Machon Zomet, Shabbat - B'Shabbato
Shabbat-B'Shabbato - Parshat Devarim (Chazon)
No 711: 9 Av 5758 (1 August 1998)

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This Week:

"WHY WAS THE LAND LOST?"
[Yirmiyahu 9:11]

by Dr. Meir Tamari, Coordinator of Ethics in Business and Economics, Machon Lev, Jerusalem

Our sages speculated about the causes of the destruction of the Temple: was it because of unfounded hatred, or were the people so steeped in the three major sins (idolatry, illicit sex, and murder) that they reached the low point of "no  reciting a blessing before studying Torah?" That is, even though they did study Torah, they ignored its Divine source.

Earlier devastation, especially in the case where it was a universal disaster, was related to economic sins, such as social injustice, public corruption, and robbery. "The fate of the generation of the flood was sealed because of robbery" [Sanhedrin 108a]. This idea is an extension of a suggestion that Adam and Eve sinned by taking money which didn't belong to them. In addition, "The people of Sedom were very evil and sinned to G-d" [Bereishit 13:13], is interpreted as "evil with their bodies and sinful in their money" [Sanhedrin 109a]. And, how did the people of Ninveh mend their ways? "Let each one repent from his evil path, and from the corruption in their hands" [Yona 3:9].

If this is true of the nations of the world, there is no reason to assume that Yisrael are an exception to the rule. For example, it is possible to look at the sins listed in the daily "vidui" prayer of repentance: monetary sins, and not such items as Shabbat desecration, kashrut violations, or refraining from wearing Tefilin. Five of the eleven curses recited at Mount Eival are for economic evils, such as robbery, corruption, bribery, and extortion.

In discussing forgery and fraud, the Rambam writes, "The punishment for evil character traits is worse than that for illicit sex, since the latter is between man and G-d, while the former is between man and man" [Hilchot Geneiva 7:13]. Stealing from the community, whether by such white collar crimes as not paying taxes or by profiting from a public office, is worse than private crime, in that it is not clear who the victim is, and thus to whom the money should be returned.

As a general rule, the sin which is most likely to be the cause of disaster is economic corruption. Rabbi Moshe Mekotzi, in his work Sefer Mitzvot Gadol, written in France more than 750 years ago, blamed the length of the exile on fraud and lies practiced by some Jews against the Gentiles. The victims of such crime pray to G-d to delay the redemption, and He listens to their prayers, even though they are Gentiles. While this may not be the only answer, it is a valid reply to the prophet's question: "Why was the land lost?"

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EXPLAIN A MIDRASH:
Tisha B'Av and Pesach

by Rabbi Yehuda Shaviv

"Rabbi Abin opened as follows: 'Feed me bitterness' - on the eve of Pesach - 'fill me with gall' - on Tisha B'Av [Eicha 3:15]. The bitter herbs of the first night of Pesach are related to the pain of Tisha B'Av. The two events are always the same day of the week." [Petichta, Midrash Eicha 18].

This corresponds, first, to the overt symbol, the well known code of "at-bash" -- the aleph which begins the alphabet is the first day of Pesach, and it corresponds to the last letter, tav, symbolizing Tisha B'Av. However, a link can be made on a deeper level, in terms of contrasts between the two. The first one is at the time of leaving Egypt, and the second is when leaving Jerusalem; during the first, all of the nation is unified, and during the second, each one "sits alone" [Eicha 1:1]. The circle is complete. What started with aleph, at Pesach, ends with tav, on Tisha B'Av.

In the Hagadda, we enumerate fifteen beneficial stages through which G-d took us. The first one is the redemption from Egypt, and the highest stage is the building of the Holy Temple. Thus, in our celebration, we declare that the redemption is not complete until we have reached the highest stage. This might be taken to imply that the destruction of the Temple refers only to the highest stage, and that there remain fourteen other stages which still exist. The Midrash emphasizes that this is not so, but that the destruction of the Temple leads to a complete collapse (or, as an alternative, the destruction may be the result of a total collapse of all fifteen stages). The expulsion from Jerusalem is related to the redemption from Egypt, in that the Temple is not just one of the stages to be traversed but is the ultimate goal of the entire process. Destruction of the Temple is a collapse of the entire fabric of redemption.

However, understanding this relationship is the key to returning to the process which will end in redemption, by following the stages in sequence: rebuilding the nation, the land, and the Torah, leading to attainment of the heights of the Temple Mount.

