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And all the nations will say, “For what reason did Hashem do so to this Land; why this wrathfulness of great anger?” And they will say, “Because they forsook the covenant of Hashem, the G-d of their forefathers, that He sealed with them when He took them out of the land of Egypt” (Devarim 29:23-24).Several weeks ago (in 2003), a suicide terrorist’s bomb exploded on a number 2 bus in Jerusalem. Every attack is tragic but what made this one unique is that it was on the bus returning from the Kosel HaMa’aravi and it was packed with Chareidim (ultra-Orthodox people). It is the nature of Man that if the tragedy hits closer to home, he feels it more.
Those looking for an excuse not to be religious would undoubtedly use this incident as unequivocal “proof” that Hashem does not protect those who are loyal to Him. The manifestations of such an argument are obvious and would constitute what is classified a chillul Hashem (desecration of Hashem’s Holy Name). How interesting that many honest, non-religious people in Israel were influenced in a totally different manner; one which constitutes a kiddush Hashem (sanctification of Hashem’s Holy Name). Hearing and seeing, again and again, in the Israeli media, interviews with survivors of the bombing, many of them children who had lost family members, all of them making the identical statements: “We have to make cheshbon hanefesh (a self-accounting)”; “We have to repent”; “Hashem wants something from us”; made a tremendous, positive impression upon the listeners and viewers. Many of them found themselves awed and full of respect for those “black” people they always despised.
The following article was printed in the non-religious (usually anti-religious) paper “Ha’Aretz” and is available on the Aish HaTorah website (http://www.aish.com). My thanks to Rabbi Chanoch Oppenheim for sending it to me.
Reading this article made me think a lot. I hope that the non-religious realize something else too. Over the last few decades, something annoyed them more than once. Often, when tragedy struck them, some religious speaker suggested that it was because of their sins that they were being punished. They were very much insulted and immediately lashed back at the one who dared to suggest such a thing.
But one must always judge another by his world view; not by his own. For example, if a non-Jew brings a bottle of wine as a present to an observant Jew, will he throw it back in his face and accuse him of trying to poison him with something that is non-kosher? Of course not. He will accept it pleasantly and thank him for being so thoughtful; and then get rid of the forbidden drink, realizing that in the Gentile’s mind frame he was being friendly although we have a totally different view.
Similarly, the non-religious, having gotten a closer look at the Chareidim, should now realize that we never intended to insult them at all. On the contrary; we meant to help them rid themselves of their pain by pointing out to them what may have brought it upon them. If we are right, then by correcting that fault or sin, they can protect themselves and their loved ones from harm.
And that is not only the way we speak to them; it is the way we have been taught to speak to ourselves and to each other. Every believing Jew, when he is troubled in any manner, will immediately, instinctively retrospect to try to find what he did wrong to deserve this punishment since the foundations of Judaism include the axioms that nothing is by chance, rather by Divine Providence, and that Hashem will never hurt anyone in vain.
The Sages taught us that Hashem actually makes it easier for us to find our sins by punishing us in a manner similar to our transgression: middah kinegged middah. One whose feet hurt, for example, should search his actions and check if he went to forbidden places. One whose eyes hurt should examine himself as to whether or not he is looking at forbidden things. And similarly with all types of pain and discomfort.
As the Judgment Days approach, when our situation for next year will be determined, we would be wise to take some time to analyze those things which distressed us this year and try to figure out what really caused them. When we become aware of our misdoings, we can repent for them and then we will be assured of a good and sweet New Year; a year of health, success, and, most of all, peace, for us and our loved ones among all of our brothers and sisters around the world.
Shema Yisrael Torah Network