Close To Torah

by Rabbi Binyomin Radner

The night of Tisha B’av was enacted to be a night of crying. After the meraglim returned from the land of Israel and spoke evil about the land, the Pasuk states, “The nation cried that night.” That night was Tisha B’av.

Consequently, the night of Tisha B’av was designated to be a night of crying, as the Gemara, Taanis 29a tells that G-d responded.  “They cried for no reason, therefore I will turn this into a night of crying for all future generations.”

The Gemara, Yoma 9b says that the second Temple was destroyed on Tisha B’av because of baseless hatred (sinas chinam).  The basic understanding of baseless hatred is unwarranted hatred that people felt towards their fellow Jews.    The Maharsha there references the story of Kamtza and Bar Kamtza as an example of baseless hatred that caused the destruction of the Temple.

The Chofetz Chaim, in his introduction to the Sefer Shemiras Halashon, adds that although the Gemara faults baseless hatred amongst the people for the Churban, the catalyst for it was actually the lashon hora in addition to baseless hatred.  If not for lashon hora, the most natural outgrowth of sinas chinam, the Churban would not have had to come about.

The Gemara, Sotah 35 relates that because the meraglim spoke lashon hora, therefore they were killed after contracting a horrible disease, Askara, a disease which affects primarily the throat, midah keneged midah for lashon hora spoken with the mouth. Askara, a disease associated with diphtheria, is said to be the worst of all the world’s 903 possible deaths.

Moreover, the Chasam Sofer, Parshas Shelach, d.h. Amru Chazal traces the roots of the lashon hora of the meraglim as follows:

Chazal say, “Al ma avda haaretz? Al shelo birchu baTorah techila.” – “Why was Eretz

Yisroel destroyed?  Because they did not say birchas haTorah before they learned.”  Although generally one does not make a bracha on a mitzvah unless he intends to complete doing the mitzvah afterwards, and one’s learning is not complete until he puts it into action, still a bracha is made before he learns. This is because it is inevitable that one will sin with avak lashon hora, if not outright loshon hora, at some point during the day. Therefore, one makes a bracha before learning as a birchas hodaah, a token of gratitude to Hashem for giving us the Torah which is our only antidote against the evil inclination to speak lashon hora.

So, according to the Chasam Sofer, birchas haTorah is not a birchas hamitzvah rather a birchas hodaah. Had they appreciated that the Torah is the only antidote to lashon hora and had they recited birchas hatorah, they would not have spoken evil about the land, Tisha B’av would not have been designated as a day of tears, and the land would not have been destroyed. It was because they did not believe that the Torah was an antidote to lashon hora that they did ultimately fall prey to the yetzer hora of lashon hora and spoke evil about the land. Furthermore, Chazal say that lashon hora kills three people: the one who speaks it, the one who hears it, and the one about whom it is spoken. This is exactly what transpired in the incident with the meraglim. The meraglim who spoke it got killed, the people who heard it were killed throughout the ensuing forty years in the desert, and the land of Israel about which it was spoken was destroyed as the Pasuk says in Parshas Nitzavim, 29:22 , “Gafris vamelach seraifa kol artza”. “Ash and salt will burn the land.”

However, the Maharsha, Taanis 29a identifies the baseless hatred differently:

The baseless hatred under discussion was hatred that the people had towards G-d Almighty, c’v.  When Moshe Rabeinu was giving rebuke to the Jewish people in Parshas Devarim, we are informed that the people had complained, “Since G-d hated us, therefore He took us out of Egypt to kill us in the desert.”

When the meraglim gave their negative report about the land of Israel, some of the people scornfully claimed that it was because G-d hated them that He took them out of Egypt in order to kill them in the desert. Since in general, one naturally assumes that the feelings that he has towards his neighbor are the same feelings that his neighbor has towards him. Since they felt hatred towards G-d Almighty, and they complained that G-d had hatred for them, as well. Moshe then rebuked them saying that it was certainly out of love that G-d took them out of Egypt and that their  hatred was indeed baseless.

The Maharsha explains that this baseless hatred is alluded to in the terminology of “crying for no reason.” Since they had hatred without any basis, they cried with no basis.

