As the world contemplates who should receive the first batch of Covid-19 vaccines, an expression which has been bandied about for the past nine months now has new importance - “essential workers.” Of course, the term refers to those whose responsibilities and professions are most critical during a pandemic, people who presumably perform tasks that are indispensable and central to our survival. What is more complicated though, and the subject of much dispute, is who gets to define the term “essential”? Does it extend to mental health professionals, social services, and what about religious services? Isn't it true that to everyone, earning a living is “essential”? The label of “essential” has generated a secondary problem - many individuals will now have to bear the emotional toll and the financial and social implications of being deemed a “nonessential.” While the vaccine problem needs to be addressed decisively, I believe that Judaism wholeheartedly rejects the
On Yom Kippur of 1981, Rabbi Morton Yolkut z”l, Rabbi of Congregation Bnai David in Detroit, wistfully related his wish or fantasy- that shul should be as full on a regular Shabbos morning as it was that day. A woman named Tilly Brandwine was listening, and decided to act. Reaching out to the entire membership, and unbeknownst to the Rabbi, she picked a Shabbos when no simcha was happening and encouraged everyone to attend. “This must be kept a secret from only one person - Rabbi Yolkut,” she declared. The article in the Jewish Post and Opinion acknowledged this small yet significant event, reporting that on Saturday, December 19th, 800 people packed the sanctuary. Those 800 people understood something that is alluded to in this week’s Torah reading. The Talmud tells us that our forefather Yaakov established the prayer of Maariv. As darkness fell over the road on which Yaakov was traveling, he felt an overpowering sense of holiness, and a deep need to pray. ויפגע