- Shabbat and Holidays
- Yom Hakaddish Haklali
Translated by Hillel Fendel
The question in the headline has been echoing in our world for many decades, with answers that may satisfy us religiously/intellectually, but not emotionally. We certainly know intellectually, as the Prophet Isaiah stated, that "As the heavens are high above the earth, so are My ways above your ways and My thoughts above your thoughts" (55,9). That is, we have no ability to understand how G-d runs the world. In the words of a popular idiom, who would want to believe in a G-d that any Tom, Dick and Harry could understand?
Notwithstanding the fact that this is a philosophically true answer, it does not meet our psychological and emotional needs that underline the question. This is not a question that is simply "asked;" it is rather cried out in pain! Unlike many questions that do not have an intellectual answer – such as, "Where was G-d when a baby died yesterday? Where was He during a variety of catastrophes that have occurred throughout history, some even worse than the Holocaust?" – it is specifically the Shoah that continually ignites anew the "Where was G-d?" debate.
Delving deeper, we note that the reason for this actually directs us towards a more profound issue. Our question is actually a cry of despair that the Shoah appears to justify. For the Holocaust did not sprout up in a vacuum. This inconceivable catastrophe came at a time of history that appeared to be the pinnacle of human progress. The very symbol of human modernity and achievement and ethics – European culture – was the actual birthplace of the Shoah! As such, ever since the willful destruction of European Jewry, humanity has been subconsciously bothered by the thought that: "There's no chance for us! No matter how hard people try, no matter how much they want to be ethical and progressive – in the end, the monster will win out!" When people ask where was G-d, they are actually expressing hopelessness and the thought that eternity is only dust, that there are no values, no dreams, no truth – and no G-d.
If this is the question, here is the answer: A look from the wider perspective shows that reality is very different. Despite all the calamities that occur in the world, and despite the terrible hardships that we all occasionally experience in one way or another – the bottom line is that the world is good! Life is good, and reality is improving all the time! Simply consider the amazing advancement of mankind in general, and of Israel specifically, over the past 75 years, in all areas – economically, spiritually, ethically – in order to understand that there most certainly is hope. And in other words: There most certainly is G-d!
Rav Kook - the renowned Rabbi A. I. Kook, Chief Rabbi of Palestine until his death in 1935 - did not experience the Shoah, but he sensed the impending arrival of the evil winds. He identified the Divine role of the Shoah that-had-not-yet-happened in a speech he delivered in the Hurva Synagogue in the Old City of Jerusalem in 1934, in which he cited this verse: "It will happen on that day, a great shofar will be sounded and the lost Jews from Egypt and Assyria will come and bow to G-d on the holy mountain in Jerusalem" (Yeshayahu 27,13).
Rav Kook noted that the Prophet spoke specifically of a "great shofar" of Redemption, not a small one – and it is for a great shofar blast, not a small one, that we pray. For there are different levels in the shofar of Redemption. Let us therefore analyze: What truly is the Shofar of Redemption, the Shofar of Mashiah?
The answer is that there are three levels. The ultimate Shofar of Mashiah refers to an inner awakening and urge leading to Israel's national revival. There have been times in Jewish history, and there is now as well, in which this sense is found among individuals and even entire sectors in the nation: a holy desire and arousal of faith in G-d and Torah. This is the Large Shofar, the most desirable of all: a powerful, holy, national urge to be redeemed so that we can fulfill our great destiny which cannot be carried out when we are in a lowly, Exilic state. The Jewish people in the Diaspora cannot accomplish its historic objectives.
The second level of Redemptive Shofar is when the holy desire is somewhat weakened, but still retains a measure of natural healthy national instinct, which is also rooted in holiness, even if less intensively. This natural human urge brings about the natural desire of a nation to establish its sovereignty in its homeland, to free itself of foreign bonds, and to live freely as an independent people, just like other nations. This is the "medium-sized shofar," found among many peoples – and Jewish Law rules that "after the fact, all shofarot are kosher [for use on Rosh HaShanah]," even the medium ones.
But the lowest level of Shofar of Redemption also has a parallel to a Rosh HaShanah shofar: too small and too wretched to be kosher, but blown in any event for lack of choice. It is when the enemies of Israel come and "blast" in our ears the need for Redemption. They force us to hear the Shofar, they give us no rest in the Diaspora – and we then run away to the Land of Israel for refuge. The shofar of an impure animal becomes the Shofar of Redemption. Amalek, Hitler, Bin Laden – they all arouse us to be redeemed. And whoever did not hear the first shofar, and was deaf even to the second shofar – he will end up hearing the third shofar, the unkosher one, very much against his will.
G-d was not silent during the Shoah, nor was He absent. He was there the whole time, and He is with us now as well. Values and ethics win out in the end; the State of Israel is blossoming, the good is hiding within the bad and ultimately emerges in victory. It is just a question of time, and then it will be seen. We must not forget: Eternity (netzach) is far from just dust and ashes; netzach is Jerusalem.
In order to get articles like this delivered straight to your inbox every week, subscribe to the Israel National Torah newsletter here.
