Purim[i]seems
to be a relatively frivolous holiday—a day of masquerading and imbibing. This
sermon from 1944 begins with that very point as it then demonstrates the very
serious messages found even in this day of rejoicing. To that end this is the
first of two Purim sermons that I am posting, this one just before the holiday that
occurs this year on March 7.
The “secret weapon”
referred to in the title is the spiritual strength of the Jewish people. Ballon attributes the miraculous
survival of the Jews against all oppressors to this spiritual underpinning. In the midst of World War II, and as an Army-Air
Force Chaplain, he draws on inspirational words from Army
orientation guidelines. He
applies these concepts to Jews, then expresses concern that the eroding spirituality among modern Jews may
become their eventual undoing.
The
complexities of modern life, the great changes in the world of thought and
science, have put our spiritual steel to a great test.
This is a theme he
returns to repeatedly throughout his decades in the pulpit. The remedy, he
suggests here, comes from greater knowledge of the history of our people, our
ideals, our friends and our enemies. With this knowledge Jews will be able to
emulate Mordecai, the hero of the Purim story.
====================================================
The paradox of Purim extends even into its very significance as a holiday. For in spite of the fact that it is a day of merrymaking and that the rabbis on this one day of the year jokingly permit us to imbibe so freely of strong drink that we would not even realize the error of “Cursed be Mordecai and blessed be Haman”—in spite of this Purim is essentially the symbol of Jewish dignity. Indeed, it is precisely because of this carefree spirit that Purim symbolizes for us the dignified self-assurance with which the Jew faced the vicissitudes of history and the dignified pride with which he stood up to the trials which beset him so many times in so many places.
The Purim story itself tells us of the dignity with which Mordecai reacted to the accusations of Haman. “There is a certain people, “ said Haman, “scattered abroad and dispersed among the people of Thy kingdom and their laws are diverse from those of every people, neither they keep the king’s laws.” When Mordecai hears this however, he does not seek to ingratiate himself with Haman nor to persuade him that after all the Jew is not “diverse” from other peoples. He does not in panic dissipate his energies in proving that he was as good a Persian as the rest of them and that Jews do not break “the king’s laws.” He rather counsels Esther to go boldly before the king and to confront him straightforwardly with the problem of her people. And when Esther is at first hesitant, Mordecai demonstrates his faith in the staying powers of his people, when he says, “For if thou altogether holdest thy peace at this time, then will relief and deliverance arise from another place.” Never for a moment does he doubt that the Jewish people will weather the storm.
When in succeeding generations the Jews commemorated these events of Purim, they recalled not only Haman of Persia, but all other tyrants like him, who had ever wanted to destroy the Jew. The fact that they could laugh and make merry in spite of these sorrowful memories was but the reflection of the same strength of character displayed by Mordecai, the same dignity and self-assurance, the same faith and optimism. It was the best proof, to use a word that sums up all these qualities, of their high morale, despite the ill fortune which dogged them.
It is not mere rhetoric to say that it was just this high morale which has been the “secret weapon” of Jewish survival. Recognition of the importance of the mental and spiritual factor for survival in times of crisis comes from a variety of sources. In wards where men lie critically ill and hover between life and death, some men live, physicians will tell you, because they have the will to live and are not afraid; others die, because they show no spiritual life or death is frequently determined by the morale of the patient himself.
Military leaders, also,
ancient and modern, enemy and our own, have many times paid tribute to the
importance of morale in achieving victory in battle. Caesar would personally
lecture to his troops for the purpose of bolstering morale. In a German
training manual of the present war we read that, “Ultimate success depends not on
equipment, but the spirit in which we enter battle.” Napoleon the Great
maintained that, “The spiritual is to the material in battle as three is to
one.”
