Senseless Hatred
Rabbi Doron Perez
Cause and Cure
H
ow is it possible to be genuinely kind to someone and to hate them at the same time? How is it possible to learn Torah and fulfill mitzvot, yet somehow harbor feelings of hatred for others? Remarkably, the Talmud discusses this very point regarding the generation of the destruction of the Second Temple: “During the Second Temple period the people occupied themselves with Torah, mitzvot and loving kindness. Why, then, was the Temple destroyed? Because they acted with sinat chinam – senseless hatred” (Yoma 9b). Indeed, the generation of the churban (destruction) is described by the Sages as one occupied with Torah learning, mitzvot and loving kindness. How could such a lofty generation also be guilty of causeless hatred? The Netziv of Volozhin explains: “As a result of the senseless hatred in their hearts that one harbored for the other, they suspected all those who did not follow their path as a G-d-fearing Jew of being a Sadducee and a heretic” (HaAmek Davar, Introduction to Bereishit). The Netziv suggests that the generation of the churban showed loving kindness to their own communities, but not to other communities. They believed that only their community’s way of serving G-d was authentic, while all the others were suspected of perverting the Torah and G-d’s will. They loved and cared for those who shared their
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The people showed endless kindness to members of their own factions, but scorned and hated those whose values and beliefs threatened their own. philosophy and traditions, but rejected those who did not. Prior to the destruction, sectarianism reigned supreme. The nation divided itself into many distinct sects – the Pharisees, Sadducees, Essenes, Zealots and Sicarii – and even more sub-factions within these sects. The people showed endless kindness to members of their own factions, but scorned and hated those whose values and beliefs threatened their own. They saw the world in black and white; there was no middle road. It was a zero-sum game of ideological intolerance. The hatred and infighting in Jerusalem was so disastrous on the eve of destruction that Josephus described the society as “a great body torn in pieces” (The Jewish War, Book 5:1). This was the causeless hatred that led to destruction.
Sons of light and sons of darkness How do disagreements deteriorate into such deep hatred? The Second Temple era War Scroll, found near the Dead Sea in the caves of
Qumran, suggests an answer. The text, likely written by the Essenes, describes its followers as “the sons of light” and all others – including fellow Jews – as “the sons of darkness”. Language like this changes the rules of discourse. When we use words like these, we are no longer debating views or ideas, but rather delegitimizing the other as a person. These phrases cause a debate of ideas to devolve into vicious ad hominem attacks against other people. It’s no longer about right and wrong, but about you and me. All who think and act like me are “good” and bring spiritual light and morality to the world, while all who disagree with me are “bad” and immoral, the cause of spiritual darkness. When I am absolutely right and you are absolutely wrong, when the other is totally disqualified and considered part of “the dark side”, we are treading dangerously close to the abyss of senseless hatred.
Never-ending elections We are deeply blessed to be living in a renewed and independent Jewish state. At the same time, our people are struggling with many internal and external challenges – extremely divisive issues that touch on the very essence of Jewish life and destiny. This is particularly true today as we prepare for a fifth election in under four years. For the last four years, the electorate has been split down the middle, unable to form a stable ruling majority.
