When Silence Becomes Sinful
As a child, it was not uncommon for me to receive from my parents the counsel that “Silence is golden.” They were far from alone in their positive assessment of the virtues of silence. The Hebrew Scriptures are filled with tributes to it. The Psalmist said, “To You, O God, silence is praise.” In Proverbs we read, “Even a fool, when he holds is peace, is counted wise.” The prophet Habbakuk proclaimed, “Let all the earth keep silent before God.” Nor does it stop there in Jewish sacred literature. In Pirke Avot, the great Rabbi Akiba said that “Silence is a fence for wisdom.” In Tractate Yevamot of the Talmud it states “Your silence is better than your speech.” The philosopher Baruch Spinoza wrote “The world would be much happier if people were fully able to keep silence as they are able to speak.” Even such a non-Jewish luminary as Mother Teresa sang the praises of silence when she said “God is the friend of silence. See how nature – trees, flowers, grass – grows in silence; see the stars, the moon, and the sun, how they move in silence.” Everyone seems to agree with my parents about the virtue of silence; how great it is!
But truth be told, as history has taught us, there are times when silence isn’t golden but rather toxic; when silence doesn’t praise God but rather denies God; when silence isn’t wisdom but rather foolishness, fatal foolishness; when silence doesn’t make the world a happier place but rather a far more painful place in which to live; when God is not the friend of silence but rather it’s mourner; when silence isn’t a virtue but rather a sin.
Who should know this better than we, the Jewish people? Is our collective memory so short lived – so narrow – that we are so quick to forget the toxic silence of the Holocaust? As I teach my students at St. Ambrose University, if we retell the story of the Holocaust believing that there were just the good guys and the bad guys, the victims and the murderers, the rescuers and the collaborators, then we do that story a great disservice. For there were others who were present in that time and at that place and though they never lifted their hands against a Jew, they still were far from innocent. We call them the Bystanders. These were the millions of people who stood by, watching the Nazis cart off the Jews to gas chambers, crematoria, concentration camps, and who stood by in silence. They may not have lifted a finger to help the Nazis but neither did they even utter a word of protest to save the Jews. They stood by, and in their silence and in their inaction, they allowed it to happen. It haunts me, and it should haunt you as well, every time I look at any one of the many photos taken on Kristallnacht in which crowds of bystanders are passively looking on as synagogues are being burned or Jews are being humiliated. So many silently stood by as 6 million of our brothers and sisters, infants and elderly and all those in between, were turned into ash and were sent up to heaven in dark and dusky smoke. We know from the history of our people that silence can kill.
The philosopher Edmund Burke said, “The only thing necessary for the triumph of evil is for good people to do nothing.” And what is keeping silent if it is not choosing to do nothing? We have seen evil triumph, even if just for a while, aided and abetted by the silence of the multitude; by the inaction of the multitude. Now those who kept their silence may have been good people at heart, but they gazed upon the victims and said to themselves, “That’s not me nor is it my family, so it’s really not my problem.” But they were wrong. For it was their problem. For in their silence, they permitted it to happen unchallenged and unopposed, and for having so chosen, they bear their own portion of the burden of the guilt. In their silence and in their inaction, they became accomplices to the crime.
Now one could say, “That was then this is now.” Or is it? Perhaps with every passing day, “now” is becoming more and more like “then,” and we, who now live safely and securely in our own homes are finding ourselves in the role, not so much of the victim, but rather of the onlooker, the bystander. As such, with every passing day, we are being challenged – whether or not we acknowledge the challenge – we are being challenged as to whether or not we will say something; whether or not we will do something; whether or not we will keep silent and passive as we watch the world crumble around the lives of human beings other than ourselves.
Over the past few years, across our planet, we have experienced a frightening rebirth of the social acceptability of bigotry. And lately that disease has spread its infection within the very borders of our own homeland. No longer are expressions and actions born of prejudice restricted to the fringes of our society. Indeed there are those – some of whom are in high places – who encourage these expressions, these actions, and the attitudes that give birth to them, and wrap them in a so-called patriotic package they call protecting America and making America great again. But how can America be protected when certain Americans are openly attacked? How can the greatness of America grow when its seeds are sown in the soil of hatred and prejudice?