That this applies to the Jew also was recognized long ago by our rabbis. The Midrash, in commenting on the Book of Esther, pictures the wicked of the Bible as each in succession trying to outdo the others in his scheming against Israel. Each looks down upon his predecessors because of their failure to prevail. Esau looks down upon Cain, and goes him one better. Pharaoh belittles Esau and outdoes him in cruelty. Haman the arch tyrant looks down even upon Pharaoh. “I will not do as he has done,” says Haman, “but I will crush them and kill them and destroy them.” And we can imagine the rabbis of old chuckling to themselves at the utter ineffectiveness of any of the machinations of our oppressors. “But,” the rabbis added significantly, “someday in the future God will say, ‘Fools were all these ancients; they did not realize that Israel has a protector in heaven. I will not do as they have done. First I will contend with their protector, and then I will contend with Israel.’” Thus reads the Midrash, as though to say, “To destroy Israel you must first undermine his spiritual foundation. No tyrant can contend successfully with Israel regardless of his severity, if that spiritual foundation remains unweakened.” That is the secret of Israel’s survival. Take away his faith and his morale and only then will he be in mortal danger.
Today, as we are confronted by the greatest crisis of all our history induced by enemies who may with justifiable impudence look down even upon Haman, the maintenance of our spiritual armor remains our basic asset in assuring survival. It is not as easy, unfortunately, for us as it was for our forefathers to keep our spiritual arsenal stocked. The complexities of modern life, the great changes in the world of thought and science, have put our spiritual steel to a great test. Our task is much more difficult. Our approach must be different. But the test can be met.
What must we do to build present day Jewish morale? We may well take our cue from our fighting forces. Recognizing the importance of the problem, the United States Army seeks in many ways to boost the morale of its fighting men. One of its outstanding techniques is to be found in its orientation department. This department by means of lectures and discussions attempts to acquaint the soldier with the issues involved in the current world struggle, to demonstrate to him the worthwhileness of our effort, and to build in him the will to carry on. The four points which are emphasized in this program can effectively serve as the pattern for building Jewish morale as well. These four points, which are hammered home to the soldier, exhort him first: “Have pride in your outfit.” Second: “Know what you are fighting for.” Third: “Know your enemy.” Fourth: “Know your allies.”
As Jews, too, we need first to all to learn to have “pride in outfit,” pride in ourselves as members of the Jewish people. All too many of us in the present almost wince at the mention of the word Jew, as though it were some term of reproach. All too many of us suffer an inferiority complex and feel that it is a handicap to live as a Jew. All too many hear the accusations of the enemy poured forth so venomously, and in confusion are inclined to accept the enemy’s evaluation of the Jew as at least a partial truth. Many of us heatedly proclaim our Jewish pride in the face of insult, but so often this belligerent reaction is but a psychological compensation for the doubt and apprehension with which we are normally filled. The basic reason for this is sheer ignorance of Jewish history and Jewish existence. If Jewish history did not provide us with such an inspiring epic of the past, if there were no Jewish pioneers in Palestine to thrill us with their glorious achievements in the present, if the Jewish people had not made such great contributions to civilization, there might be reason for such embarrassment. As it is, however, only abysmal ignorance can prevent us from having pride in our outfit, and the attainment of Jewish knowledge is the major objective in regaining that pride.
As Jews, too, we need to know why we fight. What is it that Judaism wants of us? What is the sense of continuing as Jews? This point ties in closely with the first. The knowledge of our past would also provide us with an understanding of our hopes for the future. The lessons of our great teachers would provide us with the signposts that we so desperately need. The rabbis said that Amos summarized Judaism very competently when he preached, “Let justice well up as waters and righteousness as a mighty stream.” Hillel also put it concisely, when he said that the essence of Judaism is, “Do not unto others what you would not have then do to you. The rest is commentary.” This combination of social and personal ethics is the fundamental purpose of Jewish striving. We should become more familiar with its broader details and learn some of its commentary. We should seek to understand some of its practical implications for the social struggles of the present and its significance in moulding the world of the future. We would then feel that as part of the Jewish people and the heirs to a great heritage we have a definite contribution to make to the present world scene, that our survival fills a need and a purpose, and is not the meaningless caprice of fate.
As Jews, too, we need to know our enemies. Why is it that so many of our people today fear anti-Semitism and desire sincerely to combat it, and nevertheless play into the very hands of those who foster it. Why is it that so many Jews are afraid to fight openly and insist on blinking their eyes at events which hurt us? Why are we so smugly satisfied with halfway measures of anti-defamation, when it is only the triumph over reaction in the economic and political arena that can bring us complete victory over our enemies? It is time to stop being fearful of self-expression and to speak up forthrightly. When the basic rights of any human being are threatened then there is also a threat to the Jew. In every force of reaction, which threatens whatever group or race or creed, there lies the modern Haman who must be resisted and vanquished.
