| Rabbi Binyamin Kahane
FOR WHAT SIN SHOULD WE REPENT?
In these days when Jewish blood is spilled like water, there exists a most confounding attitude nurtured perhaps by our growing sense of frustration and helplessness. In reaction to our worsening security situation,many say that the only solution is for us to do teshuva. What do they mean by this? That we must be more stringent in the laws of modesty, lashon hara, and the like
To what can we liken the situation? To a group of people who go on a journey of several days in the desert. A few hours go by, and people begin to faint. Why? There is no water. They simply didn't bring water.
Problem:
So they sit themselves down and ponder: Why are we suffering so? Why are we fainting? And they arrive at a conclusion: Our deeds are tarnished. And, indeed, they are right. Along the way they had spoken lashon hara, were not completely stringent in all the rigors of modesty, and slackened in intensity during prayer. So, they decide to do teshuva for these sins.How would we characterize their response? Is it logical? Of course not. First of all, they should have realized that the source of their problem was their failure to bring water. That was their real sin. Next, they should have obtained water as soon as possible for they were in the desert and members of the group were liable to start dying. Only those not searching for water should have started thinking about repentance, asking G-d to forgive the group for the sin of putting themselves in danger by criminally neglecting to bring water, along with any other sin they may have committed. They should have taken upon themselves to mend their ways in the hope that G-d would answer their prayers, accept their penitence, and quickly assist those who were busy obtaining water for the group to survive.But all this only after the group starts searching for water! If no one searches for water, the rest is meaningless!
And now for the moral of the story: if Arabs kill Jews, we must understand that the source of the problem and root of the sin is the fact that when there was enough time to deal with the Arab time bomb, we sat by indifferently, talked about coexistence, and gave them guns. This is not only a sin according to logic, it is a sin according to the Torah which clearly states, "And you shall drive out the inhabitants of the land from before you... But if you do not drive out the inhabitants, then those whom you allow to remain will...torment you in the land in which you dwell" (Numbers 33:52-55)
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All those who arrive at this understanding must then begin to act at this late stage - after years of Jews being murdered - and explain that he who refuses to carry out the above commandment out of fear of the nations has the blood of innocent Jews on his hands. If all of the nation has the blood of innocent Jews on his hands. Only after does it become possible and necessary to immerse in soul-searching regarding Shabbat observance,modesty, and lashon hara.In truth, the parable does not perfectly match our situation in Israel. For in the parable, the sin was limited to not bringing water and thereby placing lives in peril. Our sin of not expelling the Arabs, however,not only places Jewish lives in peril but stems from lack of faith in G-d and fear of the nations.We are speaking of a sin far more serious than the desecration of Shabbat. We are speaking of the most fundamental of sins. G-d gave us the land through great miracles, demonstrating His wondrous power on our behalf,and yet after all His help we basically turned to Him and said, "Excuse us, but we'll do just fine without Your miracles because we are of the opinion that the nations are stronger than You are. Goodbye, drop by another time."Can there be a greater slap in the divine face than this???!!!
Darka Shel Torah,
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