(The following was published as an Op-ed in the Jewish Press, on September 11, 2015 – RSP)
Fourteen years ago today the clenched fist of Arab-Islamic terror smashed into the United States of America, murdering almost three thousand innocent souls, devastating lives, shaking America (at least temporarily) out of its complacency and nudging the American polity into several Middle Eastern wars. Those wars have not ended well; indeed, the situation on the ground has become more violent and deadly. The desultory and reluctant conduct of these wars by the Obama administration – snatching defeat from the jaws of potential victory – has left the region and the world on the verge of accommodating Iran’s nuclear ambitions and Iranian hegemony over much of the Middle East.
On an individual level, the brutal and unprovoked attacks on September 11, 2001 were a vivid reminder of the fragility of life. Thousands of people at work or on their way to work rose that morning in anticipation of a normal, uneventful day, just going about their daily routines until such time as they would return to their families and loved ones. Alas, their good-byes that morning were the last ones they would extend, their lives ended in sudden acts of unimaginable horror. When the Yamim Noraim begin, we remind ourselves repeatedly of our own vulnerabilities, the tenuousness of life itself, our gratitude for the gifts and opportunities
Hashem has bestowed upon us – each according to His will – and of our rededication to utilizing those gifts and opportunities in His service. That is the judgment of the individual that consumes most of our attention.
But there is another judgment occurring on Rosh Hashana and Yom Kippurim whose stakes are even greater than the judgment of individuals, and which this anniversary of the Arab terror of 9/11 renders so palpable: the judgment of nations.
As we say in the Musaf of Rosh Hashana, in the blessing of Zichronot (“Remembrances”): “And of the nations it shall be said: Which one will merit peace, and which one the sword? Which one will suffer famine and which will enjoy plenty? And all creatures will be remembered and recorded for life or for death.” It is true that the suffering of nations is felt most in the travails that befall the individual – but it is also true that even innocent individuals can be ensnared in the tribulations of nations and suffer accordingly. We live as individuals, but we also have our fates intertwined with those of the country in which we reside and that country’s enemies and adversaries.
If we have some (emphasis, some) control over our own fates – “Repentance, prayer and charity avert the harshness of the [divine] decree” – how do we understand our almost complete helplessness in avoiding the consequences of the national judgments that also take place? Are we just pawns in history, bounced by forces beyond our control? Is it possible to understand G-d’s plan in history beyond the rough outline provided to us in the Torah and the words of the Nevi’im ? Is there a divine message that we can discern amid the murkiness and gloom of today’s global scene – in which country after country, seemingly without any end in sight, is battered by terror and war, refugees and displacement, evil and its bitterest enemy, apathy?
G-d’s ways are inscrutable, and even if the last chapter is known to us – the coming of Moshiach – the prior chapters are still being written and read. But one thing should be clear to all Jews: world events are designed to shake us out of our lethargy and embrace our divinely-ordained role in history.
The Gemara (Yevamot 63b) states that “punishment does not befall the world except on account of the Jewish people.” It is not that we bring misfortune to the world, G-d forbid, as our and G-d’s enemies are fond of saying; the exact opposite is the case. The Jewish people have brought untold blessings to mankind from the very beginning of our existence and down to our very day. The world benefits from the technological, scientific and intellectual genius of the Jewish people and is continually challenged by the moral code of conduct to which we aspire. That has been reciprocated, often and in many places still today, with hatred, overt or subtle, with physical violence and rhetorical scorn, and with persistent, baseless and scurrilous attacks on Israel’s legitimacy and/or conduct, all thinly-disguised assaults on the Jewish people.
Some wage open war on Jews across the globe. Others, especially the hostile elements in Europe and America, are still inhibited by the rancid Jew hatred of the Holocaust and so hide their contempt for all Jews behind the veneer of hatred for Israel – BDS and the like. All of this is contemptible and lamentable but little of it is new. It has accompanied us since Sinai, and the spasms of violence that erupt across the globe – so Chazal are teaching us – are on our “account.” When they fight against us, it is because they are waging war against the Jewish idea. But even when they fight each other, and bring enormous, unspeakable suffering upon themselves, at the root of their discontent is the distortion of the Jewish idea and a rejection of G-d’s plan for mankind.
