BIG QUESTIONS ABOUT AREYVUT
- Are we more responsible for some people and to some issues than others?
- What are the limits of our responsibility toward others? Should we ever be putting our lives at risk?
AREYVUT IN JEWISH THOUGHT
(ח) וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃ (ט) וַיֹּ֤אמֶר יְהוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃
(8) Cain said to his brother Abel … and when they were in the field, Cain set upon his brother Abel and killed him. (9) The LORD said to Cain, “Where is your brother Abel?” And he said, “I do not know. Am I my brother’s keeper?”
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שכולן ערבים זה בזה
all Jews are considered guarantors, i.e., responsible, for one another.
אוצר המדרשים, ילמדנו, עמוד 225
שכל ישראל נקראו נפש אחת... ואם חטא אחד מהם כלם ערבים זה בזה. למה הדבר דומה לבני אדם שהיו באין בספינה נטל אחד מקדח והתחיל קודח תחתיו א"ל שוטה אתה קודח תחתיך והמים נכנסין וכולן אבודין, כך נפש כי תחטא.
Otzar HaMidrashim, Yelamdeinu, pg 225
For all Israel is called a single soul… And if one shall sin, all are a guarantor for the next. What is this likened to? To individuals who were travelling on a boat. One passenger picks up a drill and begins to drill a hole beneath his seat. They other passengers cried: Fool! You are drilling a hole beneath you, and the waters shall enter and drown us all!
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UNDERSTANDING THE TENSION IN AREYVUT
(יד) הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי:
(14) He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?
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(יא) וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־עִבְרִ֖י מֵאֶחָֽיו׃ (יב) וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה וַיַּ֖רְא כִּ֣י אֵ֣ין אִ֑ישׁ וַיַּךְ֙ אֶת־הַמִּצְרִ֔י וַֽיִּטְמְנֵ֖הוּ בַּחֽוֹל׃
(11) Some time after that, when Moses had grown up, he went out to his kinsfolk and witnessed their labors. He saw an Egyptian beating a Hebrew, one of his kinsmen. (12) He turned this way and that and, seeing no one about, he struck down the Egyptian and hid him in the sand.
מניין לרואה את חבירו שהוא טובע בנהר או חיה גוררתו או לסטין באין עליו שהוא חייב להצילו תלמוד לומר לא תעמוד על דם רעך אין הכי נמי
From where is it derived that one who sees another drowning in a river, or being dragged away by a wild animal, or being attacked by bandits [listin], is obligated to save him? The Torah states: “You shall not stand idly by the blood of another.” The Gemara answers: Yes, it is indeed so that this verse relates to the obligation to save one whose life is in danger.
שנים שהיו מהלכין בדרך וביד אחד מהן קיתון של מים אם שותין שניהם מתים ואם שותה אחד מהן מגיע לישוב דרש בן פטורא מוטב שישתו שניהם וימותו ואל יראה אחד מהם במיתתו של חבירו עד שבא ר' עקיבא ולימד וחי אחיך עמך חייך קודמים לחיי חבירך
If two people were walking on a desolate path and there was a jug [kiton] of water in the possession of one of them, and the situation was such that if both drink from the jug, both will die, as there is not enough water, but if only one of them drinks, he will reach a settled area, there is a dispute as to the halakha. Ben Petora taught: It is preferable that both of them drink and die, and let neither one of them see the death of the other. This was the accepted opinion until Rabbi Akiva came and taught that the verse states: “And your brother shall live with you,” indicating that your life takes precedence over the life of the other.
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“37 Who Saw Murder Didn't Call the Police; Apathy at Stabbing of Queens Woman Shocks Inspector” The New York Times
March 27, 1964. For more than half an hour 38 respectable, law‐abiding citizens in Queens watched a killer stalk and stab a woman in three separate attacks in Kew Gardens. Twice the sound of their voices and the sudden glow of their bedroom Iights interrupted him and frightened him off. Each time he returned, sought her out and stabbed her again. Not one person telephoned the police during the assault; one witness called after the woman was dead.
That was two weeks ago to day. But Assistant Chief Inspector Frederick M. Lussen, in charge of the borough's detectives and a veteran of 25 years of homicide investigations, is still shocked. He can give a matter‐of‐fact recitation of many murders. But the Kew Gardens slaying baffles him‐not because it is a murder, but because the “good people” failed to call the police.
“As we have reconstructed the crime,” he said, “the assailant had three chances to kill this woman during a 35‐minute period. He returned twice to complete the job. If we had been called when he first attacked, the woman might not be dead now.”
It was 3:50, [25 minutes after the attack began] by the time the police received their first call, from a man who was a neighbor of Miss Genovese. In two minutes they were at the scene. The neighbor, a 70‐year‐old woman and another woman were the only persons on the street. Nobody else came forward.
The man explained that he had called the police after much deliberation. He had phoned a friend in Nassau County for advice and then he had crossed the roof of the building to the apartment of the elderly woman to get her to make the call.
“I didn't want to get involved,” he sheepishly told the police.
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עמי ונכרי עמי קודם עני ועשיר עני קודם ענייך ועניי עירך ענייך קודמין עניי עירך ועניי עיר אחרת עניי עירך קודמין
If one of My people, i.e., a Jew, and a gentile both come to borrow money from you, My people take precedence. The term “the poor person” teaches that if a poor person and a rich person come to borrow money, the poor person takes precedence. And from the term: “Who is with you,” it is derived: If your poor person, meaning one of your relatives, and one of the poor of your city come to borrow money, your poor person takes precedence. If it is between one of the poor of your city and one of the poor of another city, the one of the poor of your city takes precedence.
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SUMMARY QUESTIONS
- How does Judaism view one’s responsibility to others?
- How can Areyvut help inform your philanthropic decisions?
- What types of priorities might you make in your personal and philanthropic life based on these texts?