[Par-reg.w] For Tisha b'AV

[Menachem Leibtag]

This week's TSC shiurim are dedicated in memory of
Lt. Roi Peles - Roi ben Chagit ve'Dor, who fell in battle
last summer in Gaza on 28 Tammuz 5774

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

                For 9 AV & the Three Weeks
           THE FOUR FAST DAYS in Sefer Zecharya

Why do we fast on Tisha B'av?  The primary answer, of course, is to
remember the destruction of the Bet Ha'Mikdash and Yerushalayim.
    Yet, according to the Navi Zecharya, not only Tisha B'av, but all four
of the fast days (in which we remember Yerushalayim) will one day take on
an added dimension.
In the following shiur, we study that prophecy of Zecharya (chapters 7-8),
as it  will help us appreciate an important aspect of Tisha b’Av which is
especially relevant today, no less than it was over two thousand years ago.

INTRODUCTION: HISTORICAL BACKGROUND
The Jewish custom to fast on the 'four fast days' [17 Tamuz, Tisha b'Av,
Tzom Gedalyah, and Asara b'Tevet]  - to remember the destruction of the
Temple, is so ancient that it s original source if found in the Bible, in
the prophecy of Zecharya.
    Zecharya and his contemporary Chagai, were the two prophets who
returned to Israel with the Babylonian Exile, and inspired the building of
the Second Temple. Their time period, better known as "shivat tzion" - the
return to Zion, begins with the famous decree of Cyrus (the first king of
the Persian Empire) - allowing the Jews to return to Jerusalem to rebuild
the Temple, after seventy years of exile (see Ezra 1:1-9).
Unfortunately, that first effort to rebuild the Temple in Jerusalem
(immediately upon their arrival) was thwarted by the complaints of the
local population (see Ezra 3:1-4:5).  It was only some twenty years after
their original return, when permission to build was finally granted by
Darius (the Great), in the second year of his reign.
In that very same year, both Chagai and Zecharya deliver their opening
prophecies, encouraging the people that despite their rather pitiful
predicament there was hope that this new Bet Ha'Mikdash [Temple] would one
day be greater than the first one. [See Chagai chapters 1-2, Zecharya
chapters 1-3.]
During this time period of shivat tzion, many thousands of Jews had indeed
returned to Zion (see Ezra chapter 2), however many thousands more remained
in Bavel [later to be known as the ‘Jews of the Diaspora’].

THE BIG QUESTION
We begin our study with chapter seven of Sefer Zecharya, a prophecy
delivered in the fourth year of Darius (i.e. two years after construction
of the Mikdash began).
    The chapter begins as a delegation of Jews from Bavel comes to
Jerusalem to inquire in regard to a very important 'halachik question'
concerning fasting:
"Ha’evkeh b’chodesh ha’chamishi - Shall we continue to weep in the fifth
month (i.e. Tisha b'Av), do we abstain ourselves as we have been doing all
these years?"
[See Zecharya 7:1-3.]

Their query is quite understandable.  As apparent from their question, the
custom in Bavel had been to fast every year in the fifth month, since time
of destruction of the First Temple. Now, in the fourth year of Darius, as
the construction of the new Temple is almost complete (it was finally
completed in sixth year of Darius/ see Ezra 6:15), they are wondering
whether it remains necessary to fast!
The delegation, sent from Bavel, approaches Zecharya to find the answer.

A BETTER QUESTION, & A BETTER ANSWER
For such a simple and logical question, we should expect a straightforward
'yes or no' answer. Instead, God fields this question with a complex
prophetic answer, spanning two chapters of Sefer Zecharya.  Let's follow
God's response, noting how He answers the people's question with His own
question:
"[And God said to me:] Say to the people...When you fasted and lamented on
the fifth and seventh months [i.e. Tisha b'Av and Tzum Gedalya] during the
last seventy years, have I been fasting?!  And when you eat and drink (not
on a fast day), is it not you who decides to eat or drink?!"  (7:4-6)

Note how God’s rhetorical question implies that Am Yisrael should not be
asking God [or His prophets] concerning the laws of the fast days.  After
all, the fast days are not God's commands, rather they are customs
instituted by the people themselves in order to remember Yerushalayim.
Just as the people decide when and what they eat, they too should decide if
and when they should fast.
However, in case the people are truly interested in God's opinion in regard
to the rebuilding of the Second Temple, Zechayra takes this opportunity to
relay God's primary message -that deals with issues that are much more
fundamental than fasting:
"Pay attention to the very same things which the earlier prophets [had
warned your forefathers] when Jerusalem and its surrounding areas were
populated and tranquil [i.e. during the good years of first Temple
period]...
Execute true justice, deal loyally and compassionately with one another. Do
not defraud a widow, orphan, stranger, or poor man, and do not plot evil
against one another."(7:7-10)

