TISHA B'AV AV 5778 • JULY 2018 ISRAEL EDITION SPECIAL EDITION FOR TISHA B'AV Relief from the Arch of Titus in Rome, showing some of the vessels captured from the Temple To dedicate HaMizrachi in memory of a loved one or in celebration of a simcha: [email protected] 2 Rabbi Doron Perez Torat HaMizrachi Senseless Hatred – Cause and Cure ow is it possible to be group and community, you were worthy the other is totally disqualified, we are genuinely kind to someone of endless kindness. But if you were part treading dangerously close to the abyss and to hate them at the same of another sect whose values and beliefs of senseless hatred. Htime? time? threatened mine, you were scorned and hated. There was no middle road. Only How blessed we are to have had a Remarkably, this is what the Talmud black and white. Either you’re ideologi- renewed Jewish society in Israel for 70 seems to say regarding the spiritual cally with me or against me. years now. We face many challenges in cause of the destruction of the Second Israel and around the world as to how Temple: Thus the hatred and infighting in Jeru- best chart the way forward. These issues salem was so disastrous on the eve of are often extremely divisive because they “During the Second Temple period the people destruction that Josephus describes the touch the very essence of Jewish life and occupied themselves with Torah, Mitzvot society as “a great body torn in pieces.”3 destiny. and loving kindness. Why was the temple destroyed? Because they acted with Sinat How do disagreements deteriorate into Hence we should always be very wary Chinam, senseless hatred.”1 such deep hatred? of what the Sages tell us is the spiritual cause at the heart of destruction: totally How is this possible? In the War Scroll, found near the Dead disqualifying the views of others in our Sea in the caves of Qumran, we can per- society and the inability to see any valid- The Netziv suggests an answer. The haps detect an answer. The text – prob- ity in their point of view. More than any people being hated were not the same ably written by the Essenes – describes other, the month of Av is the time of year ones being showered with loving kind- its followers as “the sons of light” and to reflect on this cause and to imagine ness: “As a result of the senseless hatred in all others (including fellow Jews) as “the and strive for its cure. their hearts that one harbored for the other, sons of darkness.” they suspected all those who did not follow 1 Yoma 9b. their path as a God-fearing Jew of being a This changes the rules of discourse. 2 Rabbi Naftali Tzvi Yehuda Berlin, HaEmek Davar, Sadducee and a heretic.”2 introduction to the book of Genesis. We are no longer debating views or 3 The Jewish War, Book 5:1. If you were part of my community of ideas. We are delegitimizing the other as believers and followed my customs a person. It is no longer about perspec- Rabbi Doron Perez is Head of you were accepted, but if not, you were tives but about the person – vicious ad the Mizrachi World Movement rejected. hominem attacks. It’s no longer about right and wrong, but about you and me. Sectarianism reigned supreme prior All who think and act like me are ‘good’ to the destruction. There were many and bring spiritual light and morality Would you like to distribute distinct sects: Pharisees, Sadducees, to the world and all who disagree are HaMizrachi for the Chagim in Essenes, Zealots and Sicarii, and more ‘bad’ and immoral, invoking spiritual your community? Contact factions within these sects. If you were darkness. When I am absolutely right [email protected] part of my faction, specific ideological and you are absolutely wrong; when Mizrachi World Movement Chairman Mr. Harvey Blitz Head Rabbi Doron Perez Editor-in-Chief Daniel Verbov [email protected] 54 King George Street, Jerusalem Creative Director Jonny Lipczer www.mizrachi.org Production Manager Meyer Sterman [email protected] Follow us Design Hadas Peretz, Estie Brauner 3 Mizrachi Educators Tisha B’Av in the Rabbi Rabbanit Independent State Reuven Taragin Shani Taragin of Israel ur feelings on Tisha B’Av today Even if we absolutely controlled and suffering till today (Crusaders, burning differ vastly from those of lived completely peacefully in Israel, we of books and communities, Holocaust, our ancestors. Our ancestors would still need to fast and mourn over etc.), because it all stems from the desta- Omourned something that was a distant the missing Beit Mikdash. bilization of our relationship with God, memory and no more than an imagined reflected in the continued future. Today, all Jews – young and old – A close reading of Rashi (and the Ritva) Churban HaMikdash. can walk the streets of Yerushalayim and reveals that he mentions both indepen- daven freely at the Kotel. dence