What is Sinat Chinam?

"Hatred" by Ben Slow, photographed by MsSaraKelly

Sinat chinam (see-NAHT hee-NAHM) is  usually translated “baseless hatred.” It has also been translated as “useless hatred.” We practice sinat chinom when we hate another person or group of persons without having a good reason.

The sages teach us that the Second Temple was destroyed on account of sinat chinam. Jews quarreled fiercely and allowed those quarrels to escalate to mistreatment of one another. They forgot to look for the image of God in one another.

Hatred can be subtle. We hate when we can no longer see the other person as having the spark of the Divine within them, as human as ourselves. We tend to say, “I don’t hate anyone” because we know it is an ugly thing, but the proof of hate is not in our perceived emotions but in our behavior. Do we speak ill of a group of people we do not actually know? Do we deny others basic courtesy or rights? Do we ignore them, failing to give them the courtesy of our attention? Do we fail to speak up when others mistreat them?

Racism is a form of sinat chinam. Antisemitism is another. Political and religious disagreement can escalate into sinat chinam if we allow it.

As we begin the solemn day of remembrance of Tisha B’Av, let us search our hearts for sinat chinam, and cleanse ourselves of it with acts of love and compassion for those from whom we differ. Then perhaps we can begin to build a better world, healed and whole.

(Image: “Hatred” by Ben Slow, photographed by MsSaraKelly, used under a Creative Commons license.)

The Mitzvah of Rebuke

"Hatred" by Ben Slow, photographed by MsSaraKelly
“Hatred” by Ben Slow, photographed by MsSaraKelly

If someone is misbehaving, it is a mitzvah (a commandment) to rebuke them. We get this from the Holiness Code in Leviticus:

.לֹא-תִשְׂנָא אֶת-אָחִיךָ, בִּלְבָבֶךָ; הוֹכֵחַ תּוֹכִיחַ אֶת-עֲמִיתֶךָ, וְלֹא-תִשָּׂא עָלָיו חֵטְא

You shall not hate your brother in your heart, and you will surely rebuke him, and you will not bear a sin because of him.  (Leviticus 19:17)

There are three parts to the commandment: (1) don’t hate other people (2) definitely tell them if they are doing wrong and (3) don’t bring sin upon yourself in the process.

We Jews excel at part (2) of that commandment. We love to tell other people when we think they are in error. However, lately we in the Diaspora been doing a lousy job of (1) and (3).

For the past three weeks on various social media, Diaspora Jews have melted down into a frenzy of rebuke. Pro-Israel, anti-Israel, anti-Israel but anti-Hamas, pro-Palestinian but anti-Hamas, seeking one state, seeking two states, words flying like shrapnel. The name-calling is out of hand, with Jews hurling words like “Nazi” and “traitor” at one another. In some cases, these are educated Jews, too: people who should know how to conduct an argument for the sake of heaven. Our tone has too often grown hateful. If we do not yet actually hate other Jews, we are paving the way there with these words that dehumanize the other. 

And then there is the matter of “don’t bear a sin because of him.” Rebuking another person in public, causing them shame (or hoping to shame them) is a sin. In Bava Metzia 58b, the rabbis liken public shaming to murder. Immediately after that passage, they tell the story of Akhnai’s Oven, in which the rabbis cause Rabbi Eliezer shame, with tragic results.

Talking about others is lashon haraevil speech, another sin. It is not simply gossip (rechilut) or spreading lies, but also speech that damages another’s reputation. Saying about another person, “She is a traitor to the Jewish people” or “He is a bloodthirsty murderer” when your talk about it does not have an important purpose (to save a life, for instance) is lashon hara. One may say, “well, that’s my opinion” but the point is, we are forbidden to spread around opinions like that. If you have a problem with a person, talk to him directly and privately.

With the backdrop of the dreadful situation in Israel and Gaza, emotions run high. However, we can and must control our tongues and our keyboards. Hateful speech does not help Israel, and it does not help the innocent victims of violence. Statement of the facts, pointing to sources, giving tzedakah: those things can help. Organizing peaceful demonstrations can help. Letters, emails and phone calls to powerful people can help. And yes, some situations may call for proper rebuke: rebuke that happens quietly, without name-calling, that asks for specific changes in behavior.

This week, when we observe Tisha B’Av and remember the great disasters in our history, our teachers will remind us that the Temple was lost because of sinat chinam, senseless hatred.  

My brothers and sisters, we in the Diaspora cannot afford to scream at one another on Twitter and facebook. We cannot afford to hurl hateful speech at one another. We have seen in the past what comes of this behavior. 

Our Israeli cousins are running for shelters, IDF soldiers are dying and wounded, and civilians are dying in Gaza (never mind for a moment whose fault, people are dying.) Around the world, we are seeing a resurgence of anti-Semitism that smells sickeningly like the 1930’s in Europe. Mobs are marching in Europe, chanting “Death to the Jews.” Jews were beaten in the street in Canada. Canada! 

Now is a time for purposeful action and purposeful speech. There is indeed much that must be done. It can be done without name-calling and without public screaming matches. No matter what your opinion, those are wastes of valuable time and energy, and they carry the seeds of tragedy.

Ribbono shel olam, You who know our inmost hearts, help us to act and to speak with holy purpose.