MEDINA & HALACHA BY RABBI SHIMSHON HAKOHEN NADEL Mara D'atra, Kehilat Zichron Yosef, Har Nof OU Israel Faculty
Is the Siren ‘Jewish’?
to recite Psalms, while others defiantly make noise during those brief moments of reflection, intentionally disrupting this sacred space in time.
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But upon careful examination, the prohibition of ‘imitating the gentiles’ applies only to practices that have their root in idolatry. A practice observed by gentiles that has a rational, reasonable explanation is permissible (See Rema, Yoreh De’ah 178:1).
ach year on Yom HaShoah and Yom HaZikaron a siren is sounded, bringing all traffic — and all life — to a screeching halt. The entire State of Israel pauses for a few fleeting moments to remember those who lost their lives in the Holocaust, those who made the ultimate sacrifice defending our land, and those murdered by acts of terror. And each year, some question if sounding a siren, or taking a moment of silence, is a ‘Jewish practice.’ Citing the verse, “And do not follow their traditions” (Vayikra 18:3), they suggest that this ‘modern innovation’ violates the Biblical prohibition of ‘imitating the gentiles,’ and has no place in Judaism. Some will instead use the opportunity
Aharon finds solace in his silence, and is even praised for the way he responds Many conveniently forget that Judaism itself does indeed have a ‘siren.’ The Shofar we blast on Rosh HaShanah, along with silver trumpets, were also sounded when the Jewish Nation went off to war, as well as in times of great distress (See Rambam, Hil. Ta’aniyot 1:1,4). The primitive, primal scream of the Shofar and trumpets cause the Jewish Nation to stop dead in their tracks and turn inwards in repentance and prayer, silencing them. A moment of silence too is no modern innovation. Silence is an integral part of the process of grief and mourning in
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