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 The book of Shemot details the emergence of the Jewish people as a nation. Though descending from spiritual giants, the nascent nation displayed great fickleness in their relationship to G-d. On the one hand, they showed tremendous faith in following Moshe into an unknown desert. These same Jews, however, wasted no time complaining whenever things were a little tough. G-d's past benevolence was quickly forgotten. This behaviour, in a sense, was to be expected from a nation that was only recently enslaved and while perhaps understandable, it showed that this generation was not ready for the challenges of conquering Israel, and was doomed to die in the desert.
Six days after leaving Egypt the Jews arrived at the shores of the Red Sea. When they saw the Egyptians gaining ground on them they were paralysed with fear. On one side was the sea, and on the other, their former taskmasters. Suddenly they had second thoughts about their decision to leave Egypt. The fate of the Jewish people hung in the balance. Would they or even should they be saved? The Midrash relates that the angels questioned G-d's wisdom in saving the Jewish people. "The Egyptians worship idols and the Jews worship idols", they exclaimed!
G-d, though, did not listen to the arguments of the angels and the Jewish people were destined to forge a unique relationship with G-d. The arguments were ignored, explains the Mesech Chochmah (Dvinsk, 1843-1926), because our relationship with G-d as individuals differs from our relationship to G-d as a community. As individuals, punishment is meted out for violations of sins between man and G-d. The Torah and Talmud therefore prescribe clear guidelines for punishing such sins as Shabbat desecration, eating non- kosher food, immorality or shaving one 's face with a razor. However weaknesses of character such as the tendency to gossip, display anger or arrogance while extremely serious do not evoke any punishment from our earthly court system.
As a community though, we are judged differently. G-d 's anger is kindled not when we violate our obligations to Him but rather when we fall short in our duty to our fellow human beings. While idolatry may be a grave sin - one must forfeit one's life rather than convert to another religion - G-d, continues the Mesech Chochmah can tolerate such infidelity on the part of the Jewish people. In fact the Torah tells us "that G-d dwells in the midst of our impurities" (Leviticus 16:16). Forty days after Sinai the Jews had the audacity to build a golden calf. Yet G-d was willing to forgive. When the Jews, however, listened to the slanderous report of the ten spies regarding the land of Israel, G-d was not willing to forgive. Similarly, although the generation of the flood was steeped in immorality their fate was sealed due to the sin of robbery.
It is when our personal character is lacking and we engage in such socially destructive activities such as lashon hara , and dissension that we manage to drive the Divine presence away. The Talmud teaches that even though the first Temple was destroyed due to the sins of idolatry, murder and immorality it was quickly rebuilt. The second Temple which was destroyed due to hatred amongst Jews is still in ruins over 1900 years later. The Talmud then draws the obvious conclusion that hatred amongst Jews is worse than the cardinal sins of idolatry, adultery and murder.
As individual Jews we must focus our efforts on improving our observance of the mitzvot of the Torah both between man and G-d and between man and man. As a community, however, our priorities must be focused on cohesiveness. It is sad that religious differences so often stand in the way of communal co-operation on so many issues where co-operation amongst various groups would yield so much. While we have serious differences with other Jewish groups - and we must not gloss over that - surely if G-d can tolerate idolaters in his midst we can work together with all shades of Jewry. If these people are misguided in their observance of Judaism then that is something G-d can deal with directly, after 120 years. In the meantime let us work together for the sake of Klal Yisroel .
Shabbat Shalom!
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