As Rabbi Berel Wein once explained, “it’s because of us but it’s not our fault.”
The Wall Street Journal (April 3, 2015) featured a graph that noted the current population of the world’s religions and their future growth. (By 2050, the global Muslim population will almost match the global Christian population, each near 2.8 billion people.) Today, there are 2.17 billion Christians, 1.6 billion Muslims, 1.4 billion Hindus, even 1.3 billion unaffiliated. At the very bottom of the graph – the last line – are the Jews, hovering at or above (!) zero. We are not even a rounding error in the world’s population, less than that. We are not just statistically insignificant; we are statistically improbable.
“Hashem did not desire you or choose you because of your numbers, for you are the smallest among the nations” (Devarim 7:7). Yet, history revolves around the Jewish people. We are not afforded the luxury of being bystanders but rather of being in the forefront of every major world event and discovery. Our national homeland was not placed at the end of the world – say, New Zealand – where we could safely develop our spiritual aptitudes far from the madding crowd and high above the fray but rather at the crossroads of civilization and in the middle of every conflict.
No nation in the world tries harder to do good to all – even strangers – and no nation is as despised and reviled for those efforts. What does it all mean?
It means that G-d chose us as His vehicle to bring His morality to the world and effectuate His will in history. Rav Shlomo Aviner is fond of quoting Giambattista Vico (1668-1744), the famed Italian philosopher and historian who posited – three centuries ago – that whereas the histories of the nations of the world are profane (meaning secular, guided by natural and political forces), the history of the Jewish people is sacred, directed by G-d, and not at all bound by the general laws of history. What applies to other nations and what happens to other nations simply do not apply or happen to us.
It is astonishing that Vico should have recognized that; it is even more astonishing when we – the Jewish people – do not and instead go about our business as if our destiny is that of all nations.
Rav Zvi Yehuda Hakohen Kook zt”l regularly expounded what he called “Masechet Yisrael,” the “Tractate of the People of Israel,” both because it was worthy of study and because it underscored G-d’s plan for us in history. He highlighted three phenomenal dimensions – wonders – of the Jewish people: the wonders of our abilities, our survival and our influence. (See, for example, Rav Aviner’s annotated edition of Rav Avraham Yitzchak Hakohen Kook’s “Orot, Yisrael U’techiyato,” footnote 266.)
We are an extraordinarily talented people, whose contributions to mankind have transformed the lives of billions of people. We need not even mention the disproportionate share of Jewish Nobel Prize winners, a mindboggling statistic that defies rational analysis. As a nation, we have been endowed by the Creator with capabilities that are designed to facilitate mankind’s pursuit of moral perfection, the material good and the welfare of all. The former is the very purpose for which we were given the Torah and prophecy.
The wonder of our survival continues to defy comprehension. No people has ever suffered the devastation of invasion, defeat, destruction, and exile – and twice – and then remained an intact nation that reclaimed its ancient homeland after 19 centuries. It is so inexplicable in human terms that it is the source of relentless irritation to our enemies, who deny it formally but are awed by it privately.
And, despite our insignificant and paltry numbers, the influence of the people of Israel on world events is itself astounding. Scarcely a day goes by without a Jew or the Jewish people in the headlines. The preoccupation of the world – actually, the obsession of the world – with the tiny State of Israel is a constant reminder to us of the expectations that the world has for the Jewish people, our outsized impact on social trends and political movements, and the uneasiness of the world’s powers with this upstart nation that, as the boxing saying goes, punches far beyond its weight class. It has been repeatedly noted that Jews have been in the forefront of great social and intellectual movements of the last two centuries – some good, some not so good – Jews like Freud, Marx, Einstein and others. Many of the high-tech innovations that have revolutionized modern life have originated in Israel.
