So what are we doing in Shemoneh Esray (daily prayers) in the blessing about the malshinim ? Are we not cursing traitors to the Jewish people?
Very interesting that you should ask this... I just received the answer in my email yesterday... Shuel the Small from the Talmud and Pirkie avot tells us the answer:
http://www.torah.org/learning/pirkei-avos/ch4-24.html What We Think about Sinners
Chapter 4, Mishna 24
"Shmuel (Sh-moo-ail) the Small said, 'At your enemy's fall do not rejoice, and when he stumbles let your heart not be joyous, lest the L-rd see and be displeased and turn back His anger from him [to you]' (Proverbs 24:17-18)."
This week's mishna tells us that we must not gloat over the downfall of our enemy, even if such a downfall was eminently deserved. When G-d metes out justice to the wicked, we should find it unsettling. G-d's power has been unleashed in this world; am I so deserving that it will not be directed at me?
The commentator Rabbeinu Yonah adds that there *is* a certain sense of elation we may feel. G-d's honor has been restored. Wickedness does not last forever. G-d ultimately sees to it that His enemies are punished. If He does so in this world, just a small amount of His glory has been revealed to mankind. And for that, we may rejoice.
We should not, however, rejoice over the suffering itself our enemy endures. It may be necessary and it may be 100% *right*, but it is not a source of joy. The Talmud states that when the Egyptians were drowning in the sea, the angels wanted to sing their daily song of praise to G-d, and G-d quieted them: "The creations of My hands are drowning in the sea, and you are singing song?!" (Megillah 10b). One of the most wicked and immoral nations history has produced was at last experiencing its well-deserved fate, yet G-d Himself, so to speak, experienced no pleasure in the process.
Yet at the same time the angels were silenced, Moses and Miriam led the Jewish nation in our most glorious Song of the Sea. Were we so much better? If the angels could not sing, how could we?
The answer is that we sang not as a form of gloating over our enemies, but because we had witnessed G-d's salvation. And it was more than just a salvation. We caught a glimpse -- albeit a fleeting one -- of G-d's Divine guiding Hand. In a moment of inspiration, we were able to grasp the Big Picture -- to discern G-d's slow but directed guiding Hand throughout our history. Everything had come to a head. Jewish history had unfolded before our eyes. We realized that far beyond our puny comprehension G-d had been orchestrating events all along. Hundreds of years of exile and suffering had been purposeful and a part of G-d's master plan. We recognized that G-d had been purifying us in the crucible of Egypt, slowly molding us into His nation, and preparing us for this grand and glorious moment when we would see our Creator face to face.
Singing because people, even wicked people, are drowning we could never do. Singing because G-d had revealed Himself to His nation and to the world -- such a song would reverberate throughout all the generations.
(To touch on this theme slightly better (and then leave it aside for now), singing (or crying, or both) is man's reaction when he is overcome with emotion. At the Sea of Reeds we were able to glimpse that G-d had been guiding us far *beyond* our limited comprehension. This overwhelmed. Our day-to-day study and spiritual growth -- where our growth is basically commensurate with our efforts -- does not spur us to such song. (Maybe to some cheerful humming but not to "song".))
Punishing the wicked is a necessary evil. Yes, wickedness should not exist, and the world is much better off without it. The Mishna states, "The death of the wicked is beneficial to them and beneficial to the world" (Sanhedrin 8:5). But much better would the world have been had the wicked not sinned at all, or had they repented their ways before G-d's justice caught up with them. The world was sweet when the Egyptians were drowned in the sea. But it was bittersweet compared to what might have been had G-d's glory been revealed in man's obeying Him rather than man's chastisement through Him.
Finally, our mishna concludes that when one rejoices over his enemy's downfall, G-d may turn His wrath and direct it towards the rejoicer. Are you really so happy to see G-d wield His rod of chastisement? Is that how you like seeing G-d relate to the world? Now, are *you* really so much more deserving than your enemy? These are *not* the sort of questions we should want raised in Heaven.
When Lot and his family were fleeing the destruction of Sodom, they were instructed by the angels not to look back (see Genesis 19). Lot's wife had the chutzpah to turn and view the destruction being visited on people she was hardly better than. She shared their fate. Punishment is necessary; its message should not be missed by all who witness or hear of it. But enjoying G-d's vengeance as if it were your own? Someone who truly cares for G-d's honor would hardly rejoice when the wickedness of man gave G-d no choice but to blot it out.
The commentators point out something surprising about our mishna. Shmuel the Small did not actually *say* anything. All he did was quote a verse from Proverbs, wisdom authored by King Solomon a thousand years earlier. What did Shmuel teach us that we did not know (or could not have learned) ourselves?
The commentators answer that this was a catch phrase of Shmuel or that he felt it necessary to remind people of its import.
I heard R. Zev Leff, noted scholar and lecturer of Moshav Matisyahu, Israel (
www.rabbileff.net/">Rabbileff.net), adds a valuable twist to this. Not everyone can quote a verse in Proverbs. Quoting it implies it is something I live up to and identify with. Unfortunately, we all learn many things which we accept and admire intellectually, but which cannot be said to be a part of us. We should always speak gently, we should pray with fervor, we should see ourselves as constantly standing before G-d. Might even be a tad hypocritical for us to go about pontificating about such things. Shmuel the Small, however, (and as the Jerusalem Talmud (Sotah 9:13) writes, his "smallness" was not a physical shortcoming; his humility led him to behave with "smallness") was one who thoroughly lived the verse in Proverbs, so much so that Solomon's statement was his as well -- one he could state as an expression of his own essence.
R. Leff continued that this is evidenced in another incident which involved Shmuel. The Talmud records that it was Shmuel who, at the behest of the Sages, inserted into the daily Shemoneh Esrai prayer a supplication asking for the destruction of heretics (Brachos 28b). Why was he chosen for the task -- and did he rise to it? Precisely because he was one who didn't really want it. Since Shmuel took no pleasure in the downfall of Israel's enemies -- other than that it was a necessary step in the restoration of G-d's Throne, he could author a prayer asking G-d for just that. When he taught us to beseech that G-d "uproot, smash, cast down, and humble the wanton sinners speedily in our days," he did not have destruction and retribution in mind. His sole interest was that the honor of G-d's sacred Name be restored, and that those who will never recognize G-d through His benevolence will know it through His justice.So too we, if we truly seek G-d's honor, must never see punishment as victory. We see it as a tragic but necessary step in the revelation of G-d to man. And through this recognition, may we merit to see all aspects of G-d's involvement with the world as multiple facets of a single loving G-d.
Also there is a difference between a unrepentant sinner and one who has wronged us {as the JTFenthusiast2 mentioned, a friend who did us wrong}.... That is why it is wrong to curse this friend...
Is it wrong to say YimachShemoto a friend who has seriously done us wrong by evilly betraying the friendship?
PS: I fully support cursing the enemies of the Jewish people, but the Mitzvah is concerning our neighbors, not our sworn enemy. We make a distinction between those who have 'done us wrong', 'insulted us', 'hurt us', and those who are the enemy of the Jewish people. All of our personal enemies are not enemies of the Jewish people... We must make this distinction...
Topic: Cursing another Jew is forbidden (Read 10847 times)