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Observances & Rituals:

We should be governed by compassion, not callousness

By Rabbi Yossi Kenigsberg

We are currently within a period of time in the Jewish calendar known as the Three Weeks. During this juncture, we adopt a process of incrementally increasing mourning practices in commemoration of the destruction of the Holy Temples in Jerusalem.

The first temple was destroyed in the year 3338 of the Jewish calendar after standing for 410 years, and the Second Temple was destroyed in 3828 after standing for 420 years. The Three Weeks begin with the Fast of the 17th of Tammuz, the date when the initial breach in the walls surrounding Jerusalem occurred. From that point, our restrictions expand and entail haircuts, shaving, listening to music, and performing weddings.

Beginning on Rosh Chodesh Av, drinking wine and eating meat are added to the prohibitions. Finally our mourning reaches a crescendo on Tisha B'Av, (this year, on Sunday, Aug. 10) the anniversary of the destruction, when we engage in a 25-hour fast, sit on the floor, do not wash, or wear leather shoes and generally conduct ourselves as mourners deeply entrenched in the abyss of sadness for our loss.

What is it about the destruction of the two temples that motivates our tears and feelings of anguish? Surely, it is not consistent with Jewish philosophy to feel such despair simply because of the loss of an edifice. Have we not in a sense replicated this loss by constructing numerous synagogues and yeshivas that are filled with individuals learning Torah and committed to lives of strict Torah observance? In addition, how is it possible to relate in such a blatant fashion to events that transpired 2,000 years ago? Have we not demonstrated our resilience as a people by prospering both materially and spiritually in the Diaspora? Have we not for the most part overcome those losses from 2,000 years ago?

It is important to understand that what we are mourning this time of year is not the loss of a building but the deprivation of an unparalleled way of life. When the Jewish People lived in Israel during the existence of the Beit Hamikdash, they enjoyed a lifestyle steeped in spirituality. Holiness was tangible and evident in every corner. The presence of God and His intervention in our lives were palpable and manifest. Once we were exiled, we lost this special relationship with Him. Although God was still master of the universe, His control was more mysterious and obscure and, therefore, required greater effort on our part to perceive His continuous involvement.

This lack of clarity from which we suffer leaves us at times bewildered and confused and we mourn this obstacle in our relationship with God. Despite our myriad accomplishments, our spiritual lenses remain clouded and murky.

On Tisha B'Av, we also mourn the reason for the destruction and our exile. The Talmud tells us that the first Temple was destroyed as a result of cardinal sins of the Jewish People that transpired at that time. That exile, however, lasted only a few hundred years followed by the rebuilding of the Temple. The destruction of the second Temple was caused by baseless hatred and senseless enmity amongst the Jewish People. This exile has been the most bitter, painful and longest of them all.

The Sages tell us that any generation that does not see the rebuilding of the Beit Hamikdash is considered to be complicit in its actual destruction since it did not rectify the reason for the destruction. Unfortunately, we continue to witness the Jewish People frequently embroiled in a web of disunity and rancor. Disrespect, insensitivity, and callousness occur too frequently in our interpersonal relationships. Forgiveness, compassion, and unconditional love often do not govern our behavior.

Since we have not demonstrated our ability to transcend pettiness and hostility, we continue to find ourselves in a Diaspora, which although at times has been generous and amenable has also plunged us into episodes of violence and upheaval. Ultimately, we are unable to truly fulfill our national potential and destiny prior to the final redemption. 

Rabbi Kenigsberg is an educator who lives in Elizabeth. He has worked in Jewish education for 25 years, serving in various capacities, from teacher to principal, and is currently operating a tutoring service for children and adults. He can be reached at (908) 303-6924 or rabbiyk@aol.com.