[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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