Chazal in many places tell of the tremendous effect that tears can have, both positively and negatively:

The Gemara, Bava Metzia 59a tells that one should always be careful to refrain from talking to his wife in a manner that will cause her pain, for since she is more prone to tears the punishment for causing her to shed tears is swift in coming.

The Gemara explains, “From the day the Temple was destroyed, the gates of prayers were locked, but the gates of tears were never locked.”

The flow of the Gemara seems quite clear that tears constitute a double-edged sword. On the one hand, one causing someone else pain to the point of bringing him/her to tears can have quite a detrimental and negative effect, invoking the midas hadin against the perpetrator.  On the other hand, one who sheds tears while praying can invoke the midas harachamim much more so than with just prayer alone.

In fact, the Maharam Shif there remarks, that he is somewhat puzzled by why we say in Selichos,  “Machnisei dimah hachnisu dimoseinu.”  “Angels of tears bring in our tears.”  After all, tears are so powerful and are granted immediate access to Heaven, why should we need to ask the Angels to bring our tears into G-d?!

The power that tears can have is further illustrated in the Gemara, Kesubos 62b which relates the incident in which Rav Rechumei would learn in the  Yeshiva of Rava the whole year and would leave to  visit home once a year on Erev Yom Kippur.  One year, he became so involved in his learning that he delayed in coming home.  His wife was anxiously awaiting his once-yearly visit and when he did not arrive at the expected time, she shed one tear. As a result, the attic in which Rav Rechumei was sitting at the time, collapsed and Rav Rechumei died instantly.

Now, surely Rav Rechumei’s wife did not want him to die and was certainly much more hurt by her husband being taken away from her altogether, than by his just coming home later than the usual.

Nevertheless, R’ Chaim Shmulevitz, Sichos Mussar: Maamar Zechiras Miriam explains, such is the power of tears. When one causes another person pain to the point of tears, it is likened to a fire which burns on contact, regardless of what the intent was. Just as a fire burns on contact, whether it was started intentionally or not, so too causing another person pain to the point of tears can invoke an immediate and harsh response from Heaven, even if done unintentionally, Rachmana litzlan.

Additionally, we find that as soon as Bas-yah heard Moshe crying as a baby in the Nile River, she was immediately filled with compassion and came to his aid. The Pasuk, Parshas Shemos, 2:6, says “Vehinei naar boche vatachmol olav.”  “Behold the child was crying, and she had pity on him.”

The Zohar remarks that this terminology alludes to this concept that crying is very powerful and can achieve results much more effectively than prayer without tears.  Based on this the Ari, z”l advised that one should do his utmost to shed tears during the closing prayer of  Neilah on Yom Kippur, since tears are so very powerful and G-d will certainly not  ignore them.

The Yalkut Me’am Loez, Toldos 27:38 quotes from the Zohar that in the merit of the tears that Eisav cried while he was asking Yitzchok Avinu for a bracha, the Jewish nation has been under Eisav’s rule for so long.  And they will remain under his control until they do repentance, likewise, with tears invoking G-d’s compassion.

Not only that, but the Medrash, Tehilim ‘137 says that when Yirmiyahu  was being separated from the Jewish nation right after the Churban, they began crying that they wanted him to stay with them. Yirmiyahu responded that if they would have cried even one time prior to the Churban, back when he was imploring them to do teshuva, they would not have gone into exile.  Such is the power of crying.

We see from Leah, as well, the power of davening with tears. The Pasuk says “The eyes of Leah were weak from crying.”  And Rashi explains that this was so because Rochel was originally supposed to marry Yaakov and Leah was supposed to marry Eisav.

The Gemara, Bava Basra 123a relates that we see from here how powerfully effective prayer with tears can be. Through crying, Leah altered the gezaira of bas ploni leploni, i.e. who she was to marry. Not only that, but she married Yaakov even before his original bas zivug, Rochel, did. Not only that, but Rochel’s son Yosef was really supposed to be the firstborn of Yaakov.  Instead, Leah bore Reuven first, making her son the firstborn of Yaakov, as well as the first shevet, a direct result of the power of prayer accompanied by tears.

The Gemara, Bava Basra 60b relates, “Kol hamisabel al Yerusholayim zoche vi’roeh besimchasa”.

