Seventy years ago this week, the twin camp of Auschwitz-Birkenau was liberated, and no-one in the outside world could ignore any longer what had been going on in territory controlled by Nazi Germany.
The western world is ready to recognise some of its collusion with what happened, but 70 years on is anxious to consign much of it to the history books, and looking at modern world events one can truly say that while some of the responsibility for the Shoah being allowed to happen is being accepted, much of it is not, and clearly nothing is being learned from it which might guide our politicians and their constituents to meaningfully help the oppressed peoples in Europe and beyond who are suffering under harsh and racist regimes today.
The Jewish world is still trying to come to terms with the events of the last century, though the pogroms and persecution are often still too recent and too raw for us to deal with yet, and we are stumbling around in the darkness of the early stages of the attempt to find meaning in what has happened to us. Post the Shoah, the trauma that our people endured, we have to assimilate something of value into our tradition and our ritual if we are to continue choosing to be Jews into the next generations. I don’t have any answers to how one deals with the experience, but reading Beshallach can help to point the way maybe, for it records the trauma of being thrust out from Egypt, the plagues which the Jews almost uncomprehendingly witnessed, the way in which the world changed so totally for them, and all security was gone – even the security of slavery. It records too the continued pursuit of them by the Egyptians, even into the inhospitable wilderness, the hopelessness and helplessness and victim positions of all those who had survived. We read in Beshallach how the children of Israel turned on Moses, how they wished to be back in slavery in Egypt rather than in the wilderness, how they feared for themselves and their future, how they could not yet cope with what had happened to them, and did not know how to find meaning to guide them. What happened in sidra Beshallach is a paradigm for us to use to begin to deal with the Shoah. The first clue is in Moses’ speech to the people–“Fear not, stand still and see the salvation of the Eternal….for whereas you have seen the Egyptians today, you shall see them again no more for ever” The removal of fear which comes from the certainty that the persecutors will be disabled and will no longer threaten the victims is a vital beginning to being able to move on from the trauma of the experience.
The second clue must surely be the fact that the children of Israel walked into the midst of the sea upon dry land – as the midrash takes it the sea did not fully part until the first Israelites had taken the risk and jumped in to it, risking at the very least cold and discomfort in the darkness and swirling waters.
The third event of use to us – that there was active and knowledgeable participation by Moses in what ultimately happened to the Egyptian army – God had made their wheels stick so that their passage through the sea was too difficult and they stated very clearly that they wanted to run away from the Israelites and go back to Egypt. It was then given for Moses to choose to stretch out his hand over the waters so that the Egyptians would drown before they could escape.
And finally the fact that the survivors recognised the hand of God in what had happened to them and around them, and “they believed in the Eternal and in Moses God’s servant” – they recognised that God is present in the world, and that his purpose is served through human beings. And they sang a song of praise – they worshipped God wholeheartedly and meaningfully.
Four factors in how the children of Israel dealt with their own pain and their own survival. The removal of the fear of immediate threat, the active choice to survive, the active choice to participate in dealing with the enemy rather than relying on a greater power to sort them out, and the understanding of and communication with Gods presence.
We can take the model and use it – removing the fear and immediate threat of racist oppression by standing out against it where ever it appears, whether directly focussed on Jews or not. Making active choices to survive as Jews, teaching our children, identifying ourselves, playing a part in the Jewish community. Dealing with our enemies directly, facing up to what terrifies us and not expecting them to shelter under the protection of others. And finally through exploring and exposing ourselves with prayer, recognising the place that God has in our lives, and accepting that we have an obligation in God’s scheme of things too.
We can look at what we as a Jewish people are doing post Shoah, and find that much of it fits into the model first offered in sidra Beshallach. We have structures to fight racism and oppression. We have structures to help us make active choices about our Judaism. We have structures to make us a people to be reckoned with, a nation state, and a high profile in diaspora. And we are beginning to develop a ritual and a liturgy to remember the Shoah within our religious identity too. We’re following the pattern, but much remains to be done. We have the structures but we have to really make use of them. We have some prayers but we have to seriously pray them.
Seventy years after the liberation by the Soviets of the Jews who survived Auschwitz, we are just beginning to make a glimmer in the darkness of the pain and the confusion. The generation who physically experienced it are dead or dying and rely on us now to continue their work. We shall not let them down, but will absorb the lessons we can, and be changed as Jews because of what happened to them.