Meir Panim delivers warmth, special care to families in need.
Twenty minutes. Eight innocent students.
B’chol dor vador.
The mother of one of the students, sixteen-year-old Avraham David Mozes, said, “God picks the most beautiful flowers for His garden. He sees him as an angel, and we should thank Him for the privilege of raising him for sixteen years. Sixteen years of purity and integrity and kindness.”
What would our Victorian writer say to Avraham’s mother? Would he still decry the “hysterical entreaties” of the Sh’foch Chamatcha? Would he recognize the stains of the blackest fruits in those twenty minutes?
How are we, mere human beings, not to cry out for vengeance in the face of such cruel actions? How can we not cry out to God, “Pour out Thy wrath…”
Yet, if we do, we, like the Victorian writer, would be missing the deeper lesson of the Sh’foch Chamatcha. That the words of the Sh’foch Chamatcha are a pained and passionate response to the cruelty the world has inflicted on our people is clear. Each instance of this cruelty, however, quickly becomes a mere historical event. A temporal footnote.
Like the tragic medieval events and circumstances that prompted the rabbis to include the words of the Sh’foch Chamatcha in the Haggadah, they are not enough to provide the theological foundation for later generations to pause in the midst of the Seder and beseech God to “pour out” His wrath upon the nations. Even that these events occur b’chol dor vador is not sufficient theological justification.
Sh’foch Chamatcha is not an expression of vengeance but of justice and geulah. After all, geulah is a fundamental theme of the Haggadah and of Passover. What we know is that geulah did not and will never recur without the full and unqualified belief of the Jewish people that God punishes the wicked. Our morality finds its first voice in Abraham’s words (Bereishit 18:25). “Shall the Judge of all the earth not deal justly?”
The Gaon of Vilna made clear that it is not our higher hope that the wicked suffer but that the righteous prevail. The righteous cannot prevail until the wicked are consumed or, perhaps more correctly, until wickedness is eradicated and the wicked perform teshuvah.
After the defeat of Amalek – the prototype of the nation and people “that know Thee not” – God promises Moses, “I will utterly blot out the memory of Amalek from under Heaven” (Shemot 17:14). God’s promise is eternal. It stands not only for the Amalek of old but for all those who follow Amalek’s methods and tactics, all those who attack the rear guard – the weak, the aged, the women and the children.
It is sensible to hope and pray that God will punish all those whose goal is to humiliate and defeat the Jews for no reason other than our being the Chosen People. We do not, however, seek God’s punishment against those who “know Thee not” through active revenge. We are a people of peace and of justice. We do, however, place our faith in God and pray to Him, the One who does proclaim that “vengeance is mine” and who, in due time, will “pour out His wrath.”
On Shabbat, we pray to the God of Mercy, to Av Harachamim, to recall with compassion, “the devout, the upright and the perfect ones; the holy congregations; the hundreds of thousands of martyred Jews who gave their lives for the Sanctification of the Name.” We do not pray for the strength to avenge our martyrs with a sword. We do not pray for the weapons to bring destruction upon our enemies. We are not motivated to repay murder, destruction, and violence with murder, destruction and violence.
No. We pray to God that, in His own time, He will choose how to atone for the innocent blood of His servants. We believe with perfect faith that the Avenger of blood will remember them. Life. Decency. Integrity. These remain our goals and our ideals.
Yet decency and integrity demand we pray fervently and trust that He may, “before our eyes, exact retribution for the spilled blood of His servants” and fulfill His vow, “O nations, sing the praise of His people for He will avenge the blood of His servants and He will bring retribution upon His foes; and He will appease His land and His people” (Devarim 32:43).
About the Author: Rabbi Dr. Eliyahu Safran is an educator, author and lecturer. He can be reached at firstname.lastname@example.org.
If you don't see your comment after publishing it, refresh the page.
Comments are closed.
Schumer though never known to be short on words, has simply not stood up to Obama’s most recent rant
My beliefs & actions have led to numerous death threats against me; my excommunication by my church
In November 2014, Islamic Relief Worldwide was classified as a terrorist organization by the United Arab Emirates.
Erica Pelman is a spiritually-driven woman. She is founder and director of “In Shifra’s Arms” (ISA), an organization that offers aid to pregnant Jewish women of all religious backgrounds practically, financially and emotionally. Its arms are open to any pregnant woman in need whether single, divorced, separated, or from a financially-strapped family. “Presently, we are […]
Many so-called “humanitarian NGOs” frequently abuse Israel by applying false moral equivalencies
Israeli history now has its version of “Dewey Defeats Truman” with headlines from 2 anti-Bibi papers
In God’s plan why was it necessary that Moses be raised by Pharaoh, away from his own family&people?
In their zechus may we all come to appreciate that life is a fleeting gift and resolve to spend every precious moment of it as if it were the last.
In any event, Mr. Netanyahu after the election sought to soften his statement on Palestinian statehood and apologized for what he conceded were remarks that “offended some Israeli citizens and offended members of the Israeli Arab community.”
There is something quite distinctive about the biblical approach to time.
The Waqf kept control of the Temple Mount due to Dayan’s “magnanimity in victory” after 6 Day war
Too rarely appreciated for its symbolic weight; it can represent freedom and independence.
It’s easier to take Jews out of galus than to take galus out of Jews – Chassidic master
What is its message of the dreidel?” The complexity and hidden nature of history and miracles.
It is difficult to remain faithful in galut, the ultimate Rorschach test for all Jewish generations
Racheli Frankel: “I didn’t think they were thrown just anywhere. The tears of Hebron embraced them”
Yes, God judges, but His judgment is that of a loving father who longs for his child’s quick return.
Printed from: http://www.jewishpress.com/indepth/opinions/shfoch-chamatcha-justice-not-vengeance/2009/04/07/
Scan this QR code to visit this page online: