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From tragedy to consolation
By Rabbi Berel Wein
http://www.jewishworldreview.com |
This Sabbath is traditionally called the "Sabbath of Consolation." It invariably
falls in the week after the Fast of the Ninth of Av and when the words of
comfort of the prophet Isaiah are read as the maftir in the synagogue, and
thus, in its simplest form the name "Sabbath of Consolation" derives. But there
is a deeper look at the concept of consolation and that this
Sabbath, in fact all Sabbaths, represents.
Since grief, pain, disappointment
and loss are all part of the story of every human being, it is remarkable
how little attention most people pay to the necessity of dealing with
misfortune --- of how to achieve consolation. We are all actively
engaged in attempting to avoid problems and pain -- and correctly so -- but
deep down within our being we know that no human escapes tasting the bitter
cup that life always brings with it. So it would be of aid to all of us to
investigate how to deal with sadness and bring and closure.
Judaism considers the consoling of others to be an obligatory commandment ---
a mitzva.
The Talmud points out that the Creator Himself, so to speak, came to comfort
Isaac after the death of his father, Abraham. Thus, our tradition of
imitating our Creator, so to speak, naturally encompasses this process of
comforting others. There are two components of "Jewish consolation." One is the
empathy and sympathy expressed to the bereaved by fellow human beings.
Sharing the burden is an essential part of comforting others, for it allows
a sense of belonging and support to form in the psyche of the one stricken.
In fact, that is the greatness of faith in the Creator in all such
Instances- - the realization that one is never alone and abandoned. Even "in
the shadow of the valley of death... -- ...You are with me." Whether through
silence or conversation, the sense of the caring concern of others, sustains
and comforts.
Thus, having the ultimate and eternal Other care and understand, at a level
far beyond our abilities, our troubles and travails is in Jewish tradition
the strong and basic foundation of comfort and . And this idea is
reflected repeatedly in the words of Isaiah, where the L-rd is portrayed as
the ultimate comforter and champion of Israel and even though He has visited
troubles upon the Jewish people, His hand of comfort, so to speak, is never
far removed from us. All seven haftaros of the weeks between Tisha B'Av to
Rosh HaShana are taken from the book of Isaiah's prophecies and the
representation of G-d as being the comfort of Israel is Isaiah's greatest
gift to Israel's posterity.
The other aspect of the Jewish concept of consolation is the ability to accept
even the hardest of fates and to persevere and rise again. Tradition teaches
us that upon hearing bad tidings one should recite an acknowledgment of
G-d's true judgments. Acknowledgment of G-d in the affairs of humans, in our
life-cycle events, our careers, our triumphs and seeming defeats is a
fundamental tenet of Jewish behavior. Jews always believed that life and
death both came from the hand, so to speak, of the Creator.
Thus, the unpleasant, the tragic, the inexplicable and seemingly unjust, all
become more bearable because of the Jew's ability to accept G-d's will and
therefore justify the otherwise unjustifiable and thereby attain a measure
of solace and comfort. Bearing grudges, especially against G-d, is
invariably aggravating and self-destructive. Giving insipid and feel-good
answers to explain G-d's behavior and explain or marginalize the Divine
Presence in tragedy is demeaning to Jewish tradition and faith. Acceptance
of G-d's will and the appreciation that G-d need not "think" or "behave"
according to our finite minds and standards opens the way for closure and
consolation.
JWR contributor Rabbi Berel Wein is one of Jewry's foremost historians and
founder of the Destiny Foundation.
He has authored over 650 tapes, books and videos which you can purchase at RabbiWein.com.
Comment by clicking here or calling 1-800-499-WEIN (9346).
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