I'll Just Have the Meat, Thanks
Perhaps because I “became a Jew” on Shabbos-Tisha B’Av (Parshas Devarim), I am particularly drawn to the dichotomy of the day. Having been born on Shabbos, the 2nd of Av, my Bris (circumcision) naturally occurred on the following Shabbos, which was Tisha B’Av (in Hartford Hospital. Yes, this was in the days before HMOs, and well before ObamaCare, when the new mother was actually allowed to recuperate in the hospital for a week after giving birth). What a curious combination: the celebration of a Bris, on the saddest day of the year, suspended by the joy of Shabbos. What special lesson can we learn from the odd admixture that occurs when Tisha B’Av falls out on Shabbos?
In order to properly attempt to answer that question, let us first look at the source for our tears on Tisha B’Av. While myriad national calamities have befallen us on this day of despair, the destruction of our two Batei Mikdashot (Temples) takes top billing. The Gemara in Yoma (9b) informs us that the first Beis HaMikdash was destroyed due to our transgression of the three cardinal sins, while the second Temple fell because of Sinas Chinam (“baseless hatred”). Being that the first Temple was rebuilt while the second one not yet, our Sages derive that it is the rectification of the abhorrent attribute of gratuitous hatred that will lead to the construction of the third Temple, B’Mihera B’Yomeinu (speedily and in our days). R’ Yechezkel of Kozmir, Rav Kook, and many others, advise us that that the proper way to counter baseless hatred is through baseless love.
Well, that makes perfect sense, but how do we achieve that? Also, is baseless hatred the root cause of the problem, or a symptom of something more basic? After all, Tisha B’Av has an ignominious history that well pre-dates the destruction of the Temples, and it is highlighted in this week’s parsha, which always comes out the week of Tisha B’Av.
In Moshe’s recapitulation of the nation’s history in the desert, he openly spotlights the incident of the spies, blaming it not only for that generation’s eradication and the nation’s delay in entering Israel, but as the cause for his own downfall as well. As the Gemara in Taanis (29a) tells us, the national hysteria due to the episode of the spies-and the concomitant decree against that generation-occurred on Tisha B’Av. Of even greater impact, the Gemara informs us:
Rabbah said in the name of R’ Yochanon: That night [of weeping] was the night of Tisha B’Av. The Holy One, Blessed is He, said to them: “You wept a weeping without cause; therefore I shall establish for you a weeping for generations [on this day].”
In other words, Hashem told us “you wept for no reason, so now I’m going to give you a reason to weep.” Thus Tisha B’Av was designated as a day of despair for all eternity. Well, almost all eternity. That is, until Moshiach comes, at which point it will become a joyous holiday. As the prophet Zechariah tells us (8:19):
Thus said Hashem, Master of Legions: The fast of the fourth [month] (17 Tammuz), the fast of the fifth (Tisha B’Av), the fast of the seventh (Tzom Gedaliah), and the fast of the tenth (Asarah B’Tevet) will be to the House of Judah for joy and gladness and for happy festivals.
Wow, great! So how do we get from here to there? How do we turn this from a day of utter gloom to one of unfettered joy?
We are all aware of the famous saying of Chazal “MiShenichnas Adar Marbin B’Simcha” “When we enter [the month of] Adar we increase joy.” That is actually the second-half of a quote found in the Gemara Taanis (mentioned above-29a). The first-half of the quote is “MiShenichnas Av MiMaatin B’Simcha” “When we enter [the month of] Av we decrease joy.” What a surprising place to find that saying about Adar! In the midst of all the doom and gloom of Tisha B’Av that the Gemara is describing, it slips in the saying about the joy of Adar. Admittedly, it flows forth poetically in contradistinction to the curtailment of joy in the month of Av, but nonetheless it seems somewhat misplaced. More importantly, however, it should draw our attention to something more fundamental.
Let us note the seeming lack of symmetry in that saying: Adar=increase joy; Av=decrease joy. Rightfully it should say that we increase joy in Adar and increase sadness in Av. Rather, the focus is purely on joy, and that may be our first hint. In other words, the Gemara is telling us that we must always be in a state of joy. Period. Ten months of the year: JOY! Adar: kick it up a notch. Av: turn it down a bit. But always be in a state of joy.