And finally, as Jews, too, we need to know our allies. If we have mastered the preceding task of knowing our enemies, we shall be in better position also to know our allies. It goes without saying that the obvious good-will agencies, which set out to better the relationship between the Jew and his neighbor, are our allies. But we must realize further that all forces which fight the elements of reaction are thereby also automatically our allies. The distinguishing marks of reaction are opposition to the attempts of the common man to attain a measure of security in his life, claims of racial superiority, suppression of the rights of the many in favor of political and economic domination by a chosen few. Those, therefore, who strive to protect the rights and dignity of the common man, who fight racial and religious discrimination, who stand up against the all-consuming greed of economic monopoly and power, those who fight any or all of these harbingers of fascism, they, too, are our allies and should be treated accordingly.
That is the program. That is the stimulant we need for the strengthening of Jewish morale. We must acquire the knowledge that brings us pride in the achievements of our people. We must understand to what end we fight for Jewish survival. We must recognize clearly the enemy who would destroy us. We must know those who are actively fighting beside us. Then the spirit displayed by our father is their celebration of Purim will be strong within us. We will then no longer question whether or why we should survive as Jews. We will have developed a sense of purpose, self-respect, self-assurance. We will live our lives as Jews with pride and with dignity. Our spiritual armor will be strong, and with our “secret weapon,” our impregnable morale, functioning to perfection, the future of our people will be assured. Am Yisroel chai. The people of Israel will continue to live.
That this applies to the Jew also was recognized long ago by our rabbis. The Midrash, in commenting on the Book of Esther, pictures the wicked of the Bible as each in succession trying to outdo the others in his scheming against Israel. Each looks down upon his predecessors because of their failure to prevail. Esau looks down upon Cain, and goes him one better. Pharaoh belittles Esau and outdoes him in cruelty. Haman the arch tyrant looks down even upon Pharaoh. “I will not do as he has done,” says Haman, “but I will crush them and kill them and destroy them.” And we can imagine the rabbis of old chuckling to themselves at the utter ineffectiveness of any of the machinations of our oppressors. “But,” the rabbis added significantly, “someday in the future God will say, ‘Fools were all these ancients; they did not realize that Israel has a protector in heaven. I will not do as they have done. First I will contend with their protector, and then I will contend with Israel.’” Thus reads the Midrash, as though to say, “To destroy Israel you must first undermine his spiritual foundation. No tyrant can contend successfully with Israel regardless of his severity, if that spiritual foundation remains unweakened.” That is the secret of Israel’s survival. Take away his faith and his morale and only then will he be in mortal danger.
Today, as we are confronted by the greatest crisis of all our history induced by enemies who may with justifiable impudence look down even upon Haman, the maintenance of our spiritual armor remains our basic asset in assuring survival. It is not as easy, unfortunately, for us as it was for our forefathers to keep our spiritual arsenal stocked. The complexities of modern life, the great changes in the world of thought and science, have put our spiritual steel to a great test. Our task is much more difficult. Our approach must be different. But the test can be met.
What must we do to build present day Jewish morale? We may well take our cue from our fighting forces. Recognizing the importance of the problem, the United States Army seeks in many ways to boost the morale of its fighting men. One of its outstanding techniques is to be found in its orientation department. This department by means of lectures and discussions attempts to acquaint the soldier with the issues involved in the current world struggle, to demonstrate to him the worthwhileness of our effort, and to build in him the will to carry on. The four points which are emphasized in this program can effectively serve as the pattern for building Jewish morale as well. These four points, which are hammered home to the soldier, exhort him first: “Have pride in your outfit.” Second: “Know what you are fighting for.” Third: “Know your enemy.” Fourth: “Know your allies.”
