While we must hear the testimony of survivors, our reliance upon survivors cannot continue indefinitely. Perhaps an easy way out for us, it will become closed to us when the last of the survivors leaves this world.
We often conclude our observances with the statement that “Am Yisrael Chai,” the people of Israel lives, as if simple survival becomes our one and only goal. But Judaism is not about simple survival; it is about bringing holiness into this world, about doing God’s work to make this the world God desires.
My colleague, Rabbi Steve Bob of Congregation Etz Chaim in Lombard, Ill., has most influenced my thinking by suggesting that we try to see how Yom HaShoah might fit into our constellation of special days.
For example, many have tried to equate Yom HaShoah with Tisha B’Av, the fast day that marks the destruction of the Temple. In fact, one of the siddurim used by many Reform congregations, “Gates of Prayer,” created one service for both days.
Consider that theological statement: It is problematic at best; obscene at worst. If we understand the destruction of the Temple as God’s punishment for our sins with the destroyers as God’s agents, what does that say about Yom HaShoah?
Instead, Rabbi Bob suggests that we compare Yom HaShoah with Purim. The days, he says, are opposites, flip sides of each other. Consider the parallels: Haman and Hitler; Ahashverosh and the leaders of the many countries who did not act to stop the Holocaust; Mordecai and the righteous few.
But on Yom HaShoah, there was no Esther to save the Jews. Yom HaShoah, he concludes, is Purim without Esther. Think about it. On Purim, we drink and rejoice; on Yom HaShoah, we should be sober and somber. On Purim, we make noise; on Yom HaShoah, we should be silent. On Purim, we pretend to be others; on Yom HaShoah, we can only be ourselves.
Perhaps Yom HaShoah is unique, for unlike our other holy days, the Divine Presence is found not in the event we are commemorating but in the act of commemoration itself.
But, again, of what should that commemoration consist? How can we mark “nevertheless?” Should we fast, abstaining from food and drink? I think not. Fasting, to many Jews, is far too reminiscent of Yom Kippur as we seek atonement for our sins.
On the other hand, certain practices on Yom HaShoah do make sense — the eating of simple meals; the giving of tzedakah, particularly to organizations that assist survivors and righteous Gentiles; the closing of Jewish organizations and institutions; the lighting of candles, perhaps, most appropriately, yahrzeit candles; a special observance or service within each congregation in addition to any community commemoration.
Thus, as we enter the Sefirah, the days of the counting of the Omer, consider how you will most appropriately commemorate Yom HaShoah — at home, in the synagogue, and within the larger community. Let us use the day not only to remember but also to make the world a bit holier.
Rabbi Marc Berkson is spiritual leader of Congregation Emanu-El B’ne Jeshurun and past president of the Wisconsin Council of Rabbis.
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