These are all “wonders,” but none are inherently innate to the Jewish people. They are gifts from Heaven, all intended to provide us the tools with which we can carry out G-d’s will for mankind. Occasionally, perhaps more often than that, we have used these gifts inappropriately, for our own self-aggrandizement or for mere physical gratification, and forgotten or ignored the Giver and the purposes for which it was given. At those moments in history, we are sent reminders, sometimes gentle ones and sometimes less so, that we have strayed from the proper path. The road to return then opens before us, if our eyes wish to see and our hearts are receptive to the messages.
The Torah we were given, Rav Avraham Kook wrote (Orot, Yisrael U’techiyato, Chapter 5) is “not the imagining of the heart, not human ethics, not just worthy desires or appropriate fantasies, not the abandonment of the material world in any of its aspects, not the rejection of the body because of its ‘impurity,’ not the renunciation of life, society, government and authority because of their lowliness, and not the repudiation of the world and its natural forces that were corrupted by sinful man – but rather the exaltation of all of the above.”
This is the future towards which we are heading, notwithstanding all the challenges we face, the incessant Jew hatred that still afflicts too much of the world, the seemingly endless terror and war that is thrust upon us and other good people, and the rebuff of the Divine idea and moral code that is at the core of mankind’s discontent and moral perversions.
“Those who rise up against Israel rise up against G-d” (Tanchuma, Beshalach 16). It is a truism of history that wars against the Jewish people are a displacement for the real adversary that confounds our enemies – their war with the Creator (see Rambam’s Epistle to Yemen). We are simply convenient targets, but attacks on the Jewish people elicit a Divine response in history, and judgment of those nations ensues.
On the annual Day of Judgment, each person is judged both as an individual and as part of a nation. We live our lives not only to perfect our souls in this world but also to advance the goals of the Creator. If our personal judgments are enigmatic, then our judgment insofar as we are part of a nation is even more impenetrable. Those are the mysteries of life and are the exclusive domain of the Judge of all mankind. We can never comprehend why some lives were snuffed out by the godless forces of evil and other lives were spared. All we can do is thank Hashem for His blessings and commit our lives and resources to living in broad, historical terms and not just in the mundane matters of daily life.
The Gemara states (Sanhedrin 97b): “Rabi Eliezer said: ‘if the Jewish people repent they will be redeemed, and if not, they will not be redeemed.’ Rabi Yehoshua said to him: ‘if they don’t repent, they won’t be redeemed? Rather the Holy One, Blessed be He, will cause a king to rise over them whose decrees are as harsh as those of Haman, and they will repent and be restored to the good.”
The king whose decrees will spur our repentance is not someone like Nimrod, Pharaoh, Nevuchadnetzar or Titus; it is someone like Haman – a Persian descendant of Amalek who harbored genocidal ambitions against the people of Israel.
Some things never change.
And some things can change. When we realize our individual vulnerabilities, the opportunities we have been given and the great stakes before us, the moment for both individual and national teshuva beckons. May we all be worthy of inscription in the book of life, and may the current turmoil and our response to it prepare us for redemption and the coming of Moshiach.
The quotes shown below are from:
Longitudes and Attitudes: Exploring the World after September 11 by Thomas L. Friedman, year 2002 CE, Farrar Straus Giroux Publishers, New York, ISBN-10: 0374190666 ISBN-13: 978-0374190668
Public opinion in the Arab world is split about 50 50, between those who appalled by the bombing [of the World Trade Center] and those who applaud it.
Yasir Arafat is only with us after 10 PM on weekdays, when Palestinians who have been dancing in the streets over the World Trade Center attack have gone to bed.
The Saudi Embassy in Washington rushed all of Osama bin Laden’s relatives out of America after September 11 on a private Saudi jet, before they could be properly questioned by the FBI.
