Shemini HaChodesh 5784

Should a child always honor a parent, regardless of the situation? I was overwhelmed by the statement of one of my congregants several years ago with regard to this matter. He stated to me that his parents were victims of the Nazis - perishing during the Holocaust, most probably in one of the extermination camps. He went on to say, that if God allowed his parents to be cremated by the hands of the Nazis, then he wanted his body to be treated with the same respect as that of his parents. If God sanctified his parents' bodies in the crematoria, then upon his death, he wanted his body to be sanctified in the same way.

A second congregant stated to me that he wished to remain standing during the recitation of the prayer of the Shema.  When asked why, he responded that if our brethren during the Holocaust sanctified God by reciting the prayer while standing in the gas chambers of the Nazi extermination camps, then he felt no greater sense of holiness in prayer than by standing.

I often wonder whether we do the six million of our brethren, who perished at the hands of the Nazis, honor by our continued desire to live by the standards in which they were forced to live and die. Are we truly fulfilling the commandment of "honor thy father and thy mother" when we make such requests?  Are such thoughts logically correct? Are we giving credence to the sadistic ways of the Nazis by asking these questions? Is that what the six million of our brethren would want for us to do in order to sanctify their memory?

I cannot answer for those who perished during the Shoah. However, I am rather certain that the indignities that were forced upon them both in life and in death, should be remembered, but not hallowed.

This morning’s Torah reading, begs the question: how can God say that He is sanctified through those who are close to him? Most often we relate this statement to the victims of the Shoah – how can God make such a demand? In 2024, we ask this same question every day as we continually are haunted by October 7^th - a day that we find just as heinous as the Shoah, with its attempt to destroy not only Israel, but the psychological and physical wellbeing of Jews around the world.

How could we ever read this statement in the Torah and accept the fact Hashem is sanctified by those who perished or were wounded during October 7^th and afterwards and by those who continue to remain as hostages in Gaza? It is just too difficult and painful a concept for me to accept as a truth!

So, I choose to re-read the statement.  I am convinced that the statement “I, Hashem, am sanctified by those who are close to me,” is related to Aaron and his remaining two sons, and their continuing to respond to the tragedy by not conforming to it, thereby becoming destroyed themselves by it. Instead by continuing to incorporate their role as the religious models of the people and continuing to live a life fulfilled by the values of Jewish life, those that helped them deal with their tragic loss and those that helped them regain the strength to live life as best they could, perpetuating the lives lost by their living life.

One mother of a soldier lost in battle in Gaza made that same statement to the families of those still held hostage. She reminded them that their family members are not forgotten. At the same time, she pleaded with them not to block streets in protest, since that would not bring their loved ones home. I understand her thoughts, but I also understand the frustration of the families of the hostages.

Perhaps that is why the Torah states that when Aaron heard about the death of his two sons, he remained silent. Some say it was that his heart stopped for a moment. Some say that he was without words that would not blaspheme God, so instead he remained silent. As a father, he had to go through his tragedy. I’m certain that the loss was always a part of his psychological reality. At the same time, he recognized the strength of God’s hand in his, helping to comfort him each and every day, and helping him to walk through life.

This Shabbat we read parashat HaChodesh, as the maftir section of our Torah reading. For me, it is a rather special reading, since the first time I read it was fifty-four years ago at my bar mitzvah. And this year, it coincides with the annual reading of Shemini, which I also read in its entirety on that day.

HaChodesh, is the first significant word in the maftir reading. The words states: “This month shall mark the beginning of the months, it shall be the first of the months of year for you.” The reading then goes on to provide us with the choreography of the preparation of the Paschal lamb, and the requirements on how to observe the Passover sacrifice and the meaning behind it.  It is one of the four special readings prior to Passover, reminding us that it is our unique role to share the story of Passover during the Seder with our families;not only with them, but now even more so after October 7^th, with the world. This reading reminds us to begin our preparations for Pesach.

Shabbat shalom.