We American Jews have been lucky this time. Yes, there have been Jews who have been attacked on the streets of our cities and certainly, it is with fear and trepidation these days that we send our children off to college when antisemitism is definitely growing on the campuses of our colleges and universities. But all this is nothing compared to what is happening to the Jewish communities in Europe. All that is nothing compared to what is happening to some other minorities in our own country.
Yes, there are others in our own land who are not so fortunate as we have been. They are today’s victims. Foremost among them probably is the Muslim community. Islamophobia has become a wildfire, blazing out of control. In my community, at a recent interfaith dialogue program entitled “The Toxicity of Fear,”two deeply disturbing stories were shared. One was caught on film outside of a Starbuck’s in the Washington D.C. area. A Muslim woman, in traditional garb, was sitting, checking her phone, bothering no one, when a Caucasian woman accosted her, screaming obscenities in her face. The Caucasian woman briefly walked away, soon to return in order to dump a cup of smelly liquid over the Muslim woman’s head. The other story struck even closer to home for it involved a well known member of our local Muslim community. One night, in the recent past, she was driving home from western Iowa, along Interstate 80, wearing her traditional head covering, when she found herself being followed very closely by a beat-up pickup truck. She sped up and so did her followers. So she pulled over and slowed down to let them pass. As they passed, they opened their window and shouted at her all sorts of obscenities and hate filled remarks about her being a Muslim. A little while later, they pulled off the road and waited for her. As she passed them, then threw beer cans and other garbage at her car. Incidents such as these are happening all over our country. How can we as Jews remain silent in the face of them?
Nor are they the only victims, as we witness a resurgence of homophobia, especially as it has been directed at those with a transgender sexual orientation. This prejudice has manifested itself both privately and publicly, in word, in deed, and even in law. How can we as Jews remain silent in the face of it?
Yes, there are times when silence is indeed golden and discretion is the better part of wisdom. But there are also times when silence becomes sinful and we, by our very silence, become greatly diminished as moral human beings and in the sight of God. Of all the people on the face of the earth, we Jews know how very lethal silence can be, for our kindred suffered and bled and died while others remained silent to their plight. If there is a commanding voice coming out of the Holocaust, then it is the same commanding voice that came out of our ancestors’ slavery in Egypt. For as the Torah demands of us again and again, “Do not wrong the stranger for remember that you were strangers in the land of Egypt.” We Jews have been victims of hatred, prejudice, bigotry, and sometimes we still are. Therefore we, of all people, must take up the cause of today’s victims. In the language of the Holocaust, God expects of us that we should become the Rescuers rather than the Perpetrators of even the Bystanders.
It was with all this in mind that a group of us who have a special interest in promoting Holocaust awareness – Jews and non-Jews alike – put together a statement entitled “A Statement Against the Rhetoric of Fear and Intolerance.” We have been inviting those who share our concerns to add their names to our call for decency and the respect of human dignity. As of this writing, we have collected over 200 names, but it is going to take far more than that to make enough of an impact to effectively get our message across. I have posted that document on my blog, where you can find it immediately preceding this post. I invite you to read it and if your agree with its message, add your name to it by simply stating your name in a “comment” to the blog. Speaking out is the first step to putting an end to the toxic bigotry which is spreading across our country and around the world.
This entry was posted on May 22, 2016 at 8:07 pm and is filed under A Statement Against the Rhetoric of Fear and Intolerance, America, Anti-Transgender Laws, Antisemitism, Being Different, Bystanders, Collaborators, Fear, Hate, Holocaust, Homosexuality, Immigration to America, Interfaith Relations, Intolerance, Islamophobia, Islamophobia, Jewish Sacred Texts, Kristallnacht, Perpetrators, Prejudice, Protecting the "Stranger", Remembering the Holocaust as key aspect of Jewish identity, Shared Faith Values, Social Justice, The Righteous Among the Nations, Tikkun Olam, Uncategorized, Victims, Xenophobia. You can subscribe via RSS 2.0 feed to this post's comments.
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