This Monday night and Tuesday, the Jewish people pays tribute to the brave heroes of Israel who gave their lives so our nation could survive the continuous war(s) waged against us. As our leaders wisely proclaimed years ago, there is no permission to celebrate Yom Ha'Atzmaut until we give honor on Yom HaZikaron to all those who made such celebration possible.
The thinking Jew is continually confronted by the obvious question: Why must joy be preceded by suffering? Why must we first be traumatized by war and pain, and only then be delivered into victory and triumph?
Our sedra, Tazria-Metzora, projects the same message, when discussing the malady of tzara'at in the walls of one's home. The owner of the home must remove his possessions and then tearfully stand and watch as his house is demolished, brick by brick.
But wait! There's good news here, too, says the midrash. Inside the walls are gold and jewels, secreted there by the former owners who fled, hiding their valuables first. The distraught homeowner finds this treasure and his pain is ameliorated.
But why did he have to endure the ordeal? Why didn't G-d reveal the treasure without the trauma?
So, too, when Nadav and Avihu died, in last week's sedra. Said Moshe to Aharon, "I knew the Mishkan must be sanctified through someone," implying that the death of Aharon's sons was a necessary prerequisite to building the Mishkan. But why? Why is there the concept of "bik'rovay ekadesh" - "I shall be made holy via my dear ones"? Of all the mysteries of the Torah, this is one of the most confounding, the most inscrutable.
I therefore submit that we can only approach this issue as a scientist views the world. We can faithfully know what happens, but not necessarily why it happens. The facts are these: liberation follows slavery; healing follows sickness; peace follows war; and life follows death.
If we are alive today with a holy, vibrant Jewish country, if we have resurrected our people in an eternal Israel, then it is only because G-d's holy ones gave their lives al kiddush HaShem.
Acknowledging our heroes on Yom HaZikaron reflects both a profound trust in HaShem - whose mighty hand fashions every event - and a sense of deep gratitude for those who made our lives livable. A Jew who stands in respect as the siren sounds on Yom HaZikaron not only honors our brave soldiers, he honors and affirms HaShem.
Our stance on Yom HaZikaron is the strongest prayer we can possibly utter that we desire to be granted the treasure, and not the trauma. May it be G-d's will.
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Question: Is standing for a moment of silence a "non-Jewish" custom?
Answer: Does standing silently at attention during the sirens for Yom HaShoah and Yom HaZikaron, as we do in Israel, violate the dictum of "not emulating the ways of the nations" (Vayikra 18:3)?
The Shulchan Aruch (Yoreh Deah 178:1) rules: "Practices done by other nations performed for a certain benefit, to show honor, or for other [good] reasons are permitted [to Jews]." To protect Jewish specialness, chazal forbade adopting non-Jewish customs in two categories: 1) If the act is linked to idolatry or their form of worship (e.g., holding our hands together as is done in church); or 2) If the act has no apparent reason at all (as its origin may stem from idolatrous or pagan practice).
But where the act is not religious in nature and has a purpose, it is permissible. Thus, for example, wearing a suit and tie, marching in a parade, sending a get-well card or standing in respect at a memorial siren would be perfectly permissible, even laudable.
The thinking Jew is continually confronted by the obvious question: Why must joy be preceded by suffering? Why must we first be traumatized by war and pain, and only then be delivered into victory and triumph?
Our sedra, Tazria-Metzora, projects the same message, when discussing the malady of tzara'at in the walls of one's home. The owner of the home must remove his possessions and then tearfully stand and watch as his house is demolished, brick by brick.
But wait! There's good news here, too, says the midrash. Inside the walls are gold and jewels, secreted there by the former owners who fled, hiding their valuables first. The distraught homeowner finds this treasure and his pain is ameliorated.
But why did he have to endure the ordeal? Why didn't G-d reveal the treasure without the trauma?
So, too, when Nadav and Avihu died, in last week's sedra. Said Moshe to Aharon, "I knew the Mishkan must be sanctified through someone," implying that the death of Aharon's sons was a necessary prerequisite to building the Mishkan. But why? Why is there the concept of "bik'rovay ekadesh" - "I shall be made holy via my dear ones"? Of all the mysteries of the Torah, this is one of the most confounding, the most inscrutable.
I therefore submit that we can only approach this issue as a scientist views the world. We can faithfully know what happens, but not necessarily why it happens. The facts are these: liberation follows slavery; healing follows sickness; peace follows war; and life follows death.
If we are alive today with a holy, vibrant Jewish country, if we have resurrected our people in an eternal Israel, then it is only because G-d's holy ones gave their lives al kiddush HaShem.
Acknowledging our heroes on Yom HaZikaron reflects both a profound trust in HaShem - whose mighty hand fashions every event - and a sense of deep gratitude for those who made our lives livable. A Jew who stands in respect as the siren sounds on Yom HaZikaron not only honors our brave soldiers, he honors and affirms HaShem.
Our stance on Yom HaZikaron is the strongest prayer we can possibly utter that we desire to be granted the treasure, and not the trauma. May it be G-d's will.
* * * * * * * * * ** * * *** * * * * *** * * * *
Question: Is standing for a moment of silence a "non-Jewish" custom?
Answer: Does standing silently at attention during the sirens for Yom HaShoah and Yom HaZikaron, as we do in Israel, violate the dictum of "not emulating the ways of the nations" (Vayikra 18:3)?
The Shulchan Aruch (Yoreh Deah 178:1) rules: "Practices done by other nations performed for a certain benefit, to show honor, or for other [good] reasons are permitted [to Jews]." To protect Jewish specialness, chazal forbade adopting non-Jewish customs in two categories: 1) If the act is linked to idolatry or their form of worship (e.g., holding our hands together as is done in church); or 2) If the act has no apparent reason at all (as its origin may stem from idolatrous or pagan practice).
But where the act is not religious in nature and has a purpose, it is permissible. Thus, for example, wearing a suit and tie, marching in a parade, sending a get-well card or standing in respect at a memorial siren would be perfectly permissible, even laudable.