“Anyone who mourns over Yerusholayim becomes worthy and sees it in its happiness.”

The obvious question raised by many of the commentators is why does it say zoche vi’roeh, which is in the present tense?

Shouldn’t it say yizkeh viyireh which denotes the future? Shouldn’t the proper terminology be that anyone who mourns over Yerusholayim will eventually be worthy to see its resurrection when that happens?

The Sefer Kehilas Yitzchok Al HaTorah: Parshas Devarim offers an answer to this question in the name of Reb Chaim of Volozin:

We know from the Gemara, Pesachim 54b that when one suffers the loss of a loved one, the pain of the loss is eventually forgotten and he moves on. This is a great kindness from      the Almighty for otherwise, people would not be able to function if they would always have the vivid and painful memory of losing a loved one distinctly on their minds.

Rashi, Parshas Vayeishev 37:35 d.h. Vayimoain Lehisnacheim cites the Medrash that this pain is present only for a loved one who has actually passed on. But for a loved one who is only thought to be dead but is actually still alive, is not forgotten. This is why Yaakov Avinu could not be comforted over Yosef since Yosef was actually alive and only thought to be dead.

Accordingly, one who mourns over Yerusholayim demonstrates that for him Yerusholayim is still alive, similar to Yosef who was not dead but just temporarily missing. Hence, one who mourns over Yerusholayim sees immediately that Yerusholayim is not dead, and experiences the joy of realizing that Yerusholayim is still alive. It follows, then, that the pain of the Churban is still alive today and has not been forgotten, because Yerusholayim is still alive. This alone serves as a source of comfort to those who mourn over Yerusholayim.  The Gemara teaches us this idea by putting this passage in the present tense of zocheh veroeh.

The Aruch Hashulchan, Hilchos Tisha B’av 554:22 was apparently bothered by the discrepancy in grammar, as well, and records this phrase in the future tense as, “Kol hamisabel al Yirusholayim yizkeh viyireh veyismach bebinyan Yerusholayim.”

We also find this concept discussed in the Rema, Sefer Toras Ha’ola cited in the Tallelei Oros on Megilas Eicha, Page 47 as well where the following episode is recorded:

It once occurred that Plato, the great philosopher, came to Yerusholayim together with Nevuchadnetzar after the Churban. They entered the Temple Mount and found Yirmiyahu Hanavi weeping bitterly.

Plato addressed Yirmiyahu, questioning his weeping on two counts: a) You, the wise one among your people, why do you cry over the destruction of mere wood and stones; b) the destruction has already happened and is in the past. It is not befitting for a wise man to cry over the past; what’s done is done!

Yirmiyahu responded to Plato as follows: “As a philosopher, you must have many questions in the field of philosophy that remain unanswered.” Plato agreed that he, in fact, had many questions that were unanswered and doubted that anyone in the world could answer them. Yirmiyahu then told him to go ahead and ask him his questions in philosophy and that Yirmiyahu would clarify them. Plato then posed his questions. Yirmiyahu, obviously well-educated in philosophy, answered every single one of his questions with no trouble at all, clarifying all of his doubts. Plato, astounded by the sheer brilliance of Yirmiyahu exclaimed, “How could a mere human being possess such astounding wisdom?”  Yirmiyahu responded, “All of the wisdom that you hear from me, I have derived from these stones and wood chips of the Temple. However to the second question that you asked me about why I cry over the past, this I cannot explain to you as you will not be able to comprehend the answer.”

This is where the story concludes.

The Alter of Kelm explains that the answer to the second question is with the afore-mentioned concept that we are not crying over the past, but actually in regard to the present and the future. The gates of tears were never locked, and through mourning and crying over the Churban, we show that Yerusholayim is still alive, in addition to the promise that if we cry over the Churban we will eventually be zoche to see the rebuilding of the Bais Hamikdosh. A non-Jew is incapable of comprehending this idea and, therefore, Yirmiyahu did not relate it to Plato.

