{"id":59239,"date":"2026-07-20T17:30:45","date_gmt":"2026-07-20T17:30:45","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=59239"},"modified":"2026-07-20T17:30:45","modified_gmt":"2026-07-20T17:30:45","slug":"concerning-sinas-chinam","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/concerning-sinas-chinam\/","title":{"rendered":"Concerning Sinas Chinam"},"content":{"rendered":"<p><strong>Introduction: Contrasting Two Generations of Destruction<\/strong><\/p>\n<p>The Gemara famously outlines the respective sins that led to the destruction of the two Batei Mikdash.<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a><\/p>\n<ul>\n<li>The First Beis Hamikdash was destroyed on account of the three cardinal sins \u2014 idol worship, adultery, and bloodshed.<\/li>\n<li>The Second Beis Hamikdash was destroyed on account of <em>sinas chinam<\/em> (baseless hatred).<\/li>\n<\/ul>\n<p>The Gemara remarks that we may conclude from this that <em>sinas chinam<\/em> is equal to the other three sins combined, seeing as it single-handedly led to the same destructive result. Indeed, the Gemara states further that <em>sinas chinam<\/em> is <em>worse<\/em> than those three combined, citing as proof the fact that the first exile lasted for seventy years, while our exile is still going.<\/p>\n<p>Needless to say, this matter needs to be understood. Although <em>sinas chinam<\/em> is clearly a terrible thing, how can it be worse than the most severe of sins?<\/p>\n<p><strong>In Search of the Reason for Something with No Reason<\/strong><\/p>\n<p>As we are seeking to bring an end to our exile, we naturally turn toward eradicating <em>sinas chinam<\/em> from our midst. How exactly are we meant to do that? To solve a problem one must first understand what that problem is and where it came from. In our case that seems, by definition, impossible, since we are dealing with something that is explicitly described as having no basis! It seems that all we are left with is to say, \u201cLet\u2019s stop hating each other for no reason,\u201d yet who among us actually thinks he does that?<\/p>\n<p>In truth, however, everything has a cause, and so does <em>sinas chinam<\/em>. It is called \u201c<em>chinam<\/em> \u2014 baseless\u201d because it has no <em>real<\/em> basis, but it has a cause, nonetheless. Let us try and uncover that cause.<\/p>\n<p>In fact, the cause for <em>sinas chinam<\/em> can be inferred from the very Gemara quoted above. It is actually from a section a bit further on that is not typically quoted from in these discussions, probably because it is so unexpected that we don\u2019t really know what to do with it.<\/p>\n<p>Regarding the generation of the first <em>churban<\/em>, the Gemara there states:<\/p>\n<p><em>They were wicked people, but they placed their trust in the Holy One, blessed be He.<\/em><\/p>\n<p>This is a most startling statement. We are dealing with people involved in the most egregious of sins \u2014 idolatry, adultery, and bloodshed \u2014 in light of which they receive the designation of \u201cwicked people,\u201d and yet we are told that they placed their trust in Hashem! It is fair to say that we would not have expected the Gemara to speak positively about them, given that their actions contributed to the destruction of the Beis Hamikdash. And indeed, the Gemara fully acknowledges their three major transgressions \u2014 yet it emphasizes that they still possessed <em>bitachon<\/em>.<\/p>\n<p>But if they had <em>bitachon<\/em>, how did they then come to commit all these grievous sins?<\/p>\n<p>Apparently, the Gemara is saying that nevertheless, under all their wrongdoing was an attitude of trust in Hashem. The core issues at that time were behavioral in nature. There was a disconnect between their beliefs and their actions. At their essence, they never truly lost their <em>bitachon<\/em>. While their actions did not always reflect this trust, to say the least, it nevertheless remained in their hearts.<\/p>\n<p>This is a truly remarkable statement.<\/p>\n<p>However, as much light as this statement sheds on the generation of the first <em>churban<\/em>, it sheds infinitely more light on the generation of the second <em>churban<\/em>, which the Gemara is contrasting with the first.<\/p>\n<p>For if the first generation is defined by doing everything wrong but still having <em>bitachon<\/em>, then the second generation \u2014 about whom the Gemara says they were involved in Torah and mitzvos \u2014 is contrasted by the fact that they did not have <em>bitachon<\/em> inside.<\/p>\n<p>Yet why are we looking to find an additional fault with the second generation, seeing as we have already identified their issue as <em>sinas chinam<\/em>?<\/p>\n<p>The answer, says the <em>Vilna Gaon<\/em>, is that this is not an additional flaw.<a href=\"#_ftn2\" name=\"_ftnref2\">[2]<\/a> Lack of <em>bitachon<\/em> is where their <em>sinas chinam<\/em> came from!<\/p>\n<p><strong><em>Bitachon<\/em><\/strong><strong> and <em>Sinas Chinam<\/em><\/strong><\/p>\n<p>To understand how <em>bitachon<\/em> and <em>sinas chinam<\/em> are connected, we must ask the basic question: Why would someone hate another for no reason?<\/p>\n<p>Why would you naturally harbor ill will toward someone simply because he exists? The answer lies in the perception and suspicion that the person might be taking something from you. We live in a world with finite resources, and the more people there are, the greater the chance that someone in your sphere of activity could be claiming something that might have otherwise come to you. This anticipation of loss can lead to resentment, which is where the concept of <em>sinas chinam<\/em> originates.<\/p>\n<p>The <em>Vilna Gaon<\/em> teaches that if a person were to have <em>bitachon<\/em>, he would not feel this way. <em>Bitachon<\/em> is, above all else, a mood born of a certain understanding. When you possess a sense of trust \u2014 which is what <em>bitachon <\/em>means \u2014 you understand that your actions and endeavors are being overseen from on high, and that ultimately, you will receive what is rightfully yours. The existence of others suddenly becomes less of a threat. When you have <em>bitachon<\/em>, the pressure that can lead to <em>sinas chinam<\/em> dissipates.