There is a wildly famous story at the end of Gemara Makkos (24b) that is often recounted at this time of year. Briefly, Rabban Gamliel, R’ Elazar ben Azariah, R’ Yehoshua and R’ Akiva came up to Yerushalayim after the destruction of the Bais HaMikdash, and saw a fox emerging from the Holy of Holies. The first three Rabbis start weeping, but R’ Akiva smiled. They asked him “why are you laughing?” and he asked them “why are you weeping?” They proceed to quote a passuk and bemoan that a fox now prowls over the holiest site. R’ Akiva counters with his own passukim indicating that since the prophesies of destruction came true, so too must the prophesies of rebuilding and redemption come true.
A beautiful and inspirational story indeed. One question, however: Why the odd dialogue? When the Rabbis ask R’ Akiva why he was laughing, why does he respond by inquiring why they were weeping (other than to show that the Jewish custom of answering a question with another question is at least 2,000 years old)? While he seems to have anticipated their answer, which made for a nice symmetry with his response, he could have simply stated his reason; why did he ask why they were crying?
Perhaps we can suggest it was less of a question, and more of a response. Rebbe Akiva, the individual who personified the mandate to “Love your fellow as yourself”-the ultimate remedy for baseless hatred-was making a foundational point: why are you crying? Why are you ever crying? Do not ask why I smile, that is the natural state to be in. Rebbe Akiva witnessed the death of 24,000 of his students; yet he still smiled. Rebbe Akiva bore witness to the destruction of the Temple; yet he still smiled. The question should NEVER be why are you smiling-the only valid query is why are you sad.
And just like loving your friend as yourself remedies the sin of baseless hatred-for just as we love ourselves no matter what, so should be our attitude to our fellow Jew-so too will being in a state of joy remedy the root cause: baseless weeping. If Hashem declared that we were weeping for no reason, and thus He needed to provide us a reason, then let us fight back accordingly. Let us be happy for no reason, so that Hashem will then give us one. Let us devolve to our natural state of joy, so that we can unleash the redemption.
It’s ironic that originally we cried for no reason, and then Hashem gave us a reason to cry: the destruction of the Bais HaMikdash. Now, who among truly cries for its destruction? Now we have a reason to cry, and are unable. But take heart. Ours is no longer a generation of crying, that is not our mission; we have a more positive function. And if you don’t believe me, heed the words of the Lubavitcher Rebbe:
Fasting and punishing the body is not a path for our generation. Not only because most of us are too fragile to weaken our bodies anymore. Not only because the faintness of hunger can interfere with your ability to do good in the world. But principally because now has come the time to lead a spiritual life WITH the body rather than AGAINST it. (Teachings of the Lubavitcher Rebbe, Tzvi Freeman)
It may sound tough, but practice makes perfect. Rebbe Nachman of Breslov said “If you have to, force yourself to be happy and soon thereafter it will become a reality for you.” Let us practice baseless joy-joy for no reason-to prepare ourselves for, to cause, the redemption. Then we’ll have a reason for our joy.
That may be the message and the power of Shabbos-Tisha B’Av. Just like Shabbos itself is “Me’Ein Olam HaBah” “a taste of the World to Come”, so too Shabbos Tisha B’Av offers us a glimpse into the future: when we can have, when we will have, meat and wine on the 9th of Av. When Moshiach will be here and we’ll celebrate on that glorious day.
May this year be the beginning of those days when we eat, drink and celebrate on Tisha B’Av. We’ll definitely be doing it this year, and if we can just find a way to be happy-even for no reason at all, then we can keep the streak alive. Then we can partake in the Seudas Moshiach, and turn every 9th of Av into Shabbos-Tisha B’Av. No longer fasting, or even relegated to dairy meals, we’ll be able to turn to our host and say “Um, I’LL JUST HAVE THE MEAT, THANKS.”
Good Shabbos.
This week’s TMOT is dedicated in memory of my Mother, Rus bas Tzvi Noach (HK”M).
© 2012 Ephraim Sobol
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