The question in the headline has been echoing in our world for many decades, with answers that may satisfy us religiously/intellectually, but not emotionally. We certainly know intellectually, as the Prophet Isaiah stated, that "As the heavens are high above the earth, so are My ways above your ways and My thoughts above your thoughts" (55,9). That is, we have no ability to understand how G-d runs the world. In the words of a popular idiom, who would want to believe in a G-d that any Tom, Dick and Harry could understand?
Notwithstanding the fact that this is a philosophically true answer, it does not meet our psychological and emotional needs that underline the question. This is not a question that is simply "asked;" it is rather cried out in pain! Unlike many questions that do not have an intellectual answer – such as, "Where was G-d when a baby died yesterday? Where was He during a variety of catastrophes that have occurred throughout history, some even worse than the Holocaust?" – it is specifically the Shoah that continually ignites anew the "Where was G-d?" debate.
Delving deeper, we note that the reason for this actually directs us towards a more profound issue. Our question is actually a cry of despair that the Shoah appears to justify. For the Holocaust did not sprout up in a vacuum. This inconceivable catastrophe came at a time of history that appeared to be the pinnacle of human progress. The very symbol of human modernity and achievement and ethics – European culture – was the actual birthplace of the Shoah! As such, ever since the willful destruction of European Jewry, humanity has been subconsciously bothered by the thought that: "There's no chance for us! No matter how hard people try, no matter how much they want to be ethical and progressive – in the end, the monster will win out!" When people ask where was G-d, they are actually expressing hopelessness and the thought that eternity is only dust, that there are no values, no dreams, no truth – and no G-d.
If this is the question, here is the answer: A look from the wider perspective shows that reality is very different. Despite all the calamities that occur in the world, and despite the terrible hardships that we all occasionally experience in one way or another – the bottom line is that the world is good! Life is good, and reality is improving all the time! Simply consider the amazing advancement of mankind in general, and of Israel specifically, over the past 75 years, in all areas – economically, spiritually, ethically – in order to understand that there most certainly is hope. And in other words: There most certainly is G-d!
Rav Kook - the renowned Rabbi A. I. Kook, Chief Rabbi of Palestine until his death in 1935 - did not experience the Shoah, but he sensed the impending arrival of the evil winds. He identified the Divine role of the Shoah that-had-not-yet-happened in a speech he delivered in the Hurva Synagogue in the Old City of Jerusalem in 1934, in which he cited this verse: "It will happen on that day, a great shofar will be sounded and the lost Jews from Egypt and Assyria will come and bow to G-d on the holy mountain in Jerusalem" (Yeshayahu 27,13).
Rav Kook noted that the Prophet spoke specifically of a "great shofar" of Redemption, not a small one – and it is for a great shofar blast, not a small one, that we pray. For there are different levels in the shofar of Redemption. Let us therefore analyze: What truly is the Shofar of Redemption, the Shofar of Mashiah?
The answer is that there are three levels. The ultimate Shofar of Mashiah refers to an inner awakening and urge leading to Israel's national revival. There have been times in Jewish history, and there is now as well, in which this sense is found among individuals and even entire sectors in the nation: a holy desire and arousal of faith in G-d and Torah. This is the Large Shofar, the most desirable of all: a powerful, holy, national urge to be redeemed so that we can fulfill our great destiny which cannot be carried out when we are in a lowly, Exilic state. The Jewish people in the Diaspora cannot accomplish its historic objectives.
The second level of Redemptive Shofar is when the holy desire is somewhat weakened, but still retains a measure of natural healthy national instinct, which is also rooted in holiness, even if less intensively. This natural human urge brings about the natural desire of a nation to establish its sovereignty in its homeland, to free itself of foreign bonds, and to live freely as an independent people, just like other nations. This is the "medium-sized shofar," found among many peoples – and Jewish Law rules that "after the fact, all shofarot are kosher [for use on Rosh HaShanah]," even the medium ones.
But the lowest level of Shofar of Redemption also has a parallel to a Rosh HaShanah shofar: too small and too wretched to be kosher, but blown in any event for lack of choice. It is when the enemies of Israel come and "blast" in our ears the need for Redemption. They force us to hear the Shofar, they give us no rest in the Diaspora – and we then run away to the Land of Israel for refuge. The shofar of an impure animal becomes the Shofar of Redemption. Amalek, Hitler, Bin Laden – they all arouse us to be redeemed. And whoever did not hear the first shofar, and was deaf even to the second shofar – he will end up hearing the third shofar, the unkosher one, very much against his will.
G-d was not silent during the Shoah, nor was He absent. He was there the whole time, and He is with us now as well. Values and ethics win out in the end; the State of Israel is blossoming, the good is hiding within the bad and ultimately emerges in victory. It is just a question of time, and then it will be seen. We must not forget: Eternity (netzach) is far from just dust and ashes; netzach is Jerusalem.
In order to get articles like this delivered straight to your inbox every week, subscribe to the Israel National Torah newsletter here.
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