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SCIENCE AND THE TORAH PORTION:
"They Chased... As Bees Would" Devarim [1:44]

by Idit Gamliel

A swarm of bees is an impressive sight. This is a phenomenon which occurs in the springtime, when the population of the hive grows, leading to crowded living conditions. At this point, the worker bees build secluded areas of the hive where a new queen may develop. A short time before the new queens are about to emerge, some of the old workers join the former queen to form a huge swarm. 

At first, the swarm makes a temporary stop on a nearby tree. Scouts are then sent out to find a suitable new site. They usually search for a large enclosed space with a small entrance, protected from rain and wind, and insulated from large temperature fluctuations.

The scouts return with news of the new site, and within a day or two the entire swarm moves with a loud hum to its new hive, in a cloud with a diameter of as much as 10 or 20 meters. It may happen that the move to a new site is delayed, and the worker bees then form a hive on exposed branches. If this situation continues for too long, the colony may not survive through the winter.

The bees communicate through scented materials excreted by the queen bee. The worker bees modify their behavior according to variations in the scent.

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POINT OF VIEW:
Is "Eicha" an Internal Jewish Matter?

by Dr. Yisrael Rozenson

(1)  The Universal G-d 

The Torah portion of Devarim is an internal matter for Judaism, based on a closed discussion with our great leader: "These are the words which Moshe spoke to all Yisrael" [Devarim 1:1]. The Almighty, the other party to this discussion, is mentioned throughout in relation to the nation - "our G-d spoke to us" [Devarim 1:7], "your G-d" [1:10] - and not in a universal sense as "G-d."

But does this mean that all of the Torah relates only to us and to internal Jewish matters? Absolutely not. For example, this Torah portion itself tells us that "our G-d" gave Mount Sei'ir to Esav and gave Moav and Edom their lands. The conclusion is that G-d takes care of everybody, including Eskimos and primitive natives. It is important to emphasize this, because with the many exalted ideas which are part of Judaism, we might make the mistake of ignoring universal needs in the face of our worry for our own nation. We might otherwise be influenced to give too much weight to the rule that "the poor people of your city take precedence."

We must not ignore the truth. It is because of the universal aspect of the Torah that we are commanded, "Do not challenge them to war" [Devarim 2:9]. When King David waged war against the nations mentioned in this week's Torah portion, he justified his moves by claiming, "Didn't they attack first?" [Bamidbar Rabba 74]. That is, "They started" - a simple statement, based on deep morality.

(2)  Start with an Offer of Peace

Moshe was also involved in these issues. When he was commanded, "Start to inherit his land, and challenge him (Sichon) to war" [Devarim 2:24], Moshe's action would seem at first glance to be against this direct order: "And I sent messengers from the Kedeimot Desert to Sichon, King of Cheshbon, with words of peace" [2:26]. But, surprisingly, G-d was not angry with the leader who transformed a call for war into a message of peace. G-d's desire to conquer Sichon was achieved, but only in a roundabout way, after Sichon started the war. While we may have been left with less of an urge for war, we were given a powerful message about Moshe's actions and the desire for peace: "Even though G-d did not command me to seek peace with Sichon, I learned this need from the Sinai Desert, from the Torah, which came before the world" [Rashi, based on the Midrash].

These two concepts are related. First is a deep recognition (and not just lip service) that the Almighty is the G-d of the whole world and not only of the Jews. And this leads to a need for maximum caution, not to cause any harm to any of those who were created in His image. It is not easy to demand these concepts from a nation which has had such a long history of misfortune and has fought such difficult battles in order to survive. However, we have no alternative but to rise to the challenge.

(3)  Sensitivity to Suffering in the World

Our sages, in line with the universal messages of Judaism which we have discussed so far, linked the word "eicha" [how can it be?] with G-d's question to Adam, "Ayeka?" [Where are you?] [Bereishit 3:9]. The two words are spelled the same. According to the Midrash, G-d's question is replaced by a lament after He has expelled Adam from Eden (Bereishit Rabba 19:9). The cry which starts the book of Eicha as internal Jewish suffering has thus been transformed into a universal lament on the fate of humanity as a whole, and on the suffering in the eyes of all the children of the world, who are so similar to each other.

All human beings suffer. While it is not always possible to relieve the suffering, there is a possibility of reaching out in compassion. We can pray that the suffering be relieved, we can show appreciation for those among us who have spent their lives trying to help others in the world. We can show exactly the same depth of feeling which we showed in condemning the people of the world, standing by in silence when we were in danger of being destroyed. Let us hope for some "reciprocity!"

