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Tisha B'Av
Rabbi
Avrohom Gordimer
Although it is prohibited to learn most
Torah topics on
Tisha B'Av, one may nevertheless study
Eichah, sections of Jeremiah which relate to the Destruction
and related Midrashim, the laws of Avelus (Mourning) and Ta'anis
(Fasts), as well as Sefer Iyov (The Book of Job). (See Shulchan
Aruch O.C. 554:1-3.) It is easily understood why most of the above
texts are permitted to be learned on Tisha B'Av, as they deal with
the Churban and sad occurrences. The rationale for permitting the
study of Sefer Iyov, however, is somewhat of a mystery.
While it is true that most of Sefer Iyov addresses Iyov's
suffering, there is seemingly nothing unique about the book which
renders it appropriate for Tisha B'Av. Although most of the sefer
addresses the plight of Iyov, its beginning and end address
positive aspects of Iyov's life. By the same token, Tanach
contains numerous other narratives about sad events, yet classical
halachic literature does not note that these other texts may be
studied on Tisha B'Av. What is it, then, about Sefer Iyov which
makes it an appropriate text for the day on which we commemorate
the Churban?
Aside from marking the anniversary of the destruction of the Beis
Ha-Mikdash and Yerushalayim, as well as the exile of our people,
Tisha B'Av represents the commencement of a long-term state of
Hester Panim, which means that God "hides His Face" and is not
readily perceptible to us in our everyday lives. Thus,
inexplicable suffering endures, the righteous seem to be punished
and the wicked appear to prosper, and open miracles which
demonstrate God's control are almost unheard of anymore. Whereas
before the Churban, we were guided by the Nevi'im (Prophets) who
explained what Hashem was doing and why it had to be done, and God
related to the universe in a manner which humans could comprehend,
we are now in a post-Churban state of Hester Panim, unable to
understand God's ways and subject to seemingly inexplicable
circumstances. We know that Hashem is in control, yet we
experience the fate of Hester Panim as originally prophesied by
Moshe in the Tochachah (Rebuke) of Parshas Ki Savo and its
narration in Parshiyos Vayelech and Ha'azinu.
This is precisely the link of Sefer Iyov to Tisha B'Av. Iyov's
suffering was incomprehensible. At the end of the book, God speaks
to Iyov and advises him that the ways of the Divine cannot be
understood by Man. Hashem's works - whether they appeared to Iyov
to be good or evil - are part of God's master plan and are
mysterious to earthly beings, and one cannot question their
legitimacy or wisdom. Only God, Who set up the cosmos and controls
the fate of Man, knows the rationale behind why all things happen,
and only He has mastery over all that transpires.
The story of Iyov enables us to understand what Hester Panim is
all about. Just as Hashem spoke to Iyov and explained to him the
state in which he found himself, Hashem likewise speaks to us
through Sefer Iyov and intimates to us the character of Hester
Panim, which was precipitated and is epitomized by Tisha B'Av.
So, too, among the Kinnos read on Tisha B'Av morning is the
narration of the Asarah Harugei Malchus (10 rabbinic authorities
who were martyred at the hands of the Romans). The beginning of
this Kinnah features Rabbi Yishmael, the Kohen Gadol (High
Priest), who invoked the Divine Name and was told from "On High"
that the death of the Sages was a divine decree and could not be
questioned. This is again part of the fundamental Hester Panim
theme of Tisha B'Av, such that the righteous suffer and the wicked
prosper, and we cannot understand why. It is at the core of Hester
Panim, and is a basic principle in Judaism. (Avos 2:21, 3:19)
May we merit to soon again return to a state of Gilui Panim, in
which we will understand God's plan for the world and be ever so
close to Him once more.
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