No Cleats on Shabbos

 

The Gemara (Shabbos 60a) shares a story explaining why we may not wear shoes with cleats on Shabbos (there are actually three different stories recorded in the Gemara, what follows is a composite of all three. Please see the original source to appreciate the nuances and distinctions between the different stories.)

A group of people were hiding in a cave or a house so that they could observe Shabbos without fear of Roman persecution. From outside their hideout they heard the sound of cleated shoes which were often worn by Roman soldiers and, fearing that they were about to be attacked, they rushed out of their hideout. More were killed by people pushing each other on the way out than were killed by their enemies. In response the Sages decreed that cleated shoes should not be worn on Shabbos.

Notice that they didn't use this incident as a pretext to rail against long sheitels or the playing of Baker Street to introduce a newly married couple. They didn't even legislate how many people should hide together in one hideout or how big hideout doors should be. They just said not to wear cleated shoes on Shabbos. Why?

I believe, and I have written about this, sadly, numerous times in the past, that understanding how to respond spiritually to a calamity is a very individual response. Each person needs to take time and engage in introspection to see how the calamity affects him and inspires him on a personal level. What is he inspired to do? What does he feel he should change in his own life in response to events? (And never to resort to blaming others or the victims of the tragedy as those spiritually responsible. That is never a productive venture.)

As a result Chazal did not see fit to tell us how to change after this incident. They didn't identify the spiritual cause of the calamity, nor did they legislate practical steps to prevent a recurrence. Each individual was left to find his or her own spiritual remedy, let those responsible for arranging hideouts learn from this and make sure no one was trampled again; we don't need to legislate how. What they were concerned about was that the incident not be forgotten. They wanted to make sure that every Shabbos as people were putting on their shoes they would set aside their cleated shoes, put on something else, and thereby remember the deaths of those hiding from the Romans and use the story for introspection and inspiration again.

And so, I tell myself, the first task is to make sure that I don't forget this story. It is too easy as time passes, as other difficult incidents occur, to remember each one and how we felt. But my first task is to do something to ensure that I don't forget. 

But what sort of inspiration do I feel?

I think of two incidents that followed the trampling. First, the Arab villagers who rushed out to provide food and drink to people leaving Meron. Second, the hundreds of Chilonim who lined up on Friday to donate blood for those injured in Meron.

In the Charedi world we have a tendency to look askance upon those who are not perceived to be part of that world. It is well documented elsewhere how Arabs and other Gentiles are frequently dehumanized in the stories taught in Chadarim. There is much denigration of those deemed to be Chilonim or otherwise less frum. These are attitudes that are antithetical to many Torah teachings and to the message of Sefiras HaOmer. We should look at those who didn't focus on what distinguishes us from them and rather focused on what unites us. We, I, need to emulate their behavior in attitude and action.

That is my inspiration today. Tomorrow I may be inspired differently. But let's make sure we don't forget and we don't stop thinking. Let us hope that those close to the deceased find comfort and those who are injured heal. And that all those present are able to find healing from the trauma of the event.