Tonight we will weep about our misfortune. It is permitted for us to lament an internal Jewish matter, but we are also permitted to be upset by misfortunes which have befallen others. In our prayers, let us emphasize that our G-d is also G-d of the entire world. The tears of this night provide the foundation for the temple which was destroyed: not only "My house" but a "house of worship for all the nations" [Yeshayahu 56:7]. This is the true inner meaning of the Jewish situation.

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TORAH AND...PRAYER:
Reciting "Nachem" in the Grace After Meals

by Rabbi Uri Dasberg

According to the Rama, in the name of the Maharil, "One who eats on Tisha B'Av (because of illness or by mistake) should recite 'Nachem' in the Birkat Hamazon" [Orach Chaim 557]. This would seem to be similar to Yom Kippur, when a child or one who is sick adds the "Yaale Veyavo" prayer to the Grace after Meals, mentioning the holiday of Yom Kippur (618:10). However, in that case, the added prayer is one which is part of the Grace after Meals on all the holidays, and the only innovation is to mention Yom Kippur, so that this ruling might be considered part of the general requirement to mention the holiday in the Birkat Hamazon. "Nachem," on the other hand, is recited on only one day during the year, as part of the Shemona Essrei (once, during Mincha, according to the Ashkenazi custom and all three times according to the Sephardi one). It was never considered as part of the Grace after Meals; why should it be recited on Tisha B'Av?

In addition, the Rama and the Maharil disagree with the Shulchan Aruch, and write that Nachem should be recited only during Mincha, "since the flames were lit in the evening, and therefore the humiliation of Jerusalem is not to be mentioned before the evening" (quoted by Abudraham). If that is the case, why should one who eats earlier in the day say this prayer, which describes the humiliation of Jerusalem?

It may be that the reference is not to the prayer added to Shemona Essrei on Tisha B'Av but to a different text called "the mourner's blessing" attributed to the Geonim. This was recited in the Grace after Meals in a house of mourning, and it consists of the following: "We pray that our G-d will console the mourners of Zion and of Jerusalem, and the mourners of this misfortune. Console them in their mourning, and turn their sadness into joy, as is written: 'Just as a man who is consoled by his mother, so will I console you, and you will be consoled in Jerusalem' [Yeshayahu 66:13]. Blessed are You, G-d, who consoles mourners and builds Jerusalem." (See the Talmudic Encyclopedia, volume 4, page 418).

Thus, the source of the Nachem prayer recited in Mincha of Tisha B'Av may well be Birchat HaMazon. But since this is normally not recited, it was transformed into an addendum to the blessing, "He who builds Jerusalem," in the Shemona Essrei, and modified to take the general mourning into account.

According to Rabbi Tzvi Shechter, in his book "Nefesh Harav," Rabbi J.B. Soloveitchik explained that the Rama did not rule that an entire prayer should be recited but suggested modifying the beginning of the third blessing of Birkat Hamazon. Instead of starting the blessing with the word "Rachem," have pity, the word should be "Nachem," give consolation.

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RELIGIOUS ZIONISM IN ACTION:
Explaining the Torah

by Nissim Swed

The tractate Berachot has many halachot, and it is quite possible that one who finished studying the volume may still not know how to act in a specific situation, losing his way among the different conflicting opinions. For this reason, the late Rabbi A.Y. Kook added to the text of the Talmud the halachic rulings of the Rambam and the Shulchan Aruch, and called this work by the name of "Halacha Berura," clear halacha. He left it for his students and followers to trace the reasoning from the text of the Talmud up to the final halachic ruling. This work, named "Birur Halacha," clarification of the halacha, is being performed in the Halacha Berura Institute, which is connected to Yeshivat Mercaz Harav, in Jerusalem.

Berachot is the tenth volume of the work to be published. Those who study Talmud, including students in yeshiva high schools, can enjoy the fruits of the labors, relying on this work to understand the practical rulings of halacha. The finished product also serves to encourage creative thinking. About 250 students from 24 yeshiva high schools participated recently in a contest, each one writing a project based on the published volume. Teachers were helped to guide their students with workbooks and special courses prepared by the institute. By-products of the work include a two-volume index of commentaries on the Rambam, referencing thousands of sources for his monumental work, and a subsidiary index of relevant works by Rabbi Kook.

Specific topics in this method of study can be viewed on the internet, at URL: http://toranet.co.il/halachabrura, where it is also possible to ask questions. Those who want to use more conventional methods of contact can telephone, at: 02-6521259.

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Shabbat-B'Shabbato 5758 Archives

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SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin distributed free of charge in hundreds of synagogues in Israel. It is published by the Zomet Institute of Alon Shevut, Israel, under the auspices of the National Religious Party.

Translated by: Moshe Goldberg

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