Posted on May 28, 2025
I grew up believing that unfortunate events had to be whispered, especially in the presence of my grandparents. I could never understand why, mid-sentence, their voices would suddenly lower. “She had a car accident.” “He was diagnosed with cancer.” “They are getting divorced.” It felt like an unspoken rule: misfortunes simply could not be voiced aloud. When I went to college, I was taken aback to hear these words and phrases spoken openly for the first time. Was this merely a Cleveland custom? A quirk of grandparents? Or perhaps a Jewish tradition? I still find myself uncertain.
Upon investigation, I discovered a potential Biblical precedent for this unusual practice. This week’s Torah portion, Behar-Bechukotai, is a double portion that leads us to the concluding chapters of the Book of Leviticus. It also includes the longest and most comprehensive set of curses found in the Bible. In vivid detail, the text plainly articulates the consequences for those who fail to adhere to God’s mitzvot: “I will bring upon you misery—consumption and fever, causing your eyes to waste away and your body to weaken; you will sow your seed in vain, for your enemies will consume it. I will turn My face against you: you will be defeated by your enemies, and your adversaries will overpower you. You will flee even when no one pursues you…” (Leviticus 26:16-17), among other admonitions.
The Torah offers a comprehensive account of punishments and curses, leading to the custom of reading this extensive section swiftly and in a subdued tone, as if to lessen their impact. While this week’s Torah portion also contains blessings, the curses far outnumber them, with a striking ratio of 3 to 1. The message is clear: the destiny of the Children of Israel depends on their actions and conduct. Strict justice prevails, promising prosperity to those who follow the rules and imposing consequences on those who deviate from the righteous path. God expresses this principle in simple terms of cause and effect – if you do good, I will reward you; if you do evil, I will punish you. It appears fair and just.
What should we do when our lived experiences contradict the rigid application of justice reflected in this week’s blessings and curses? Why do virtuous individuals endure suffering while those of lesser character appear to thrive? How can we reconcile our beliefs and actions when our misfortunes outnumber our fortunes? What steps can we take when we lose faith in the divine power and justice of the universe, feeling abandoned or even persecuted without any rational explanation?
The tragic murder of two young individuals in Washington, DC, on Wednesday evening raises profound questions about the justice reflected in this week’s Torah portion. Sarah Lynn Milgram and Yaron Lischinsky were a Jewish couple, dedicated employees of the Israeli embassy in Washington, on the verge of an engagement in Jerusalem. These two bright, sensitive, and ambitious young people had their entire futures ahead of them, and they could easily have been our children or grandchildren. It is a cruel irony that the assailant shouted “Free Palestine, Free Palestine” at an American Jewish Committee event, which aimed to foster collaboration among various organizations and sponsors to provide humanitarian relief to suffering Palestinians in Gaza. Who can truly measure the value of their lives, cut short in their prime? Who can predict the legacy they might have created through their research and activism, the families they might have raised in the years to come, or the humanitarian efforts they could have championed for peace in the Middle East?
Where is justice? Where is God?
I do not possess the answers to these enduring questions—questions posed throughout the millennia. These inquiries lie at the core of all religions, guiding us in our quest to comprehend the problem of evil and to find meaning in our earthly existence. What I do know is that we can no longer discuss these tragedies in hushed tones. The rampant antisemitism we are witnessing cannot be ignored or silenced.
In an article in The Times of Israel, writer Lilia Gaufberg states: “Hate shattered everything [last night]… [But] hate has never — and will never — liberate anyone. It only destroys.”
It is time for us to raise our voices. Boldly. Loudly. As Elie Wiesel, zichrono livracha, once said: “It is time for rage. There is no place for indifference.” We can no longer accept the status quo; ironically, these murders occurred in a space and among individuals striving to end extremism and foster new beginnings for understanding and peace. We must not remain silent about the alarming rise of antisemitism in recent years. In America, we have observed a troubling normalization of antisemitic rhetoric across political, cultural, and digital realms. What was once relegated to the fringes, whispered in code among the haters, has now entered mainstream discourse. The language of online radicalization is often mistaken for the language of activism, yet they are not the same.
The signs are unmistakably before us. Dr. Omar Mohammed, a historian from Mosul and the head of the Antisemitism Research Initiative within the Program on Extremism at George Washington University, observes, “Violent incidents seldom occur without prior warning. Although this attack transpired without an explicit alert, the indicators were evident. Law enforcement and intelligence agencies have recognized the escalating threat posed by lone actors motivated by ideological grievances, particularly those deeply engaged in online radical ecosystems. However, our response mechanisms have not evolved in tandem with radicalization’s rapid pace and nature.”
This moment demands more than mere condemnation. We should no longer be taken aback when we awaken to such news. It is imperative that we actively combat the toxic blend of extremism and antisemitism that we are currently witnessing—the insidious rise of harmful individuals and actions that make us hesitate before attending Jewish events in our American communities. We must identify and denounce antisemitism and extremism, as this hatred is evolving before our eyes from mere words to tangible deeds. This is not an exercise of First Amendment Free Speech; it is terrorism. As Rabbi Josh Weinberg, ARZA’s Executive Director, articulates: “While we must safeguard free speech, we must also remain vigilant against the vitriol and incitement that accompany slogans like Globalize the Intifada! and From the River to the Sea! These have led to bloodshed.” We need to be more attentive, organized, and raise our voices.
The demands have evolved. We have a responsibility to combat extremism alongside antisemitism, and we must raise our voices to ensure that our legal, communal, and organizational frameworks adapt to enable us to anticipate and respond effectively to hate crimes and antisemitism. It is no longer adequate to merely hire security for our facilities and address antisemitic incidents individually; instead, the antisemitism we have witnessed in recent years necessitates that we use our powerful, collective voices to eliminate this form of unwarranted hatred directed at Jews, which, while familiar, has manifested in new forms and expressions.
Tonight marks the arrival of Shabbat, a time when we can pause to reflect on the pain of this week and our shared grief for two dedicated idealists. Shabbat’s moment of rest and renewal is essential as we navigate the future together, striving to create the world we envision. Just as the joy of Shabbat emerges after a week of hard work, we must also acknowledge the bitter curses, threats, and punishments we have faced. Yet, within this struggle lies a call for blessings and a source of consolation. True consolation does not come in hushed tones or from a specific blessing that counters this week’s hardships; rather, it arises from the understanding that our outspoken and audible efforts hold significance on a grand, cosmic scale. Our intentions, actions, and words matter and contribute meaningfully to the world around us. The ultimate fulfillment of the Torah is encapsulated in Leviticus 26:46, where it states, “These are the laws, rules, the Torah that God established with us.” Through our partnership with God and our collaboration as a community, we can effect positive change in the world, which is a profound blessing for our future.