God's answer is very powerful, for in it, He reads ‘between the lines’ of
their original question. If the people are fasting on Tisha B'av, it is not
only to remember what happened to Yerushalayim, but more important, it is
to remember why the Temple was destroyed.
    God takes this opportunity to remind Bnei Yisrael that the first Temple
was destroyed because of their wayward behavior, for they did not follow
the guidance of their prophets. To make sure the new Temple will be
successful, the people must make sure not to repeat those same sins that
caused the first one to be destroyed.
    In a nutshell, God is not interested in people fasting; rather that
they follow His laws properly, especially those of social justice, and not
repeat the sins of their forefathers.
[See Yeshayahu 58:1-10 (not by chance the Haftara for Yom Kippur shacharit)
where Yeshayahu delivers a very similar prophetic message in regard to the
purpose of fast days!]

Implicit from prophecy of Zecharya is the reason why the first Bet
ha'Mikdash was destroyed: God's anger was kindled primarily due to both a
lack of social justice and a lack of fraternity within Am Yisrael (and not
necessarily due to religious impiety).
[See for example Yirmiyahu 7:8-11, 7:21-23, 8:4-9, 9:1-8,22-23 (that's in
the Haftara for Tisha B'av!) A similar theme repeats itself throughout the
Later Prophets.
    The ‘classic answer’ that the first Bet Ha’Mikdash was destroyed due to
the sins of idol worship, murder, and “arayot” etc. is based on the Gemara
in Yoma 9b and the puskim in Melachim II chapter 21 in regard to God’s
original decision ["gzar din"] to destroy the First Temple due to the sins
during the time period of Menashe. However, the people repented from those
sins, especially during the time of Yoshiyahu. [See II Divrei Ha'yamim
chapters 33-36.]
    Nonetheless, God remained intent to bring upon the Temple's destruction
- because the people did not perform total repentance, especially in
relation to issues of social justice - as Yirmiyahu explains so many times
(see 7:1-10, 22:1-5).  Note also the story of Gedalya ben Achikam in
Yirmiyahu chapters 40-43, in regard to "sinat achim" at that time.]

WHAT SHOULD HAVE BEEN THE QUESTION
Zecharya’s prophecy implies that the primary reason for fasting on Tisha
B'av should be to remember why Jerusalem was destroyed. In the prophet's
eyes, it would be meaningless to fast simply to remember what happened.
Instead, God is interested that we remember why those tragic events took
place.
Should a group come to ask for prophetic guidance, Zecharya would rather
hear questions in the like of: 'What should we do assure that God's
redemption will be complete? What does God expect from us?'
Zecharya would rather the people become 'participants' in the process of
redemption, rather than 'spectators'.
With this backdrop, we can better appreciate how Zecharya continues this
prophecy.  First, he reminds the people that even though God had punished
their forefathers with Jerusalem's destruction for not listening (see
7:11-14), now they must recognize that a new opportunity has arisen:
"Thus says the Lord: I am very zealous for Zion... I have returned to
Yerushalayim, for it will be called Ir Ha’emet - the city of emet - truth,
and the mountain of God – Har Ha’kodesh - the mountain of holiness...  (see
8:1-3)

Just as God had gone out of His way to punish Jerusalem, now He is going
out of His way to help rebuild Jerusalem, but on the condition that it
become a city of truth. God can only provide the people with the
opportunity, but it is up to people to make Jerusalem a city of truth!
 [Note how this pasuk implies that God’s return to Jerusalem is dependant
upon Am Yisrael’s ability to make Jerusalem a city of justice – a very
important ‘proviso’.]

A HINT FOR THE DIASPORA
Note, that up until this point, God has not answered the delegation itself.
Instead, He has taken the opportunity to address the entire nation (see
7:5) regarding the ultimate goal of this redemption, i.e. that Jerusalem
become a city characterized by social justice (see 8:1-3), and the hope
that it will soon return to political and economic maturity as well (see
8:4-6).
This is followed by what appears to be a message as well for the Jews in
the Diaspora:
"Thus says the Lord: I will rescue My people from lands of the east and
from the lands of west, and I will bring them home to dwell in Jerusalem.
They shall be My people, and I will be their God, [on the condition of] in
truth and righteousness - b'emet u'b'tzdaka"   (see 8:7-8)