As Jews, too, we need first to all to learn to have “pride in outfit,” pride in ourselves as members of the Jewish people. All too many of us in the present almost wince at the mention of the word Jew, as though it were some term of reproach. All too many of us suffer an inferiority complex and feel that it is a handicap to live as a Jew. All too many hear the accusations of the enemy poured forth so venomously, and in confusion are inclined to accept the enemy’s evaluation of the Jew as at least a partial truth. Many of us heatedly proclaim our Jewish pride in the face of insult, but so often this belligerent reaction is but a psychological compensation for the doubt and apprehension with which we are normally filled. The basic reason for this is sheer ignorance of Jewish history and Jewish existence. If Jewish history did not provide us with such an inspiring epic of the past, if there were no Jewish pioneers in Palestine to thrill us with their glorious achievements in the present, if the Jewish people had not made such great contributions to civilization, there might be reason for such embarrassment. As it is, however, only abysmal ignorance can prevent us from having pride in our outfit, and the attainment of Jewish knowledge is the major objective in regaining that pride.
As Jews, too, we need to know why we fight. What is it that Judaism wants of us? What is the sense of continuing as Jews? This point ties in closely with the first. The knowledge of our past would also provide us with an understanding of our hopes for the future. The lessons of our great teachers would provide us with the signposts that we so desperately need. The rabbis said that Amos summarized Judaism very competently when he preached, “Let justice well up as waters and righteousness as a mighty stream.” Hillel also put it concisely, when he said that the essence of Judaism is, “Do not unto others what you would not have then do to you. The rest is commentary.” This combination of social and personal ethics is the fundamental purpose of Jewish striving. We should become more familiar with its broader details and learn some of its commentary. We should seek to understand some of its practical implications for the social struggles of the present and its significance in moulding the world of the future. We would then feel that as part of the Jewish people and the heirs to a great heritage we have a definite contribution to make to the present world scene, that our survival fills a need and a purpose, and is not the meaningless caprice of fate.
As Jews, too, we need to know our enemies. Why is it that so many of our people today fear anti-Semitism and desire sincerely to combat it, and nevertheless play into the very hands of those who foster it. Why is it that so many Jews are afraid to fight openly and insist on blinking their eyes at events which hurt us? Why are we so smugly satisfied with halfway measures of anti-defamation, when it is only the triumph over reaction in the economic and political arena that can bring us complete victory over our enemies? It is time to stop being fearful of self-expression and to speak up forthrightly. When the basic rights of any human being are threatened then there is also a threat to the Jew. In every force of reaction, which threatens whatever group or race or creed, there lies the modern Haman who must be resisted and vanquished.
And finally, as Jews, too, we need to know our allies. If we have mastered the preceding task of knowing our enemies, we shall be in better position also to know our allies. It goes without saying that the obvious good-will agencies, which set out to better the relationship between the Jew and his neighbor, are our allies. But we must realize further that all forces which fight the elements of reaction are thereby also automatically our allies. The distinguishing marks of reaction are opposition to the attempts of the common man to attain a measure of security in his life, claims of racial superiority, suppression of the rights of the many in favor of political and economic domination by a chosen few. Those, therefore, who strive to protect the rights and dignity of the common man, who fight racial and religious discrimination, who stand up against the all-consuming greed of economic monopoly and power, those who fight any or all of these harbingers of fascism, they, too, are our allies and should be treated accordingly.
That is the program. That is the stimulant we need for the strengthening of Jewish morale. We must acquire the knowledge that brings us pride in the achievements of our people. We must understand to what end we fight for Jewish survival. We must recognize clearly the enemy who would destroy us. We must know those who are actively fighting beside us. Then the spirit displayed by our father is their celebration of Purim will be strong within us. We will then no longer question whether or why we should survive as Jews. We will have developed a sense of purpose, self-respect, self-assurance. We will live our lives as Jews with pride and with dignity. Our spiritual armor will be strong, and with our “secret weapon,” our impregnable morale, functioning to perfection, the future of our people will be assured. Am Yisroel chai. The people of Israel will continue to live.
[i] Purim is a Jewish holiday that
commemorates the deliverance of the Jewish people in the 5th Century
Persian Empire from destruction in the wake of a plot by Haman, royal vizier to
King Ahasuerus who planned to kill the Jews. The plans were foiled by Mordecai
and his niece, Queen Esther. The story is recorded in the Biblical Book of
Esther, often referred to as the Megillah.
[ii] Translation from the Yiddish: “Purim is no holiday.”
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