Responding to tragedy: Acharei Mot-Kedoshim 5785

Usually, a person’s reaction to defeat and tragedy is the true defining moment of one’s inner strength and faith. Aharon’s silence in the face of the loss of his two older sons is reckoned in Jewish tradition as an act of nobility and sublime acceptance of the unfathomable judgment of Heaven. Contrast Aharon’s reaction with that of Iyov to his troubles and tragedies. Iyov has a great deal to say, to complain against, to bitterly question and to debate almost endlessly with his companions and visitors as to the unfairness of what has befallen him.

To the human eye, we are all aware that life and its events are often unfair. I know of no one who has successfully “explained” the Holocaust. So it seems that we are faced with two diametrically opposed choices as to the proper response to mindless fate and tragedy. Do we remain mute—or do we rail against the cruel, harsh fate that has brought misfortune to us? 

The Torah does not appear to resolve this dilemma for us. it apparently even contradicts itself regarding this continually recurring facet of human existence. Yet the Torah and all the books that it contains are a single, seamless whole. The seeming contradictions lie within us and not within its holy words and exalted ideas. We are brought to study this matter with greater introspection and less pre-judgment and personal bias. 

I think that the Torah means to teach us that there is no one correct, one-size-fits-all response to the failures and tragedies of life. Aharon is correct in his response to inexplicable tragedy and so is Iyov. King Solomon correctly noted that there is a time for silence and a time for speech. So too there are people for whom silence is the proper response to tragedy while there are others who must give vent to their feelings of grief and frustration through words, debate and even complaint. In most instances the rabbis of the Talmud voted for silence over speech, and for acceptance of one’s fate over complaint and public debate. Yet the rabbis did not exclude the book of Iyov from the biblical canon of holy books. In that act of inclusion, they allowed for varying degrees of response to troubles and travail. 

So Iyov also has a place in the pantheon of heroic human views regarding tragic events. Within limits and with a faith-based attitude one can question and complain, express bewilderment and even demand answers. But, deep down, all humans understand that they cannot fathom Heaven’s wisdom, or the decisions and the individual fate that are visited upon them. Thus the death of Aharon’s sons serves as a template for life, a lesson for all of us. 

Shabbat shalom, Rabbi Berel Wein