It could be that Zecharya is 'hinting' here to the Diaspora that instead of
worrying about whether or not to fast on Tisha B'av, they should be
considering their own return to Tzion, to help their brethren create a
Jerusalem of emet u'tzdaka, [but this interpretation may be a bit too
'zionistic'].
This hope for the ingathering of all the Exile in Zecharya's prophecy
continues with the hope for a better economy and future prosperity (see
8:9-13).
Finally, after repeating His claim that He is eager to help the redemption
of His people (8:14-15), God summarizes His advice concerning how this
redemption will be achieved:
"These are the things that you must do: Speak truth to one another, emet
u’mishpat shalom shiftu b’shareichem - render true and perfect justice in
your gates. And do not contrive evil against one another, and do not love
perjury, for all these things I hate - declares the Lord"   (8:16-17)

BACK TO THE ORIGINAL QUESTION
Now, after charging the people with His true hopes and expectations from
this generation of shivat tzion, God finally answers the original question
in regard to the future of Tisha B'av and the other fast days for Jerusalem:
"Thus says the Lord: The fast of the fourth month (17th Tamuz), the fast of
the fifth month (Tisha B'av), the fast of the seventh month (Tzum Gedalya),
and the fast of the tenth month (10th of Tevet), shall become for the House
of Judah days of joy and gladness – happy festivals - [on the condition
that] you must love and follow – emet v'shalom - truth and peace. "
 (8:18-19)
[compare emet v'shalom with 7:9, 8:3 & 8:16]

God declares that should Am Yisrael fulfill their destiny and establish a
nation characterized by justice & truth, there will no longer be any reason
to fast. Instead, these fast days will become holidays. [See Further Iyun
section for an explanation why they actually become holidays.].

THE MESSIANIC DREAM
Zecharya finishes his prophecy with an even higher aspiration concerning
the future of the Second Temple:
"Thus says the Lord: A time will still come when the inhabitants of many
lands and great nations will come and gather in Yerushalayim to seek and
find God's favor..."
(see 8:20-23)

Zecharya's concluding words echo the hope of Yeshayahu's famous prophecy
concerning the ultimate goal for the nation of Israel.  [See Isaiah 2:1-4
(& Micha 4:1-5), see also the parallel 'partial quote' at entrance to the
United Nations Bldg.]
The reason for this conclusion is quite simple. Should Am Yisrael truly set
up this ideal society of emet v'shalom, tzedek u'mishpat, then the Bet
Ha'Mikdash can fulfill its ultimate purpose to become a beacon by which all
nations can find the proper path to God. [See also Devarim 4:5-8 and I
Melachim 8:41-43 & 10:1-9!]

ZECHARYA TODAY
Although Zecharya's prophecy to the founding fathers of "bayit sheni" (the
Second Temple) was in response to a question raised some 2500 years ago, it
is no less (and maybe even more) meaningful today, as we are in the midst
of a redemption process whose direction is not clear.
    If there is prophetic message for Tisha B'av today, which can be agreed
upon by every Jew, "chiloni" or "dati"; 'left wing', or 'right wing',
Orthodox, Conservative, or Reform; in Israel or in the Diaspora - it is
that of Zecharya chapters 7-8.
    Furthermore, it is a prophecy that recognizes the realities of a 'less
than perfect' redemption process, yet shows the first step in the path to
achieve its highest goals.
    Hopefully, this prophecy of Zecharya can help unite Am Yisrael today,
and set us in the proper direction to make us worthy enough so that next
year we can celebrate Tisha b'Av as a 'holiday'.

"tzom kal",
menachem

[Note: this topic continues with questions for the Haftara (below).]
==========================
FOR FURTHER IYUN

A. Regarding why the fast days will one day become holidays, Rav Yaakov
Meidan, (in a shiur on 10 b'Tevet many years ago), suggested that each fast
day actually contains a potential holiday:
* 17th of Tamuz
Had Bnei Yisrael not sinned at "chet ha'egel", then on the 17th of Tamuz,
Bnei Yisrael would have received the luchot and the rest of the Torah! In
potential, this could have been a holiday similar to Simchat Torah.
*  9th Av
Had Bnei Yisrael not sinned at "chet ha'meraglim", then on the day after
the meraglim returned - the 9th of Av - Bnei Yisrael would have begun their
conquest of Eretz Canaan. In potential, this could have been a holiday
similar to Yom Atzmaut!
 *  Tzum Gedalya
>From the account in Yirmiyahu chapter 41, it seems that Gedalya was
assassinated on Rosh Ha'shana. We fast on 3 Tishrei because we can't fast
on Yom Tov. Rosh Ha'shana already is a holiday, when we 'celebrate' God's
Creation of the world.
*  10 Tevet
.
========================


   For TISHA B’AV / HAFTARA – Questions for self study

The following questions focus on the Haftara that we read on Tisha B'av
morning from Sefer Yirmiyahu 8:13-9:23.

