Regrettably I did not have time to correctly identify the images I used in this PowToon.
The following “text sheet” contains more expanded versions of some of the quotes/commentaries from the PowToon. I am grateful to Rabbi Peter Berg, Rabbi Brad Levenberg, Rabbi Jan Katzew, and Rabbi Michael Shire for their contributions. Rabbi Katzew and Rabbi Shire’s quotes aren’t in the PowToon because they were a bit beyond what I thought our Middle School students could tackle in the short time we had for this lesson!
I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.
– Martin Luther King Jr. Letter from a Birmingham Jail
Rabbi Peter Berg from The Temple in Atlanta writes:
Injustice anywhere is a threat to justice everywhere…The Torah teaches lo tuchal l’hitaleim – you shall not remain indifferent. Literally translated it means do not hide yourself. Our Jewish values teach us to face the world head on, to engage in study and moral debate, to raise questions about the world and about ourselves, to enhance life, and to struggle to repair that which is broken an incomplete.
Rabbi Levenberg from Temple Sinai in Atlanta writes:
Injustice anywhere is a threat to justice everywhere… Jewish tradition compels us to protect the poorest, weakest and most vulnerable among us. Among us… among us. That’s the challenge, is it not? There are those who firmly believe that we must care for the Jews first and, if we have time and resources, to care for others. I disagree. As long as anyone is homeless, we can be homeless. As long as anyone is hungry, we can go hungry. And as long as anyone is subject to another’s ill treatment, we need only look at our tragic history to realize that, in fact, Jewish tradition compels us to protect the poor, the weak and the vulnerable. Everywhere.
Rabbi Michael Shire from Hebrew College writes:
I just watched the movie ‘Mandela; Long Walk to Freedom’ and was struck that Nelson Mandela was in prison throughout the time that Martin Luther King was also fighting for civil rights. I don’t know if they corresponded or knew about each other but how fascinating to compare the situations of the two men. One, starting an epic struggle of a black majority violently fighting against an apartheid Government and military that was increasingly vulnerable to world wide condemnation. The other, bringing to an end 100 years of a process of Black emancipation in a society built on the values of equality and universal suffrage. It is definitely the case that there was ‘a network of mutuality’ where the nature of just being of a black colour demanded a new perception by others and by blacks. People of colour had been considered inferior, infantile, slovenly, ignorant and lazy. In South Africa, it took the nobility of men like Nelson Mandela and Steve Biko (murdered in prison) to demonstrate that blackness was nothing to do with character. In fact they had also to prove it to their own people that had so long been downtrodden. Steve Biko’s work on ‘black consciousness’ echoed a similar attempt by Theodore Herzl to do the same thing for the Jewish People. In his writings about early Zionism, Herzl declared that the Jews were proper and fit to have their own land like any other people. At the time, this was considered inconceivable by most people including Jews themselves. Jews were considered inferior, miserly, dirty and shifty. What does it take for a people to learn not only that they can be free but that all deserve to be free? At Pesach we say, if not all are free, then none are free’. Do we have responsibility for the freedom of other peoples? And for their self-worth as well?
Rabbi Jan Katzew from Hebrew Union College- Jewish Institute of Religion writes:
“I cannot sit idly by” – ‘לא תעמוד על דם רעיך אני ה
– Leviticus 19:16 – You shall not stand by the blood of your neighbor; I am Adonai. Martin Luther King’s words echoed a מצוה, and not just any מצוה, but one embedded in the very heart of Torah, the Holiness Code. Standing idly by would be a sin, and not just in the eyes of Martin, but also in the eyes of God. Elie Wiesel noted that rather than use the word אחיך – your brothers, Torah teaches רעיך – your neighbors, thereby making the מצוה apply to humanity as
a whole rather than to a particular family or people. Finally, the words אני ה – make it clear that this מצוה to confront the oppression of any person or people not only involves human dignity and compassion but also divine dignity and compassion.
Rabbi Micah Lapidus from The Davis Academy writes:”It’s not enough for a Jewish person to be smart. It’s not enough to be talented or successful. It’s not enough to be HAPPY. A Jew needs to be righteous. We need to do the RIGHT thing, the HARD thing, the JUST thing.”
Drew Frank from The Davis Academy shared the following quote from Haim Ginott: “I am a survivor of a concentration camp. My eyes saw what no person should witness. Gas chambers built by learned engineers. Children poisoned by educated physicians. Infants killed by trained nurses. Women and babies shot and burned by high school and college graduates.
So I am suspicious of education. My request is: help your students become more human. Your efforts must never produce learned monsters, skilled psychopaths, or educated Eichmanns. Reading, writing, and arithmetic are important only if they serve to make our children more human.”