A guest post by Y. Bloch
Another Yom HaAtzmaut (Israeli Independence Day) has come and gone.
The flags have been folded, the barbecues have been extinguished, the
fireworks have been fired. We, as a nation, are now done commemorating
the events of 1948, and we can go get our miniature lambs ready for Lil’
Passover. (I could explain that, but I don’t think it would help.)
Except,
of course, that a week from now one out of five Israelis will be
celebrating Nakba Day. This is the day that many Arabs and Muslims mark
as the anniversary of the catastrophe of Israel’s founding. So Nakba Day
and Yom HaAtzmaut both commemorate the events of 14-15 May, 1948, but
from two very different points of view.
After all, there can be no
overlap between the two. Even if there are Jews who fast and mourn on
Yom HaAtzmaut, seeing the day as an expression of defiance of God’s will
(or unbridled jingoism), and even if there are non-Jewish Israelis,
Christian, Druze, Bedouin and even some Muslims, who celebrate Israel’s
independence, there’s still nothing shared between the two experiences.
The establishment of the State of Israel is either triumph or tragedy,
mandate or massacre, redemptive rapture or racist ruin, joy or genocide.
The Middle East, after all, is where Venn diagrams go to die.
Well,
the funny thing about Yom HaAtzmaut is that it falls exactly two weeks
after the final day of Passover in Israel. The Midrash (Pesikta de-Rav
Kahana, ed. Mandelbaum, Appendix 2) notes something interesting about
the holiday: the Torah never tells us to rejoice during this holiday.
The phrase “And you shall rejoice on your holiday” is applied to both
Shavuot and Sukkot in Deut. 15, but never to Passover. It even explains
that this is the reason we abbreviate our celebratory Hallel prayer
during most of the festival.
Why is joy not mentioned
there? Because the Egyptians died during it. Thus, you find that all
through the seven days of Sukkot, we recite Hallel, but on Passover we
recite Hallel only on the first day and night because, as Samuel
explained (Proverbs 24:17), “Do not rejoice when your enemy falls.”
So on Passover, celebrating the Exodus from Egypt, we limit our joy because the Egyptians, AKA the bad guys, died.
In
fact, if we look at the other holidays that celebrate our victories
over bad guys, we find a similar reluctance to rejoice in the fall of
the wicked. As bloody as the Scroll of Esther is, it clearly contrasts
the dispensation of Ahasuerus (Esther 8:11), “to destroy, to kill and to
annihilate all the soldiers of every people and country who distress
them, children and women, and their booty to plunder,” with the
fulfillment: “the Jews gathered to send forth their hands upon those who
sought evil against them” (9:2). It is “men” whom they kill, “and they
did not send forth their hands upon the plunder.” Why is there no Hallel
on Purim? “Its reading is its Hallel” (Talmud,
Arakhin 10b) Of course, nowadays we fast on the day that the battle took place, 13 Adar.
Hanukka
has eight full days of Hallel, but what is interesting here is that our
rabbinic sources ignore the military victories in the Book of
Maccabees, instead speaking of the miracle of oil. Hanukka is followed
by a major fast day as well. It is reinterpreted in
Megillat Taanit as a three-day fast reflecting our complex relationship with Greek culture.
So
in our victories over Persia, Greece and Egypt, we recognize the
complexity of our battles for survival and for independence. We realize
the humanity of the other side. Can we not do that today?
Now, I’m
not calling for fueling our Independence Day barbecues with burning
Israeli flags. But does it really need to be a zero-sum game? Are we
incapable of recognizing the real suffering of the other side? Is the
Grand Mufti of Jerusalem a worse opponent than Pharaoh? Was Arafat worse
than Haman? Is Abu Mazen worse than Antiochus?
I know what you’re saying: keep dreaming. There’ll be thunderstorms in Jerusalem on Independence Day before that happens.
Well,
at the moment, it’s raining, with thunder and lightning, in the Holy
Land. At least that’s something we can all get behind.
Search for more information about humanity at4torah.com
do you own? If you wear them on shabbos only, the right answer is probably three or four.
