The economic support that the State can grant to Holocaust survivors does not support them on the interpersonal level. The State cannot fill this role – the community around them must. We must alleviate their departure from this world as much as possible. First published on ICE website.
A holy responsibility of the State of Israel towards Holocaust survivors is to give them everything they need in order to live the rest of their lives in comfort, as part of the rehabilitation of body and soul for all the terrors they experienced. In 2007, they even passed as special law – “the Benefits for Holocaust Survivors Law” – where there is a description of our commitments to them, our solidarity, and the desire to do what we can in order to better their lives. Since then, there have been a variety of changes to the law, and even though the case is still far from being fitting and fair – it has a lot of positive steps forward.
The economic support and other conditions that the State can grant to Holocaust survivors does not support them on the interpersonal level. The State cannot fill this role – the community around them must. In the wake of the COVID-19 pandemic and additional events we have learned well the heavy price of loneliness, anxiety and worrying, and the need to speak, to listen, to pay attention, to have sensitivity, and to act compassionately. The last half year has not improved these sensations.
The events of Simchat Torah were very similar to a Pogrom, and the acts of these perpetrators were very similar to the acts of the nazis and their helpers. The deep feeling of “never again”, and the State of Israel being a safe refuge has begun to crack, and painful memories creep through these cracks. Granted, through supreme acts of heroism and the help of Heaven we are in a different place, and there is no broad basis to compare Treblinka and the Gaza Envelope, however an earthquake has struck, and its damage is with us. This reality requires us to broaden the sphere of sensitivity for those injured in this horrific war that we are in, and together with them the hostages and victims, families of those who have killed or have been uprooted, to include those whose memories of the past are reawakening in the world.
Holocaust survivors naturally are departing this world. We must also be with them here, and ensure that their passing will be as comfortable as possible. Until a certain stage in life – we view each minute as having significance, and we do not stop attempting to rehabilitate. Even the life of elderly people are very precious to us, and the sensitivity to pikuach nefesh is also directed at them. At a certain stage it is proper to move to palliative care. The primary aspect of this therapy is placing quality of life at the forefront of the priorities and making decisions in light of this principle. It is important to emphasize that palliative care does not involve giving up on the person. Quite the opposite, oftentimes it improves the medical condition of the patients. The essential principle in this treatment is placing the center of attention on pain management, fulfilling final wishes, ensuring that no painful procedure will be done with no chance of recovery, and an encompassing, comforting approach.
Halacha is very sensitive to both sides of the coin. On the one hand, there is a total prohibition to actively shorten life, and despite there not being an explicit source for this – there is an obligation to be healed as much as possible. On the other hand, the halachic authorities of past generations taught that from the moment that a person’s death would be more favorable than life, when their suffering grows and their recovery is no longer possible – it is permissible to request that treatment be ceased, and if he is unable to express his wishes – it is permissible for those around him to assume that he wants improvement and not pain.
It is very difficult to determine the boundary between the two stages, and therefore it is very much recommended to consult with those who engage in the issue, however the awareness and protection for human dignity and his wishes is an integral part of our commitments to each person, primarily for holocaust survivors that are not able to express their wishes anymore.
The task is slowly being transferred to the second and third generations. The living testimonies firsthand leave room for memories in the living rooms of those who lived in the shadow of Holocaust survivors, and the great pain that has been passed on from generation to generation. Our approach to Holocaust survivors is a primary basis for the possibility of fulfilling this mission.
