Posted on 01/13/2004 3:22:30 PM PST by Zionist Conspirator
Last week, while driving with my wife from Tapuach to Jerusalem, my windshield was blown out by an Arab stone-thrower. I actually saw him throwing the rocks, and immediately gave chase, after stopping my car. But it was too late, the Arab disappeared. I instinctively felt the humiliation and degradation of the situation. I wanted to kill the first Arab I saw, pillage and loot their property... anything. I could not leave the area without taking out my fury on someone or something. I could not get back into the busted up car and drive on....
I was glad I felt this way. Being a student of Rabbi Kahane, I've learned to be sensitive to Hillul Hashem, to the humiliation of God and his people. I was glad I couldn't just drive on and say, "Thank God it was only a rock." Frankly, one needn't be a big Torah scholar or a student of Rabbi Kahane to feel this way. Anyone with a modicum of self-respect would react similarly. Today, unfortunately, there is little self-pride, less Jewish pride, and even less zealotry for God's honor.
But there was no one to beat up, and nothing to loot. I returned to my car and drove on. I knew I had to fix the windshield, I couldn't drive like this. I went to the nearest police station, in a nearby settlement. Usually, the guard at the entrance to the settlement checks you out when you enter, asking you if you live in the yishuv, if you're Jewish, etc. But there was no need this time. Seeing my windshield, the guard knew I had to be Jewish. The debased car was my Teudat Zehut (Israeli ID). More humiliation.
As I pondered the practical repercussions of my situation, my initial fury started to fade: How will I fix it? How much will it cost? What about my errands in Jerusalem? etc. I arrived at the police and they gave me paperwork to fill out, so that I can fix my window for free. When I saw how routine all this was in their eyes, I, myself, was feeling a lot less zealous for God's honor.
This can only remind me of last week’s parsha, where the Gemora in Sota 13, speaks of how Esau attempted to thwart Yaakov Avinu’s burial in the Cave of the Patriarchs. When the children of Yaakov arrived at the cave to bury their father, they found Esau waiting for them, saying, "That last burial plot belongs to me." The stunned sons tried to remind Esau that he sold it to Yaakov. Following a brief discussion of the issue, they decided to send Naftali to Egypt to bring the contract, which proved that the plot was indeed sold to Yaakov. In the meantime, they waited.
Among those waiting was Hushim, the son of Dan. Hushim was deaf, and did not hear the discussion that had taken place. At a certain point, he asked: What is going on? They told him that Esau has delayed the burial, and everyone is waiting for Naftali. Hushim was outraged: “And my grandfather shall lie in disgrace until Naftali returns?”
With that, he took a stick, struck Esau in the head, and killed him. The question asked is: Why did Hushim react that way, and not the other brothers?
The difference between Hushim and all the others was that Hushim was the only one not partner to the interaction with Esau. A psychological effect occurs when one enters into such a process. No matter how outrageous the claims of the other party may be, the very entering into such a dialog causes you to lose your natural instinct; you begin to “understand” the other side.
In contrast, the deaf Hushim son of Dan, who could not hear the arguments and claims, knew only one thing: “Grandfather lies in disgrace!” He did not have the chance to “be convinced” by Esau’s deceit, and did not understand how his brothers could allow this low-life to delay for even a moment the burial of Yaakov, the forefather of the nation. He therefore arose and acted. He did not get "used to" the situation, and did not accept the false reality. He came "fresh" on to the scene.
And this is what happened to me. At the beginning, I was Hushim son of Dan. I saw the situation for what it was - a disgrace to God and the Jewish people. As time passed, I became like Naftali, taking care of the "paperwork" at the police station.
Many will say that one must always be reasoned and controlled – to be like Naftali and the brothers. But that just allows the fury and zealousness to dim. By waiting and being "practical", we guarantee that our initial gut feeling, healthy instinct, will fade, and we will ultimately accept the Hillul Hashem.
No. Let us be Hushim Ben Dan. Let us know that what we felt at the outset, that was the way we are supposed to feel all the time; it is only time and our weakness that allows it to fade.
Now I understand what Rabbi Kahane taught us - Hillul Hashem cannot be put off for a moment. It must be wiped out immediately, overriding all considerations. (That is why Moshe was not willing to delay vengeance against the Midianites; that is why David fought Goliath. David, too, came in "fresh" to the situation, and did not get desensitized to Goliath's blasphemy, as the rest of the Jews did.) If we don't act quickly, the Hillul Hashem lingers, we get used to it, until it becomes part of the "reality".
The story continues: He decapitated Esau, and the head rolled into the cave and came to rest at the foot of Isaac's tomb. So the head of Esau is buried in the Cave of the Patriarchs, but his body is buried elsewhere.
Read the article and I agree with a lot of it. However I can't say I agree with this. To say that the effect of Goliath's blasphemy wouldn't have had an effect on David because he was 'fresh' to me is sort of denying the power of God and the fact that He placed His Spirit on David in I Samuel 16:13. David could have been there for the same 40 days the rest of the Israelites were there and the outcome would have been the same. God still would have won
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