[Par-reg] For Tisha b'Av
Menachem Leibtag
tsc at bezeqint.net
Wed Aug 6 13:15:28 EDT 2008
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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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