'KNOWING' GOD
1.  You are probably familiar with the concluding psukim of the Haftara for
Tisha b'Av from Yirmiyahu 9:22-23:
"Let not the wise man glory in his wisdom
Let not the strong man glory in his strength
Let not the rich man glory in his wealth -
But - only in this should one glory: Haskel v'ya'doah oti - he should use
his wisdom to know me!
For I the Lord act with chessed, mishpat, and tzedaka
[kindness, justice, and charity (or equity)], for it is
these traits that I desire - says the Lord.
    (see 9:22-23)

    Based on these psukim alone, what is the connection between knowing God
and these three traits? Is God 'boasting' about His own traits? What is the
difference between haskel and ya'doah?

2. Where is the first time that we find the Hebrew root [shoresh] of
"yud.daled.ayin" in Chumash. [If (or when) you give up, try Breishit 2:10,
3:5-6 (note "haskel" as well) and especially 4:1.]
How does each use of this verb relate to a relationship, and the intensity
of that relationship?
How would this background help explain why Yirmiyahu suggests that there is
a mitzvah to know God (see 9:23)?

3. Review Breishit 18:17-24. Recall how this story relates to the birth of
Yitzchak and the destruction of Sdom and Amora.
Pay special attention to 18:19. What does the phrase "ki yi'daativ
l'maan..." imply? How does this relate to the mention of tzedaka and
mishpat later on in this pasuk?
    [How does it relate to the word "ayda'ah" in 18:21?]
    Does this pasuk discuss a 'relationship' between God and Avraham Avinu
(and his offspring)? If so, what is the nature of that relationship?
    In your opinion, how does this pasuk relate to Yirmiyahu 9:22-23? Does
this pasuk in Yirmiyahu relate in any way to the prophecy of the
destruction of a city? Does the pasuk in Breishit have anything to do with
the destruction of a city?
[Note Yirmiyahu 9:10/ 8:4-12, as well as 8:13-23.]

4. Review Yeshayahu chapter 1 (last week's Haftara).
Note the use of the word "yadah" in 1:2-3.
Does this chapter speak of destruction?
Does this chapter compare Am Yisrael to Sdom and Amora? [Note 1:9-10.]
Does this chapter speak of tzedek & mishpat? [Note 1:16-27!]

5.  In what manner is Sdom 'antithetical' to Yerushalayim? Relate to the
story of Avraham and Lot in Breishit chapter 13! Note as well Avraham's
attitude towards the King of Sdom in chapter 14!
See Yechezkel 16:46-50. According to these psukim, what was the primary sin
of Sdom? How does this relate to the above questions?

6.  Return now to the Haftara of Tisha B'av, and read 9:1-8. How does this
relate to the above questions? How does this relate to Yirmiyahu's
concluding statement in 9:22-23?
Note especially 9:5 and the use of the word "daat"!
Relate this to questions #1 and #2 above!
Relate as well to Yirmiyahu 8:4-12.

7.  To see how this theme continues in Yirmiyahu, see also 21:11, 22:1-5,
22:13-17 - especially 22:15-16 and its definition of what it means to 'know
God'!
See also 23:5-6, noting again the verb "haskel".
See also 23:14-15, noting again Sdom & Amora.

8. Finally, note a very similar theme in the famous "mashal ha'kerem" of
Yeshayahu in 5:1-10, note the citing of the lack of "tzedek & mishpat" as
the reason for destruction.
Based on our study of Sefer Breishit in regard to the reason why God chose
Avraham Avinu to become His special nation, and based on Devarim 4:5-8 (in
Parshat ha'shavua), why do you think that it is specifically this sin that
leads to God's decision to destroy the Mikdash and send Am Yisrael into
Exile?

9.  In regard to 'knowing' God, see also Micha 6:8 (and 2:1-2).
Then see Hoshea 6:1-6. Note "daat Hashem" and "chessed".
[You can also try Amos 4:1-11, noting 4:1 and 4:11.]
[Note also how God's anger with "korbanot" is prominent in all of the above
prophecies, and how they all relate to "churban".]

10. With this background, review our shiur on Zecharya chapter 7 thru 8,
noting how it reflects a similar theme (but on the 'redemption' side).
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