Rav Dessler explains this passage of Kol hamisabel in the Gemara a bit differently:

The Michtav Me’eliyahu 2: 47 explains that on Tisha B’av we are supposed to be in pain over the galus of the shechina. One who is able to feel this pain to the point that it brings him to tears and is pained that because of the Churban he cannot be connected to G-d the way he should be, has already reached a high madreiga and that alone is a cause for comfort. Just being able to realize that one is missing out on something to the point of tears is a relief and a source of comfort. This is also the purpose of having a designated time for crying as a bechiyah ledoros. Although the basic understanding of bechiyah ledoros is that it is a punishment, it is also meant to be a way for all generations to realize that they are spiritually lacking because of the Churban, the realization of which will bring them closer to the geula. Hence, this lesson is mentioned by the Gemara in the present tense.
May we all be worthy to see the fulfillment of Vekara olai mo’ed, when Tisha B’av will be turned from a day of mourning into a day of rejoicing, bekarov beyameinu, Amein.

Written by: Rabbi Binyomin Radner

For any comments or questions please contact the author at benradner@gmail.com

Much thanks for meticulously proofreading this article to

Mr. David Wayntraub – djw0601@sbcglobal.net

by Rabbi Binyomin Radner

The night of Tisha B’av was enacted to be a night of crying. After the meraglim returned from the land of Israel and spoke lashom hora about the land, the Pasuk states, “The nation cried that night”. That night was Tisha B’Av.

Consequently, the night of Tisha B’av was designated to be a night of crying, as the  Gemara, Mesechta Taanins 29a says that G-d responded.  “They cried for no reason, therefore I will turn this into a night of crying for all future generations.”

The Gemara, Mesechta Yoma 9b says that the second Temple was destroyed on Tisha B’av because of baseless hatred (sinas chinam).  The basic understanding of baseless hatred is unwarranted hatred that people felt towards their fellow Jews.

The Maharsha there references the story of Kamtza and Bar Kamtza as an example of baseless hatred that caused the destruction of the Temple.

Additionally, the Chofetz Chaim, in his introduction to the Sefer Shemiras Halashon, writes that although the Gemara faults baseless hatred amongst the people for the Churban, the catalyst for it was actually the lashon hora in addition to baseless hatred. If not for lashon hora, the natural outgrowth of sinas chinam, the Churban would not have come about.

The Gemara, Mesechta Sotah 35a tells that because the meraglim spoke lashon hora, therefore they were killed out with the horrible disease of Askara, a disease which affects primarily the throat, midah keneged midah for lashon hora spoken with the mouth.

More so,the Chasam Sofer, Parshas Shelach, d.h. amru chazal traces the roots of  the lashon hora of the meraglim as follows:

Chazal say, “Al ma avda haaretz al shelo birchu batorah techila.” -”Why was Eretz Yisroel destroyed?  Because they did not make birchas hatorah before they learned.”  Although generally one does not make a bracha on a mitzvah unless he will complete doing the mitzvah afterwards, and one’s learning is not complete until he puts it into action fulfilling what he has learned, still a bracha is made before he learns. This is because it is inevitable that one will sin with avak lashon hora, if not outright loshon hora, at some point during the day. Therefore, one makes a bracha before learning as a birchas hodaah, a token of gratitude to Hashem for giving us the Torah which is our only antidote against the evil inclination of lashon hora.

So according to the Chasam Sofer, birchas hatorah is not a birchas hamitzvah rather a birchas hodaah. If they would have appreciated that the Torah is the only antidote to lashon hora and would have made a birchas hatorah, they would not have ended up speaking lashon hora about the land, Tisha B’av would never have been enacted as a day of tears, and the land would not have been destroyed. It was because they did not believe that the Torah was an antidote to lashon hora that they did eventually fall prey to the yetzer hora of lashon hora and spoke evil about the land. Furthermore, Chazal say that lashon hora kills 3 people:  The one who speaks it, the one who hears it, and the one who it is spoken about. This is exactly what transpired in the incident with the meraglim. The meraglim who spoke it got killed, the people who heard it were killed throughout the ensuing 40 years in the desert, and the land of Israel which it was spoken about was destroyed as the Pasuk says in Parshas Nitzavim, ‘29,’22 , “Gafris vamelach seraifa kol artza”.

