Every
year, one of the greatest challenges going into Tisha BAv is the statement of
the Gemara Yerusalmi “A generation in
which the Temple is not built is considered to be one in which it was destroyed"(Yerushalmi,
Yoma 1:10). The Gemara also tells us
that, the people at the time of the destruction studied Torah, observed the mitzvot and
performed good deeds. Their great failure was in sinat chinam-
baseless hatred. It was internal strife and conflict that ultimately brought
about the Temple's destruction( Yoma 9b). The logical conclusion that one
must take from these two Gemarot, is that if in our days the Temple is still
not rebuilt, then our generation is still suffering from the ills of sinat chinam,
which was the cause of the original destruction. The Netziv (Rabbi Naftali Zvi
Yehuda of Berlin) ,in his introduction to the book of Berishiet, writes that
the cause of sinat chinam during the time of the Second Temple was that people believed that they had a monopoly
on Avodat Hashem. He says that when people saw others worshipping Hashem in the
way that they deemed unfitting, they would declare them to be heretics. These people were not doing anything wrong,
on the contrary they were finding their own unique expression in serving Hashem
but since it did not fit into what was thought to the “right” world view, it was
deemed heretical, which ultimately led to in fighting amongst the Jews and the
destruction of the Temple. As the Netziv writes that Hashem cannot stand
“Tzadikim” like these and because of this the Temple was destroyed.
The question that should confront us each and every year, is
how are we going to change this year, so that the Temple will be re-built
speedily in our days? Rav Kook writes that, "If we were destroyed, and the
world with us, due to baseless hatred, then we shall rebuild ourselves, and the
world with us, with baseless love — ahavat chinam. (Orot
HaKodesh vol. III, p. 324)
How are we able to develop this trait of ahavat chinam,
which if we are successful in that endeavor will bring about the rebuilding of
Jerusalem and the Temple? I believe that the answer can begin with the gemara
in Meschet Ta’anit . The gemara writes that – “Whoever mourns for Jerusalem
will merit sharing in her joy” Ta’anit 30b).
After a cursory glance of this Gemara
it begs the question , why did the Sages say that those who mourn Jerusalem
will merit seeing it 'in its joy'? It would be more consistent to say that they
will merit seeing Jerusalem, restored and rebuilt. After all, the mourning is
because of the destruction of the city?
Rav Kook in Mo’adei
HaRe’iyah explains as follows, the Sages knew that when the city of Jerusalem
would again be rebuilt everyone alive at the time would witness the rebuilding
of the city. Even those people who did not mourn, or realize that there was
anything lacking in its destruction, would see it rebuilt. Therefore, the Sages are telling us, it is
true that many people will see Jerusalem rebuilt, however only those who
mourned for its destruction, will “merit sharing in her joy” feeling the joy
and excitement of its rebuilding.
Though Rav Kook has explained why the Sages chose the words
that they did, it is still puzzling why the Gemara wrote “Whoever mourns for
Jerusalem” and not “whoever mourns for the Temple”? I believe that within the
identity of the city of Jerusalem, there are fundamental lessons that need to
be internalized, without which rebuilding the Temple will be a very daunting
task.
The
Gemara in Bava Kama 82b lists ten Mitzvot ,which were not practiced in the city
of Jerusalem, including making the declaration of an "ir ha-nidachat"
(idolatrous city), etc. The reason given in the Gemara for this unique status
was that Jerusalem, unlike all other portions of The Land of Israel, was not
divided amongst any of the tribes.
The Gemara Yoma 12a continues in a similar theme and writes
that houses may not be rented out in Jerusalem because "it (Jerusalem) is
not theirs." Meaning, the halakha that Jerusalem was not divided among the
tribes means, in a practical sense, that Jerusalem does not belong to us. The
status of Jerusalem transcends the individual , is not the private property or
personal acquisition of any person in Israel, but rather is a part of Klal
Yisrael collectively.
Secondly, the Gemara
in Yoma (ibid.) continues and says that Jerusalem can never have the status of
an "ir nidachat" because the Torah, in teaching this law, uses the
word "arekha" (your cities) - and Jerusalem is not included in this
collective term since it was not given to any of the tribes. Although Jerusalem
belongs to Klal Yisrael, it is nevertheless not altogether and completely
theirs: it has a special status and is not part of "arekha" - the
collection of cities. Jerusalem is God's city, the dwelling place of the
Shekhina: "This is My resting place forever and ever."
Rav Aharon Lichtenstein says that
the messages that are being conveyed in the above Gemarot are as
follows. “The fact that Jerusalem belongs to no individual, issues to us a call
to elevate ourselves above the egoism symbolized by private acquisitiveness. We
need to rise above the prevailing idea that "What is mine, is mine; and
what is yours, is yours" - which, as we remember, is termed in Avot as
"the philosophy of Sodom." Thus, one aspect of Jerusalem is elevation
above considerations of promoting our own personal interests - both material
and spiritual. The fact that Jerusalem was not given to any one specific tribe
lends it a dimension of completeness and unity. The unity of Jerusalem is a
result not of a negation and nullification of differences but rather of a
complex combination of the different tribes.”
As mentioned above the Netziv was of the opinion that the
Chet of sinat chinam, was because people thought that they had a monopoly
on religious worship, and that anyone who did not follow their views was a
heretic. The city of Jerusalem is coming to teach us that we need to rise above
the false perception that we own the truth, and to realize that as Rav Aharon
Lichtenstein, writes “. Lest any
particular group wish to claim exclusive rights to Jerusalem, we need to
declare in response: Jerusalem was not given to any of the tribes. We need to
rise above spiritual imperialism which comes to impose one model only. … “The
unity of Jerusalem is a result not of a negation and nullification of
differences but rather of a complex combination of the different tribes.” (Holiday
Journal, Yom Yerushaliyim VBM)
Rabbi Yehuda HaLevi in the end of his book the Kuzari states that "Jerusalem will not be
rebuilt until the Jewish people will yearn for it with an utmost longing; until
they cherish its very stones and dust”. It is not enough just to mourn and long
for the re-building and redemption of
the physical city of Jerusalem, we must also desire to implant within ourselves
the lessons of this holy city. Only with the message of Jerusalem routed firmly
in our hearts will we be able to undertake the monumental task of rebuilding
ourselves, and the world with us, through ahavat chinam.
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