<\/p>\n<p>What is amazing about this is that we often look at the two categories of mitzvos \u2014 <em>bein adam laMakom<\/em> (between man and Hashem) and <em>bein adam l\u2019chaveiro<\/em> (between man and his fellow) \u2014 as being basically distinct from each other, both important but not really connected. Yet here we see how integrally they are bound up with each other. It doesn\u2019t get more <em>bein adam laMakom<\/em> than <em>bitachon<\/em>, and there is no more <em>bein adam l\u2019chaveiro<\/em> concern than <em>sinas chinam<\/em>, and yet here they both are, essentially connected, with one being the direct product of the other.<\/p>\n<p><strong>Roofs and Foundations <\/strong><\/p>\n<p>This idea will lead us to a deeper understanding of why the second exile has lasted so much longer than the first one did. Commenting from the perspective of the second <em>churban<\/em>, the <em>Talmud Yerushalmi<\/em> states:<\/p>\n<p><em>Our fathers [the first generation] removed the roof [of the Beis Hamikdash with their sins], while we have uprooted its very foundations.<a href=\"#_ftn3\" name=\"_ftnref3\"><strong>[3]<\/strong><\/a><\/em><\/p>\n<p>What is the meaning of this contrast?<\/p>\n<p>The idea of <em>bitachon<\/em> exists at the heart of Judaism. Indeed, one could say that it <em>is<\/em> the heart of Judaism. It reflects a fundamental sense of connectivity between Hashem, the world, and me. Mitzvos and good deeds should naturally flow from this attitude. In the first generation, they sadly did not, leaving us as a heart without effective limbs. A terrible state indeed, but with the core intact, it was possible to \u201crecover from within.\u201d By contrast, the second generation was involved in good deeds, but the people were without a heart. In the expression of the <em>Yerushalmi<\/em>, in that generation, the very foundations of the Beis Hamikdash were uprooted, much as they had been uprooted from Judaism itself through lack of <em>bitachon<\/em> and through <em>sinas chinam<\/em>.<\/p>\n<p><strong>The Road to Recovery<\/strong><\/p>\n<p>Having identified the underlying cause for <em>sinas chinam<\/em> as a lack of <em>bitachon<\/em>, we now turn our sights to seeking to recover from it. How are we to develop the mood of <em>bitachon<\/em>? We can certainly try thinking about it, but thoughts are often abstract and difficult to harness.<\/p>\n<p>The truth, however, is that the antidote is at hand with something we do every day \u2014 if we allow it to be.<\/p>\n<p>The idea of <em>bitachon<\/em> is a central pillar of <em>tefillah<\/em>. When we pray and ask Hashem for our personal needs, for the needs of the Jewish People, and for the needs of the world, we are acknowledging that He is the only one who can truly provide for us.<\/p>\n<p>The Gemara states that prayer is akin to a <em>korban<\/em>, a sacrifice. How is this so? Seemingly, the way we pray does not reflect the essence of bringing a <em>korban<\/em>! What is it that we are sacrificing in our prayers?<\/p>\n<p>When we pray \u2014 if we pay attention to what we are saying \u2014 we are shifting our perspective on one fundamental idea: the belief that we are in sole control of everything that happens to us. This is a myth, and it is dispelled every time we ask Hashem to provide our sustenance. In so doing, we realign ourselves with the understanding that Hashem is the one who guides and controls all things.<\/p>\n<p>To remain focused throughout all of <em>tefillah<\/em> is indeed a lofty goal \u2014 as well as a worthy aspiration. But even while attaining that level is a work in progress, it is certainly the case that each <em>tefillah<\/em> deserves a moment of <em>bitachon<\/em> reflection. If we truly absorb the message that Hashem, not we, runs the world, and that if we act responsibly and diligently, the presence of others will not interfere with us receiving what is meant for us, suddenly, there is space for other people in our lives and room for them in our hearts \u2014 and we are on the road toward rectifying <em>sinas chinam<\/em>.<\/p>\n<p>Good Shabbos and <em>besoros tovos be&#8217;karov<\/em>!<\/p>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> <em>Yoma<\/em> 9b.<\/p>\n<p><a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a> <em>Vilna Gaon<\/em>, <em>Peirush al Kamah Aggados<\/em>, s.v. \u201c<em>aisi budiah<\/em>.\u201d.<\/p>\n<p><a href=\"#_ftnref3\" name=\"_ftn3\">[3]<\/a> <em>Yoma<\/em> 5a.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Introduction: Contrasting Two Generations of Destruction The Gemara famously outlines the respective sins that led to the destruction of the two Batei Mikdash.[1] The First Beis Hamikdash was destroyed on account of the three cardinal sins \u2014 idol worship, adultery, and bloodshed. The Second Beis Hamikdash was destroyed on account of sinas chinam (baseless hatred). [&hellip;]<\/p>\n","protected":false},"author":130789,"featured_media":59240,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[360],"tags":[],"class_list":["post-59239","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fast-of-tisha-bav"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v24.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Concerning Sinas Chinam - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/concerning-sinas-chinam\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Concerning Sinas Chinam - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"Introduction: Contrasting Two Generations of Destruction The Gemara famously outlines the respective sins that led to the destruction of the two Batei Mikdash.[1] The First Beis Hamikdash was destroyed on account of the three cardinal sins \u2014 idol worship, adultery, and bloodshed. 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