and the rebuilding of the Beit Tisha B’Av’s message is much broader Mikdash as conditions for a transforma- than just the longing for the Beit Mikdash Some have even suggested that this tion in the status of Tisha B’Av. I think it also includes the recognition of the difference makes fasting on Tisha B’Av this is because the two are inextricably reason for and the implications of the anachronous. Support for this position linked. Recent Jewish history has shown continued churban. is brought from the Gemara in Rosh us that even the founding of a Jewish Hashanah (18b) which states that, in a State – and even the willingness to make As Religious Zionists, we feel an addi- time of ‘shalom,’ the fast days become major concessions in the pursuit of tional pain on Tisha B’Av. We see our holidays. Based on Rashi’s explanation peace – have not put an end to Jewish return to Eretz Yisrael as the beginning that shalom means Jews achieving inde- suffering. Rashi’s linkage accounts for of the redemption process so its being pendence, one might conclude that this by explaining that true indepen- incomplete is all the more frustrating. Tisha B’Av should now become a day of dence and peace will only be achieved When we read of the churban we feel that celebration. with the rebuilding of the Beit Mikdash. we are closer than ever to completing the process of rebuilding the Beit Mikdash. There are two reasons why this posi- Continued anti-Semitism and Jewish God has returned us to our Land and tion is rejected. The first is that other suffering stem from the world’s rejection awaits our response of truly returning to Rishonim (Rashba, Ritva) explain that of us as God’s people. This will cease Him in a way that justifies the rebuilding the independence Rashi refers to is a only once God clarifies the world’s pur- of the Holy Temple. situation in which Jews live without fear. pose and our place within it. All this will Sadly, we have not yet arrived at this be indicated by the rebuilding of the May we fast and reflect on Tisha B’Av in stage. Beit Mikdash. a way that can facilitate the realization of the dreams of Jews all over the world The second reason is that Rabbeinu Tisha B’Av commemorates not only the and throughout the generations who Chananel believes that ‘peace’ means suffering at the time of the destructions have still yearned while mourning for the rebuilding of the Beit Mikdash. of the Batei Mikdash, but all of our 2,000 years. Rabbi Reuven and Rabbanit Shani Taragin are the Educational Directors of World Mizrachi and RZA- Mizrachi USA. Rabbi Taragin Second Temple ruins in the Ophel Archeological Garden, Jerusalem (Tamar Jordanian, Wikipedia 0.3) is also Dean of the Yeshivat HaKotel Overseas Program 4 Beatings or Blossoms? Mizrachi Educators Rabbanit Shani Taragin he three Haftarah readings (mateh, which also means tribe) “And it shall come to pass, that like as we read at this time of the with his tribal name engraved upon I have watched over them (shakadeti) year begin with the first it. The next morning, only Aharon’s to pluck up and to break down, and to Tchapter of Yirmiyahu (Jeremiah) staff blossomed, brought forth buds, overthrow and to destroy, and to afflict; who was inaugurated as a prophet and bore ripe almonds, indicating so will I watch over (eshkod) them to 40 years before the destruction of God’s selection of Aharon and his build and to plant, says God.” (Jeremiah the first Beit HaMikdash. Upon descendants as priestly leaders. 31:27) his initiation as national prophet, So Yirmiyahu could have seen the God asks him: “What do you see?” almond rod as a mateh of leadership The same verb – “shakad” – used and divine selection. for the word almond is employed Yirmiyahu answers, “I see a rod in these words of comfort too! (makel) of an almond tree (shaked),” However, God enjoins him to look Just as God brought the makel of whereupon God responds, “You closely – “What do you see?” i.e. striking quickly like the shaked, so have seen well for I shall bring My do you see a staff of leadership and too will He bring redemption and word quickly.” Rashi explains that selection, or as you appreciate the rebuilding. The employment of the the almond rod is indicative of the context of God’s words and the same verb underscores the message of speed of God’s punishment: Just as religious-historical zeitgeist, do consolation; sometimes we are meant the almond blossoms for 21 days you see impending punishment to anticipate the beatings of exile and until fruition, so too will God bring represented by the makel? Yirmiyahu punishment, and sometimes we are punishment during the 21 days intuitively answers correctly – he sees meant to see the blossoming of fruit between the 17th of Tammuz and a makel of almond grain (Radak) – and redemption.