Devarim - Erev Tishah Be-Av
Posted by Rabbi Shmuel Herzfeld on August 22, 2007 | Tags: Tisha b'Av
(originally published 7/29/01)
As we daven here today on the eve of the saddest day in the Jewish calendar, Tishah be-Av, it is important to discuss exactly what is the pedagogical message of this unique day. What are we mourning? Why are we mourning? What did our rabbis hope to accomplish by creating this type of day? And how does this day, which celebrates the destruction of the Temple, almost 2000 years ago, still have relevance for us today?
In order to answer these questions I’d like to explore the manner in which the term eichah is used in Tanakh. The word eichah is an exclamatory cry. It means HOW. And while that is its literal meaning, depending on the context in which it appears it can carry with it entirely different meanings. Let’s compare the way two different prophets used this word eichah.
First, Mosheh in this week’s parshah recounts how at Sinai he faced the reality that the Jewish people had grown too large for him to rule alone. This reality was astonishing: just a short time before the Jewish people were slaves to Pharaoh in Egypt, and now from out of nowhere Moshe sees a nation that is large and great. And the nation was not only large in numbers, but also in their spiritual status. It was nation about to reach the highest levels in receiving the Torah at Sinai.
Moshe upon being overwhelmed by the development of his dream so fast and so successfully cries out to the Jewish people, “eichah esah levadi tarchachem, u-masachem, ve-rivchem, HOW can I bear the burden, responsibility, and conflict that you present!” In this sense eichah is almost a happy term, expressing overwhelming joy and astonishment.
The term eichah is again used by a prophet at the beginning of the work called eichah, which is traditionally attributed to Jeremiah. Jeremiah is sitting and weeping about the destruction of the Temple. His whole life has gone up in smoke, the Temple and Jerusalem. Jeremiah sees a city that was once a metropolis; a city which stood at the center of the everyday lives of the Jewish people and he saw that this city was no more. Upon seeing this, he weeps and groans, “eichah yashvah ba-dad ha-ir rabati am, HOW does this city that once was so full of life and had so many people, now lie desolate and abandoned!
The same word eichah appears in both these contexts: once in reference to the greatest joy with Moshe, and once to greatest grief with Jeremiah. The Dodaei Reuven, a work authored by the chief rabbi of Petach Tikvah in the middle of the 20th c, discusses the common denominator between these two occurrences.
What binds these two occasions together is they both describe extreme situations. Moshe’s situation was an extreme—the people were preparing for Sinai. They were at the high point in their history. Their joy and success would never be greater.
In contrast, Jeremiah’s situation was the nadir of Jewish existence. Their whole existence was no more, without the Temple who knew what would become of Judaism. They had reached an all time low.
So why is it that our Tanakh chose to use the same term to describe extreme sadness and extreme joy? We would think to completely disassociate these two ideas? Why are our prophets intentionally drawing them close together?
The idea is—and this is the central idea of Tishah be-Av—that in our greatest moments of joy, in our greatest moments of success, we must realize that in an instant our lives can turn and descend.
After all, wasn’t this what really happened with the destruction of the Beit Ha-Mikdash. The Temple was a place full of the finest ornaments, the finest technology. The description of the Solomon’s Temple in the Book of Kings is intended to show that the Jewish people had built for themselves the most impressive Temple in the entire world. The Jews were on top of the world, materially and spiritually.
And yet, Jeremiah witnessed it all literally going up in smoke. It vanished as if it never was. This is the message of Tishah Be-Av: Realize and understand that our glorious achievements, our great successes, nationally and individually, can all vanish in an instant. If the greatest achievement of all could go up in smoke—the Temple, then surely our own achievements, which are much more ephemeral, can disappear into thin air.
This is the sober reality of our lives that Tishah Be-Av forces us to focus on. However, Tishah be-Av is called a moed-a holiday, which means it also carries an uplifting message. That is because the word eichah teaches us that the reverse is also true.
Moshe used the word eichah to express his overwhelming joy. The joy was like the sadness of Jeremiah, which came about in an instant and was built on preceding success. This joy conversely, was also created in an instant and built on preceding tragedies. The Jewish people moved in almost the blink of an eye from being a tortured and battered enslaved people to being an exalted nation—people chosen before God and able to receive the Torah at Sinai.
This is what the word eichah teaches us: that we can move in an instant from the greatest joy to the greatest sadness and from the greatest sadness to the greatest joy. And this is the central message of Tishah be-Av: Realize that our lives can change in an instant.
No wonder that Tishah Be-Av is sandwiched in the Jewish calendar between the two greatest moments of exhilaration, the two times Mosheh received the luchot.
Just sixty days after the exhilaration of shavuot, the celebration of Sinai, we are mourning the destruction of the Temple. And nearly sixty days later this is reversed when on Yom Kippur we celebrate the giving of the second luchot to Mosheh. The message of this calendar is a reminder of how even in elation to recall the potential for sadness, and even in sadness to retain the potential for elation.
It’s a message for all of us to remember on an individual level, that no matter how dark the world may seem, we should prepare ourselves for the possibility of an overflowing of brightness—brightness unimaginable in our darkness.
And while this works on an individual level. The same message applies to us on a national level. Following the six day war, the mood in Israel was one of exhilaration and invincibility; there was a surety to the belief that now was the time that God was shining His Providence upon us.
And just a few years later, that mood of invincibility vanished into a feeling of vulnerability, when Israel’s very existence was threatened during the Yom Kippur war. There was that switch from extreme joy to deep concern.
And so this year as Tishah Be-Av draws near to us, in Israel once again there is a feeling of despair. On a daily basis there are brutal acts of terror committed against innocent children. The cafes and hotels are empty with many people living in fear. And to make matters worse, many commentators keep adding that the situation can only get worse, that there is no viable solution to the horror in our midst.
But within our days of darkness, we have to be alive for a new eichah, for the possibility that our deep despair can again turn into great elation and exultation. So that once again, like the prophets before us we may shout out eichah…this time not in sadness and grief, but in complete and total joy.
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Rabbi Shmuel HerzfeldJoined: August 8, 2007 Shmuel is Rabbi of Ohev Sholom -- The National Synagogue, the oldest Orthodox synagogue in Washington, DC. His communal responsibilities include teaching classes, coordinating adult education, creating programs for the elderly,the youth, and the sick, and ministering to the pastoral needs of the... Divrei Torah (30) |
