This Dvar Torah (words of Torah) is meant to focus on the comparison between the way we commemorate the dead according to Halacha (Jewish Law), and how Goyim (Non-Jews) show their respect to the departed. Just so there are no misunderstandings while you read this, I am not trying to demean this practice of silence, it is a good way to help the masses reflect upon an important issue or give remembrance. As a rule of thumb in accordance to Halacha, we should stick to our own practices and not assimilate other non-Jewish ideas and rituals, even seemingly innocent ones.
First, let’s look at when this practice was started. In an article published in Times Magazine, "The Moment of Silence", written by Kayla Webley, the author writes, "The idea to observe a nationwide moment of silence is widely believed to have originated with Australian journalist Edward George Honey. ''In May 1919, he wrote a letter to the London Evening News (he was living there at the time) wherein he proposed commemorating the first anniversary of the armistice that brought World War I to an end on November 11, 1918, with a moment of silence. "Five little minutes only," he wrote. "Five silent minutes of national remembrance."
By looking at history, we understand that this practice began less than a hundred years ago, and soon after people adopted this as a way of commemorating great tragedies, departed family members, friends, and spiritual leaders.
_____________________________________________________________________
A moment of silence can help the living reflect and realize their own mortality, then try to make the most of the time that they have left. But what is there to do to benefit that of the dead. Once a soul departs from its physical body the only thing it takes with it are the mitzvot we have done which determines the level of Olam HaBa (afterlife) the person will receive. But the gate of potential is forever closed because the concept of a person gaining mitzvot can only be done while in HaOlam HaZeh (physical world). For a Neshama (soul) to be elevated to new heights once passed on, it must be done by someone else in this world on the deceased's behalf. Hashem and his never-ending kindness gave us a few ways to help elevate a soul's heavenly level. There are two groups of ways that this can be done, a) the Torah teachings in which that person left behind, ie. if he wrote literature on Torah, or had a so or student that was taught Torah. b) Doing a mitzvah for the sake of the dead, i.e. Saying קדש (Kaddish) for them, or giving charity in their memory.
כפר לעמך. דרשו בפסיקתא אלו החיים שמתכפרין בממונם, אשר פדית אלו המתים שמתכפרין בממון החיים. ולמדנו מזה שההקדשות שנוהגין החיים להקדישם בעד המתים, שיש להם תועלת למתים, וכל שכן אם הבן מקדיש בעד אביו שהוא זכות לאביו בהיות אוכל הבן פירותיו, והוא הדין לאומר בשבילו קדיש או שום ברכה בבית הכנסת בצבור, וכמו שאמרו באגדה באותו מעשה של רבי עקיבא, וכדאיתא במסכת כלה.
כפר לעמך, “grant atonement for Your people.” According to Pessikta (and Sifri) on our verse the word כפר refers to the living who can attain atonement by means of their money. The words פדית, “whom You redeemed,” refer to the already dead who will achieve their atonement by charity given by the living (in their name). The verse teaches that the donations made to the Temple treasury by the living on behalf of their dead accomplish something. This is so in an increased measure if the son donates in his father’s name; it is considered a merit for the departed father. The same applies to the recital of Kaddish by the son for his father. The concept is based on the fact that the son “eats” the “fruits” of his father. The same applies to the son acting as reader in the synagogue during his year of mourning. There is a Baraitha in Masechet Kallah Rabbati chapter 2 involving Rabbi Akiva rescuing the soul of a departed from purgatory through the son becoming pious, etc., although the father of that child had been the worst kind of sinner.
הוּא הָיָה אוֹמֵר, לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא:
He used to say: It is not your responsibility to finish the work, but neither are you free to desist from it. If you have learned much Torah, your reward will be much; and the Master of your work is trustworthy to pay you the wage for your activity. And know, the giving of reward to the righteous is in the future to come.
In conclusion, we see that a moment of Torah in memory of a person/people can have a tremendous effect on the departed. While a moment of silence is considered respectable, it only has the possibility of helping the living. On the other hand, a just minute of Torah learning or giving charity in their name will truly have an effect both parties, as was mentioned above by the Rabbeinu Bahya.
I beseech you to keep our own Minhagim (traditions), not only in this context but in all ways of life. (Now I’m not saying if you are attending a High School graduation and a moment a silence is called to start screaming). It’s mainly for your personal use, if you want to help a fallen soldier don’t spend an hour not talking. Just the opposite, be active in Mitzvas and Torah while having that person in mind.
I hope this gave you some food for thought about keeping our traditions alive by not taking on new ones from other religions. Remember that this world is just the journey while HaOlam HaBa is the lofty destination. May we all have packed well for our trips end, because it is a one-way ticket, and if we have forgot something we can only rely on our family and friends to send us what we need.