However, the Maharsha, Mesechta Taanis 29a offers an alternative explanation to the one he gives in Yoma 9b:

The baseless hatred under discussion was hatred that the people had towards G-d Almighty, chas vechalila.  When Moshe Rabeinu was giving rebuke to the Jewish people in Parshas Devarim, it is brought that the people had said, “Since G-d hated us therefore He took us out of Egypt”.
When the meraglim gave their negative report about the land of Israel, some of the people scorned that it was because G-d hated them that He took them out of Egypt, in order to kill them out in the desert. They felt this way because of the general rule that one automatically assumes that the feelings that he has towards his neighbor are the same feelings that his neighbor has towards him. Since they felt hatred towards G-d Almighty, they complained that G-d had hatred for them as well. Moshe then rebuked them that it was of course out of love that G-d took them out of Egypt and that their  hatred was indeed baseless.

The Maharsha explains that this baseless hatred is alluded to by the terminology of  “crying for no reason.”  Since they had hatred for no reason, therefore they cried for no reason.

Chazal in many places tell of the tremendous effect that tears can have, both positively and negatively

The Gemara, Mesechta Bava Metzia 59a tells that one should always be careful to refrain from talking to his wife in a manner that will cause her pain, for since she is more prone to tears the punishment for such is swifter to come.

The Gemara then continues, “From the day the Temple was destroyed, the gates of prayers were locked, but the gates of tears were never locked.”

The flow of the Gemara seems quite clear to be that tears are a double edged sword. On the one hand, one who causes someone else pain to the point of bringing them to tears can have quite a detrimental and negative effect, invoking the midas hadin against him.

On the other hand, one who sheds tears while praying can invoke the midas harachamim much more so than with just prayer alone.

In fact the Maharam Shif there writes based on this that he is somewhat puzzled by why we say in davening,   “Machnisei dimah hachnisu dimoseinu”.-  “Angels of tears bring in our tears”.  After all, tears are so powerful and are granted immediate access to Heaven, we should not need to ask the Angels to bring our tears in to G-d.

The power that tears can have is further illustrated in the  Gemara, Mesechta Kesubos 62b which relates the incident in which Rav Rechumei would learn in the  Yeshiva of Rava the whole year and would leave to  visit home once a year on Erev Yom Kippur. One year he became so involved in his learning that he delayed in coming home. His wife was anxiously awaiting his once-yearly visit and when he did not come at the expected time, she shed one tear. As a result, the attic in which Rav Rechumei was sitting at the time, collapsed and Rav Rechumei died instantly.

Now, surely Rav Rechumei’s wife did not want him to die and will be much more hurt that her husband was taken away from her altogether.

R’ Chaim Shmulevitz, Sefer Sichos Mussar, Maamar Zechiras Miryam explains that nevertheless such is the power of tears. When one causes another person pain to the point of tears, it is likened to a fire which burns on contact, regardless of what the intent was. Just as a fire burns on contact, whether it was started intentionally or not, so too causing another person pain to the point of tears can invoke an immediate and harsh response from Heaven, even if done unintentionally, Rachmana litzlan.

We also find that as soon as Miriam heard Moshe crying as a baby in the Nile River, she was immediately filled with compassion and came to his aid.

The Pasuk, Parshas Shemos, ‘2, ‘6, says “Vehinei naar boche vatachmol olav”.   “Behold the child was crying and she had pity on him”.

The Zohar says that this terminology alludes to our concept that crying is very powerful and can achieve results much more effectively than prayer without tears. Based on this the AriZal advised that one should do his utmost to shed tears during the closing prayer of  Neilah on Yom Kippur, since tears are so very powerful and G-d will certainly not  ignore them.

TheYalkut Me’am Loez, Parshas Toldos, ‘27, ‘38 brings from the Zohar that in the merit of the tears that Eisav cried while he was asking Yitzchok Avinu for a bracha, the Jewish nation has been under Eisav’s rule for so long. And they will remain under his control until they do Teshuva likewise with tears, invoking G-d’s compassion.

Not only that, but the Medrash, Tehilim ‘137 says that when Yirmiyahu  was being separated from the Jewish nation right after the Churban, they began crying that they wanted him to stay with them. Yirmiyahu responded that if they would have cried even one time before the Churban, back when he was imploring them to do Teshuva, they would not have gone into exile.  Such is the power of crying.