On September 11 we learned all the things about Saudi Arabia that we did not know: that Saudi Arabia was the primary funder of the Taliban, that 15 of the  hijackers were disgruntled young Saudis, and that Saudi Arabia was allowing fundraising for Osama bin Laden, as long as he did not use the money to attack the Saudi regime.
Arab journalist Ahmad al Sarraf asked: Why don’t we have tolerance?
This rhetoric of hatred is in all sermons, in all schoolbooks…
Why did a U.S. hospital worker here [Saudi Arabia] tell me he was appalled to see Saudi doctors and nurses around him celebrating 9/11 [the destruction of the World Trade Center]?
But our Arab/Muslim allies also helped erect this wall. Their leaders have encouraged their press to print the worst lies about America, as well as blatant anti-Jewish and Holocaust denial articles, as a way of deflecting their people’s anger away from them.
Rabbi Steven Pruzansky said:
“Giambattista Vico (1668-1744), the famed Italian philosopher and historian who posited – three centuries ago – that whereas the histories of the nations of the world are profane (meaning secular, guided by natural and political forces), the history of the Jewish people is sacred, directed by G-d, and not at all bound by the general laws of history.”
Can anyone give me a source for this quote,
from a book written by a non-Jew?
Page 145 here: https://books.google.com/books?id=xJo4AAAAYAAJ&pg=PA145&lpg=PA145&dq=Giambattista+Vico+jewish+history&source=bl&ots=1LMQPex8LC&sig=IsUVeuYzkwY2G8HozDTLnOiFcr4&hl=en&sa=X&ved=0CB0Q6AEwAGoVChMIwsyzj-GKyAIVjI8NCh29NAH5#v=onepage&q=jewish&f=false
author benedetto croce
May I ask what your issue was with my previous post (the one quoting Isaiah)?
Gmar chatimah tovah,
Also directly from his New Science: https://archive.org/stream/newscienceofgiam030174mbp/newscienceofgiam030174mbp_djvu.txt
54 The first column is dedicated to the Hebrews, who, on the most re-
liable authority of Flavius Josephus, the Jew, and Lactantius Firmianus, to be cited later, lived unknown to all the gentile nations. And yet they reckoned rightly the account of the times passed through by the world, now accepted as true by the severest critics, according to the calculation of Philo the Jew. If his estimate varies from that of Eusebius, the deviation is one of a mere fifteen hundred years, which is a very short period of time compared with the variations among the calculations made by the Chaldeans, Scythians, Egyptians, and in our own day by the Chinese. And this should be an invincible proof that the Hebrews were the first people in our world and that in the sacred history they have accurately preserved their memories from the very beginning of the world.
165 Sacred history is more ancient than all the most ancient profane
histories that have come down to us, for it narrates in great detail and over
a period of more than eight hundred years the state of nature under the
patriarchs; that is, the state of the families, out of which, by general agreement of political theorists, the peoples and cities later arose. Of this family state profane history has told us nothing or little, and that little quite confused.
166 This axiom proves the truth of sacred history as against the na-
tional conceit pointed out to us by Diodorus Siculus, for the Hebrews have preserved their memories in full detail from the very beginning of the world.
167 The Hebrew religion was founded by the true God on the prohibi-
tion of the divination on which all the gentile nations arose.
168 This axiom is one of the principal reasons for the division of the
entire world of the ancient nations into Hebrews and gentiles.
313 This same axiom establishes the difference between the natural law
of the Hebrews, the natural law of nations, and the natural law of the philos-
ophers. For whereas the gentile nations had only the ordinary help of provi-
dence, the Hebrews had extraordinary help from the true God; on this account the latter divided the whole world of nations into Hebrews and gentiles.
p. 238 https://books.google.com/books?id=-wbSYSIvPk8C&pg=PA238&dq=%22Giambattista+Vico%22+%22history+of+the+Jews%22&hl=en&sa=X&ved=0CBwQ6AEwAGoVChMIuoOJzuaKyAIVxoI-Ch2KEw78#v=onepage&q=%22Giambattista%20Vico%22%20%22history%20of%20the%20Jews%22&f=false