Posted September 6 2007
High Holy Day Story
In the Hebrew month of Elul in the Year 5705 Chazzan Naftali Stern of Satmir solicited the help of fellow prisoner at the Nazi labor camp at Welfsberg so that the liturgy of the High Holy Days could be put down in writing. The Chazzan feared that leading the Congregation in prayer by recall alone was risky and he wanted to have the words before him to prevent any mistakes.
Consider the risks associated with the Chazzan’s request. In the Camps paper and pencil was a precious commodity. Writing materials were not provided to the prisoners and being found by the Nazi guards with contraband could have meant certain death.
The Nazi concentration camp of Natzweiler-Struthof was primarily a labor camp and although the camp was not focused on genocide; half of the prisoners ultimately lost their lives to starvation and harsh living conditions. Twenty five thousand people, mostly Jews, died there.
The routine in the camp was harsh. Prisoners were roused at four o’clock in the morning. They would go to the washrooms half naked and would wash in freezing cold water. Imagine the winters. Five abreast, they were taken to roll-call where the S.S. would count the men of each block. These roll-calls lasted for hours while people stood at attention. When the roll-call ended they would begin their hard day’s labor.
At noon, prisoners returned for the main meal of the day, a bowl of soup and a crust of bread. Again they were assembled and then returned to their work stations. At six o’clock, the work ended and the guards called a third roll-call; an endless search for the possible escapees. They would sleep in bunks side by side five or six to one bed.
Writing a Machzor only added to their burden. When was there time to write? With what would they write? Were would they find paper to write with?
Rabbi David Weiss-Halivni, a professor emeritus of Talmud at Columbia University, New York and currently with Bar Ilan University in Israel, was himself in the Welfsberg camp Rosh HaShana 5705. Professor Weiss-Halivni was 16 years old in that fateful year and was personally witness to the story that happened there.
The workers took charred wood and coal and distributed it with pieces of cement bags to the participants in the project. Each participating prisoner chose a passage to write which was later checked by the Chazzan. For two weeks they wrote and when it was assembled they had one Machzor for the Chazzan to read from. Recently, the Machzor was found and transferred to Yad VaShem in
Jerusalem. Since the transfer, a book has been printed about the story with pictures of the actual writings. Rav Halivni was asked to write an introduction of his memories of the event as one of the few surviving witnesses.
Why did these Jews disobey the Nazis? Private prayer in their circumstances surely would have been acceptable to HaShem. Jewish law always suspends Halacha when life is at risk. What possessed them to risk their lives by creating evidence of their disobedience by writing in their own hand the words of the Machzor? Was the public prayer forum the ultimate act of defiance or was there something deeper and more meaningful?
Parshat Mishpatim, this weeks Torah portion, primarily speaks to the civil laws observed “bein adam lichavayro” (between people). Amongst the commands are two that clarify a child’s obligation to a parent: “And whoever strikes his father or his mother shall surely be put to death” (Ex 21:15). The Talmud in Sanhedrin directs that if the Beit Din were to issue an order of execution against a child who hit a parent as a practical matter the death punishment would be carried out by hanging until dead. (There are four ways to carry out the death penalty according to Jewish law.)
Similarly, the Torah states: “One who curses his father or mother shall surely be put to death” (Ex 21:17). In this case we are told that although the punishment is death, the execution is by stoning a far more severe way of being executed and a more shameful form of execution.
In addition, we learn from the Talmud that if a person were to strike a parent after death while the body was awaiting burial, the offender is patur min hamaseh (exempt from the transgression) however, if one curses their parent after death they are chayiv missah (a Court must put them to death).
Why is there a difference in punishment when offending a parent? The conclusions of the Torah are not random. There are reasons for these differences and it is incumbent upon us to search out the meaning.
Those members of the Natzweiler-Struthof Death Camp were unwilling to surrender the identity that was their birthright. To the contrary, they were willing to risk life and limb to have a prayer book for the High Holy Days. This was not an individual’s courage but rather a community effort in defiance of their tormentors. As a community they identified the most sacred of scholars, organized them into a core of teachers and writers and assigned them the obligation of writing a Machzor dependent on their personal memories. When Rosh Hashana came in 5706, Hazzan Stern, read the words of the Machzor off of recycled cement bags and inspired a whole Camp of tormented Jews. Unknown to the members of the camp was a young man, David Weiss-Halivni, who would later inspire thousands of students with his keen understanding of the Torah and Talmud. The young man would later reunite with his friend Elie Wisel and together they would take up residence in
New York. One would write the famous “Night” and the other would ordain a full generation of new Rabbis and author numerous treatise on the Talmud as well as his own life story.
There were those who damned their parents for their Jewish heritage and their offspring today dwell in the abyss of irrelevance. I often meet their children or grandchildren who have not the slightest idea of the importance or meaning of their lineage. I’ll ask; “did you have a Bar or Bat Mitzvah?” “Oh Yes” they will say; feeling offended by the question. I’ll proceed by explaining some basic values in the Sefer Torah and they will ask; “What is the Sefer Torah?” Not knowing what the Hebrew words mean. How sad I think to myself. It is as if they asked; what does the flag with stars and stripes mean. These Jews have been stoned to death, not by the Courts of Jewish Law, but by generations of indifference. Any connection that they might once have had to the Jewish people is now covered by the rubble of apathy and ignorance. Some of this is created by the Bar/t Mitzvah mill and the disingenuous Jewish education we provide our children. It creates a lack of spiritual commitment that has left many young Jewish people feeling devoid of a connection to Jewish traditions, history and ideals. We are a people long connected to a proud history.
Mishpatim offers a basic set of civil laws for us to live our lives by. It also offers us a deeper but less obvious message. Mishpatim tells us that if we “strike a parent”, we are to be put to death because of the dishonor we cause our parents, because of the harm we do them physically and for the basic lack of respect shown to them during their life. These transgressions do not have implications beyond our parents’ lives. However, one who curses their parents’ memory or dishonors the name of their parents does harm in the present and also to the generations to come. The dead have no way of creating new impressions or of defending their actions. The memories that will be carried forward will be guided only by those providing the energy behind the memories. Disdain will leave in its wake memories filled with contempt, while in the converse love and honor will leave a strong familial foundation. Those who dishonor their Jewish parents, dishonor, G-d, Torah and all those who put their lives in danger to make sure that the values of Torah were sustained. Those who honor the memory of parents’ and grandparents’ by teaching strong Jewish identity in the home and in the classroom provide love, honor and respect which sustain and enrich life.
We live in a time of instant gratification when our families’ long-term needs are often trivialized. To provide ourselves and our children with a bright future we must remember the lesson Natzweiler-Struthof . Those Jews chose to risk their lives to write a Machzor so that Yizkor could be said and honor and tribute to parent and family could be achieved.
When we teach our children the values of Torah; Honor parents’; Identify how grandparents are praiseworthy; Speak with love and affection about members of the family and community we avoid the offense of cursing those we love and show the gratitude that should be expressed.
Remember parents’ and grandparents’ Yartshites with prayer and charity. Let your our loved ones who reside in the World to Come be the medium for your prayers on behalf of those with whom you share this World. Let your memories be a source of strength for you and your family.
Whatever the future will bring to our children let Judaism, Torah and their heritage be a source of courage and strenght.
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