We see from Leah as well the power of davening with tears. The Pasuk says “The eyes of Leah were weak from crying”.  And Rashi explains that this was so because Rochel was originally supposed to marry Yaakov and Leah was supposed to marry Eisav.

The Gemara, Mesechta Bava Basra 123a relates that we see from here how powerfully effective davening with tears can be. Through crying, Leah altered the gezaira of bas ploni leploni, i.e. who she was to marry. Not only that, but she married Yaakov even before his original bas zivug Rochel did. Not only that, but really Rochel’s son Yosef was supposed to be the firstborn of Yaakov.  Instead, Leah bore Reuven first, making her son the firstborn of Yaakov.

This was all and only through the power of prayer accompanied with tears.

The Gemara, Mesechta Bava Basra 60b tells us, “Kol hamisabel al Yerusholayim zoche vi’roeh besimchasa”.

“Anyone who mourns over Yerusholayim becomes worthy and sees in its happiness”.

The obvious question raised by many of the commentators is why does it say zoche vi’roeh, which is in the present tense?

Shouldn’t it say yizkeh viyireh which denotes the future? Shouldn’t the proper terminology be that anyone who mourns over Yerusholayim will eventually be worthy to see its rebuilding when that happens?

The Sefer Kehilas Yitzchok Al HaTorah, Parshas Devarim brings down an answer to this question in the name of Reb Chaim of Volozin.

We know from the Gemara, Pesachim 54b that when one suffers the loss of a loved one, the pain of such is eventually forgotten and he moves on. This is a great kindness from      G-d for otherwise people would not be able to function if they would always have the vivid and painful memory of losing a loved one distinctly on their minds.

Rashi, Parshas Vayeishev ‘37, ‘35 d.h. vayimoain lehisnacheim brings from the Medrash that this is true only for a loved one who has actually passed on. But for a loved one who is only thought to be dead but actually still alive, he/she is not forgotten.

This is why Yaakov Avinu could not be comforted over Yosef since Yosef was actually alive and only thought to be dead.

Accordingly, one who mourns over Yerusholayim shows that for him Yerusholayim is still alive, similar to Yosef who was not dead but just temporarily missing. Hence, one who mourns over Yerusholayim sees immediately that Yerusholayim is not dead, and experiences the joy of realizing that Yerusholayim is still alive. This is why the pain of the Churban is still alive today and has not been forgotten, because Yerusholayim is still alive. This alone serves as a source of comfort to those who mourn over Yerusholayim. Hence, the Gemara teaches us this idea by putting this passage in the present tense.

This is in addition to the literal meaning of the Gemara that one who mourns over Yerusholayim will eventually join in the celebration of its rebuilding when that happens.

We also find this concept discussed in the Rema, Sefer Toras Ha’ola brought in the Tallelei Oros on Megilas Eicha, Page 47 as well where the following episode is recorded:

It once happened that Plato the Great Philosopher came together with Nevuchadnetzar to Yerusholayim after the Churban. They entered the Har Habayis and found Yirmiyahu Hanavi weeping bitterly.

Plato addressed Yirmiyahu, questioning his weeping twofold:

1. You the wise one among your people, why do you cry over the destruction of mere wood and stones?
2. The destruction has already happened and is in the past. It is not befitting for a wise person to cry over the past, what’s done is done!

Yirmiyahu responded to Plato as follows: As a philosopher you must have many questions in the field of philosophy that remain unanswered. Plato agreed that he in fact has many questions that are unanswered and doubts that anyone in the world can answer them. Yirmiyahu then told him to go ahead and ask him his questions in philosophy and that he will clarify them. Plato then went ahead and posed his questions. Yirmiyahu, obviously well-educated in philosophy, answered every single one of his questions with no trouble at all, clarifying all of his doubts. Plato, astounded by the sheer brilliance of Yirmiyahu exclaimed, “How could a mere human being possess such astounding wisdom”?  Yirmiyahu responded,” All of the wisdom that you heard from me I drew from these stones and wood chips of the Temple.

However to the second question that you asked me about why I cry over the past, this I cannot explain to you as you will not be able to comprehend the answer”.

This is where the story concludes.

