opinion
guilt are immediately reawakened. The ritual
continues with the oscillating inner dialogue
of guilt. Even though one is innocent, and
can wash one’s hands of the crime, one still
chooses to pray for atonement, to justify
oneself as worthy. The Eglah Arufah is a
reenactment of survivor's guilt, and by dedi-
cating a sacrifice to it, the Eglah Arufah turns
these guilt feelings into something sacred
and meaningful.

Eglah Arufah is an atonement for the inno-
cent, a way of recognizing that guilt feelings
have profound meaning as well.

This is a very different way of seeing guilt.

In general, feelings of guilt have a bad name.

Psychologists from Freud onward have seen
guilt as an unwanted neurosis to be treated
and healed. A Holocaust survivor’s fixation
on the fate of lost family members could eas-
ily be dismissed as unhealthy guilt feelings,
the undesirable residue of years of trauma.

But this analysis overlooks spiritual insights
into guilt. Martin Buber wrote an essay “Guilt
and Guilt Feeling” to respond to Freud’s views
on guilt. He argued that there is a second
type of guilt, existential guilt, which is taking
responsibility for an “injury” to the world order.

In a broken world, ethical people will feel the
need to justify their existence. This is exactly
what the Eglah Arufah is all about, and this
ritual is a way of incorporating “existential
guilt” into our lives, making the trauma of an
unexpected death into a holy sacrifice, and a
way to raise our moral consciousness.

Buber’s insights offer a different perspec-
tive on survivor’s guilt as well. After witness-
ing the death of their friends and family,
Holocaust survivors felt challenged to prove
themselves worthy of being the lucky ones.

This existential guilt led many survivors on a
quest to rebuild a world that was lost.

They would speak to school students about
their experiences and charge them with fight-
ing hatred and antisemitism. They sacrificed
in order to rebuild the Jewish homeland
in Israel. As one observer noted, survivors
“bought a $500 Israel Bond every year even
if they didn’t have a dime.” Or, they did simple
acts of kindness. Eddie, the “candyman” in
my previous synagogue, decided to respond
to the bitterness he had experienced by mak-
ing life sweeter for the next generation.

These survivors were grappling with guilt
feelings. They were seeking atonement,
even though they were innocent. And their
quest continues to impact our community
today. JE
Rabbi Chaim Steinmetz is the senior rabbi
of Congregation Kehilath Jeshurun in New
York. This article was originally published by
The Jewish Journal.

Hate Will Destroy
the Very Essence
of Humanity
BY RABBI IRWIN WIENER
T he history of hate extends beyond our
understanding of time and space. From Cain
killing Abel to the present day, we have learned
nothing about controlling the impulses to destroy that
which we hate. It is a disease that festers and grows
because we allow it to flourish and is nourished by so
many influences beyond our control.

Today, we are witnessing the most virulent display
of hate and bigotry in our country’s history. African
Americans, Asian Americans and all people of color
are experiencing racial profiling resulting in attitudes
that create separation rather than connection.

In recent times we have witnessed, more than ever,
expressions of distrust and fabricated distortions with
the systematic rise of antisemitism resulting in the
uncontrollable rise of atrocities that are reminiscent
of episodes throughout our history.

Our temples of academia spread discontent. The
media thrives on the sensationalism of the fright
associated with hate. Religious authorities try, for the
most part, to control the savagery, only to find their
influence slipping away.

The reports of humanity’s efforts to achieve sur-
vival for all are lost in the heinous acts occurring
every day. It is difficult to find stories of selfless efforts
to feed the hungry, house the homeless and achieve
peace. They seem to be things of the past.

Age-old distortions are prevalent. Every time we
seem to make progress in creating an atmosphere of
connection, there seem to be many more episodes
of discontent. Now the world that is supposed to
be more in tune, more intelligent, more responsible
and more educated has not changed anything. The
flagrant display of hostility is because the disenfran-
chised now find their moment in the sun as they spew
their anger and frustration. They, for the most part,
have become mainstream. And it’s for these reasons
and more that makes it so frightening.

Over the last years, we have witnessed hate and
anger on a scale not imagined or witnessed in mod-
ern times. No longer are these demons of hate hiding
in the shadows, waiting to pounce on the unsuspect-
ing. Now they have become bold and unafraid.

The most recent display of religious and racial
hatred seems to have permeated our society. This
disease has been festering for a long time. The antag-
onism and the vitriol that dominates our thinking are
commonplace and seem impossible to control.

Our country, which was and still is, a beacon of
hope, now finds itself drawn into a lack of endurance
and fortitude as it continues the journey of accep-
tance. We tolerate more than we can digest because
we are afraid and intimidated by the vocal minority
that has now become the majority.

The media constantly reminds us of the atrocities in
lands we cannot even pronounce. More importantly,
we are witnessing the destruction of our cities —
filled with murder and mayhem that seems uncon-
trollable. We read about these horrific episodes and
then return to our normal pursuits. Our minds cannot,
and do not, understand how we have sunk so low.

We close our eyes and hope that when they open, all
of this will disappear together with the root causes.

How will reason prevail when hate is taught in the
classroom, our homes and some houses of faith?
How can the brutality end when we applaud the
tragedies and watch our people get caught up in the
frenzy of destruction of sacred thoughts and places?
Civilized society should demand that we confront
this evil that has infiltrated our lives. Civilized society
should demand a positive approach to the under-
standing that we need each other to survive. The
discourse that should be taking place needs to be
tempered with sanctity for life.

Our dream, as Americans, should be that as we
engage the storm, we also know that the storm can
destroy the very fabric of our being. Our leaders
need to lead the way, not join in the upheaval. Our
leaders need to demonstrate the futility of these
hate-filled episodes that are destroying the essence
of who we are as a nation.

Hate is here, will always be here, but it can be rele-
gated to the basement of bigoted history. If we learn
anything from the atrocities of the past, it is that we
can make the future brighter than the past.

Isn’t this what we want for ourselves and those who
follow? “Never again” is not just a slogan. It is a call
to guard our liberties and the willingness to speak
out when anger and frustration seem to determine
our future.

As we begin a new year, let us resolve to be active
participants in the quest for survival — our survival.

As we learn in Genesis — it is our responsibility to
remain vigilant to preserve decency and Godliness.

This is our duty as the people of Israel. This is our
duty as the people who gave the world the under-
standing of God and all that is required of us — “to
do justly, love mercy and walk humbly with God.” JE
Rabbi Irwin Wiener is the spiritual leader of Sun
Lakes Jewish Congregation in Sun Lakes, Arizona.

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