[Par-reg] for TISHA b'AV

[Menachem Leibtag]

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        THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
    Shiurim in Chumash & Navi by Menachem Leibtag
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                 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
This one is bit more complicated, and requires an entire shiur to
explain why. Iy"h, next year before 10 Tevet.
 
B. In our shiur on Megillat Esther, we mentioned how several passages
in Megillat Esther may have based on the prophecies of Zecharya. With
the above shiur as a background, it should be easier to appreciate
those points in that shiur, especially in regard to the minhagim that
Mordechi instituted to celebrate Purim. 
.
========================
 

   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). 
 
    b'hatzlacha,
    menachem 
 
 
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