The Alter of Kelm explains that the answer to the 2^nd question is simply with the afore-mentioned concept that we are not crying over the past but actually on the present and on the future.  The gates of tears were never locked, and through mourning and crying over the Churban we show that Yerusholayim is still alive, in addition to the fact that if we cry over the Churban we will eventually be zoche to see the rebuilding of the Bais Hamikdosh.

However a goy is incapable of comprehending this idea and therefore Yirmiyahu did not relate it to Plato.

Rav Dessler explains this passage of kol hamisabel in the Gemara a bit differently:

The Michtav Me’eliyahu Volume 2, Page 47 explains that on Tisha B’av we are supposed to be in pain over the galus of the shechina. One who is able to feel this pain to the point that it brings him to tears and is pained that because of the Churban he cannot be connected to G-d the way he should be, has already reached a high madreiga and that alone is a cause for comfort. Just being able to realize that one is missing out on something to the point of tears is a relief in and of itself, and a source of comfort. This is also the purpose of having a designated time for crying as a bechiyah ledoros. Although the basic understanding of bechiyah ledoros is that it is a punishment, it is also meant to be a way for all generations to realize that they are spiritually lacking because of the Churban, and thereby bringing them closer to the Geula. This is why this lesson is mentioned by the Gemara in the present tense.

Just realizing that one has what to mourn over is a source of comfort, and opens the gates to the final Geula.

(Perhaps according to what we mentioned earlier from the Yalkut regarding the tears that Eisav shed when asking Yitzchok for a bracha, we can suggest another explanation for why one who is misabel sees, in the present tense, the nechama of Yerusholayim immediately. For one who cries tears over the Churban on Tisha B’av combats the tears of Eisav and brings us that much closer to being redeemed from his rule, to the final Geula Shelaima, bemhaira.)

May we all be worthy to see the kiyum of vekara olai moed, when Tisha B’av will be turned from a day of mourning into a day of rejoicing, bekarov beyameinu Amein.

Wishing everyone an easy and meaningful fast.

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This week’s edition is dedicated as a zechus for Shira Yaffa bas Rochel Miriam, Ezriel Pinchos ben Shira Yaffa, Aliza Faygil bas Shira Yaffa, and Shlomo Yakir ben Shira Yaffa.    May they be zoche to a yeshua bekarov. Amen.

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A Guten Shabbos!

Rabbi Binyomin Radner, writes a weekly Parsha Publication.

To comment or to subscribe, please contact the author at benradner@gmail.com.

Tisha B’Av has the potential to be a most inspirational and powerful day. How can we get the most out of it?

The Midrash Aicha (1:24) states a riveting story. There was a woman who lived next door to Rabban Gamliel. She had a very young child who passed away tragically. She could be heard crying throughout the night. When the cries reached Rabban Gamliel’s ears, he cried and cried along with her and said that he was reminded of the mourning of the Beis HaMikdash.

When Rabbi Mordechai Gifter zt”l visited Eretz Yisrael, he went to Kever Rachel to daven. There he poured out his heart. When he got to the Kosel and tore his garment, his emotions were even stronger. He stood at the Kosel crying like an inconsolable baby. His students later asked him why he was so much more emotional at the Kosel than at Kever Rachel. It was very common for people to get more teary at Kever Rachel, the tomb of one of the dear mother’s of Klal Yisrael.

Rabbi Gifter explained that true, Kever Rachel has significance and is a very moving place, however, the sight of the Beis HaMikdash destroyed is more powerful. I see more than a destroyed wall and a nation in exile, I see all of the collective pains and sufferings of Klal Yisrael brought about because of the destruction. The Beis HaMikdash being destroyed means that we don’t have Hashem directly with us, thus we have pain, death and suffering! This is why I cry so hard at the Kosel, I begged Hashem to reveal Himself and to thereby end all suffering.

Rabban Gamliel taught us this exact point, the woman suffered such a terrible tragedy, because the Beis HaMikdash was destroyed. Rabban Gamliel saw to the core of the issue. He cried and begged Hashem to solve it all.

Tisha B’Av can be a meaningful and inspirational day when we connect with its lesson. Any trouble that we have is directly related to the fact that Hashem does not dwell in our midst. The only solution to our troubles is when Hashem sends Mashiach, may we merit to see this Tisha B’Av turn into a true holiday of redemption.

Chazal (Midrash Aicha 1:1) state that the word “איכה” summarizes the sins of the Jews at the time. They denied and desecrated the holy aspects of Torah.

א stands for אחד, the Unity of Hashem which they did not denied,

י stands for י’ דברות, the Ten Commandments, which they desecrated,

כ stands for כ’ דורות, twenty generations from Adam until Avraham who performed Milah, circumcision, but now the Jews stopped.

ה stands for ה’ ספרי התורה, the five books of the Torah, which they did not follow.

The Jews got a wakeup call in the form of “איכה, where are you?!” in order to spell out to them the necessity to turn back to Hashem. When we passionately pursue Hashem and the fundamentals of His Torah, we bring the redemption closer.

There is a fascinating historical observation to be made. I believe that this point brings out one of the most powerful themes of the day. Let us examine it and see what we can learn as we struggle to find hope and inspiration on this nationally sad day.

We fast for the destruction of the Beis HaMikdash on Tisha B’Av, the 9th of Av. However, this is difficult to understand. The Gemara in Taanis (29a) states that the enemy only began the fire upon the Mikdash at late evening of the 9th of Av. The fire caught on and burned down the holy site throughout the entire 10th of Av, night and day. In fact, Rebbe Yochanan says that had the decision been his, he would have made the 10th of Av the day of mourning and not the 9th! Why was this not followed? The Rabbis answered him, that although the majority of the destruction took place on the 10th, we must note the beginning of the trouble and mourn starting from then. This explanation is very significant.

The Gemara (Sukka 52a) tells us that when Moshiach will come, Hashem will slaughter the Yetzer Hara, Evil Inclination. The Tzaddikim and Risha’im will watch and each will cry. The righteous people will perceive the Yetzer Hara as a mountain. They will cry in disbelief that they were able to overcome such a great challenge. The evil people will perceive him as a small hair. They will weep in retrospect that such a small thing distracted them from living their lives productively.

The question is, whose perspective is correct? Is the Yetzer Hara a mountain or is he a hair? The answer is that the sinners are correct. In truth, he really is a small and worthless creature. So what is the mountain? The answer is that it refers to foresight. The Yetzer Hara tries to get us by means of a gradual buildup. He doesn’t come to tempt us with the greatest sins first. We would never listen. Rather, he begins his lure with small things, gradually expanding the victim’s horizon. Slowly but surely he gets one to sin until one day he is able to escalate the gravity of the sins and persuade one to indulge in something that in the past he would have never dared to commit (based on Nidda 13b).

A fool does not think ahead. He justifies his actions by stating that, “it’s not a big deal”. Slowly and daily he gets more deeply sucked into the clutches of failure. The wise man understands the ramifications of his actions and knows that if he gives in to one temptation, the next time it will only be harder. The Yetzer Hara will keep building from today’s small hair, to his ultimate large mountain!

Hence, the Risha’im are correct in seeing him only as a small hair. Sins are worthless and begin small. However, the Tzaddikim have the wisdom and foresight to realize that small sins only lead to a large mountain of destruction.

This is the foresight of life. In order to succeed we must train ourselves to think ahead. We should not make light of our choices before us. We must see that the actions we take have significant ramifications.

Before Hashem sent us into exile, he sent prophet after prophet to warn us to mend our ways. The Jews were too stubborn to listen; they hid behind the fact that that their actions were only insignificant “hairs”, small sins. However, their permissiveness build up to the point that they began committing “mountainous” sins of murder, adultery, Avoda Zara and destructive speech. They were out of control. Hashem now had to put them in their place and stir them from their illusion.

If we go back to the original sin that happened on the first Tisha B’Av ever, we will find the same concept. Hashem told the Jews that He would bring them into Eretz Yisrael and take care of them. They however, did not trust Him and insisted on sending spies to check out the land. The spies came back with their slanderous report and the Jews spent the night crying. Hashem was enraged and decreed that because of their distrust He would now give them something to cry for. A “small” act that had terrible ramifications.

The Rabbis specifically instruct us to fast on the 9th of Av. This is to show us the significance of foresight. They are training us to see a small fire and the end result of destruction that it could bring. The entire day begs us to accept the message of effective thought. We are taught to see the ramifications of our actions. May we all use the day to its fullest.