Reflection: Tisha b'Av and Tu b'Av Fusion - Blooming Out of the Thorns

BS"D

Two months ago, we experienced the heartrending day of Tisha b'Av, the 9th of Av.  It is the anniversary of many a tragedy for the Jewish People, from exiles and expulsions, to war and destruction.  It all began when the Meraglim (Spies), returned from their explorations of Eretz Cannan while the nation traversed the Midbar.  Their report:  Negative, subjective, fearful, and discouraging.  Of course, upon this event, national hysteria ensued.  The Bnei Yisroel forgot that G-d was with them, would wage their wars, and had given them the Torah to guide them through the smooth and rough of building anew in their promised home.  It was in a way a serious rejection of emunah (belief in G-d).  Hashem was angered by their tears, which were devoid of any real sense, and vowed, "Since you wept on this day for no reason, it shall eternally be a day of real grief for you!"

Through the suffering of this day, for so many generations, we've been rebuked by Hashem...  and hopefully we have been compelled to correct the errors of the past with fresh new devotion.  The Jews were banished from England in 1290, and Spain in 1492, on Tisha b'Av.  On this day, the last Jewish War came to a bloody halt, as Bar Kochvah, military beacon of Israel, turned against his morals and fell in battle, in the betrayed stronghold of Beitar, as Judea was taken captive by the wicked Roman Legions.  But on the 9th, we also became bereft of two of our greatest treasures...  Both the first and second Batei Mikdash were destroyed; the first, built by Shlomo haMelech, was ravaged by Nevuchatnetzar of Babylon, and the second, erected by Ezra, was burned to the earth by Titus of Rome.  The first destruction was punishment for our violation of the three greatest aveiros, of idol-worship, immorality, and bloodshed, which we must give up our lives to avoid engaging in.  The second destruction was on account of the sinas-chinam, baseless hatred, that burned all bridges of connection and respect between the various communities of Israel.  With the Churban (Destruction), G-d's Shechina was obscured in this holiest place of Yerushalayim, and the peace and kedusha that were trademarks of the city disappeared.  With each Churban, we were sent off on a long and painful Galus (Exile) tormented, persecuted and shamed along the way...  But even upon our return to the Holy Land, we've never yet recovered spiritually.  We are still struggling through a deeper-reaching darkness.

It is important to live b'simcha, with joy; but over the course of the year, as the sun rises and sets, we might forget our current state, what we are missing and striving to re-attain, and the pain that lays with the soul of each and every Jew in our Galus...  On Tisha b'Av, we take the time to bring all the memories once more to the surface, and to open our ears to the little voice inside that cries out with the agony of the past.  The many prohibitions that are accorded to the day, sharply reflecting the practices of a mourner, all combine and serve to create the frame of mind befitting the gravity and solemnity of this time.  We read the Navi Yirmiyahu's (Jeremiah's) Book of Lamentations, called Megillas Eichah, and recite Kinnos, the heartbreaking dirges relaying the destruction of Yerushalayim, and the fall and suffering of the Jewish People.  May none of us ever again have to experience such loss and horror.

We might ask if the prophets and paytanim (Hebrew liturgists) can actually do justice in truly capturing the terror that abounded the period...  I don't know.  Perhaps they did, but in this time we are often unable to comprehend such monstrosities occurring in reality.  May Hashem avenge the blood of all the lost souls.    I felt that one of the most agonizing aspects of the Kinnos, was that of the loss of young life.  One reference lies with  the following Kinnah:  Kinna 16 - Z'chor asher asah tzar/Remember what the tormentor did:

"Atah katzafta v'hirshayta  l'fanos, y'ladim asher ain bahem kal m'oom misham l'hafnos.  Lamah ragshu goyim v'lo shata el hamincha p'nos, v'shilchum b'eretz ootz b'shalosh s'finos.  -- You (G-d) were so enraged that you allowed them to empty (the Temple of its contents), and to remove from there (Jerusalem) the unblemished children.  Why do you allow the nations to gather (against me) while you ignore my offering, paying it no attention?  They sent them (the children) away to the land of Uz in three ships." {Kinnos 16: kuf-reish} *

The composer of this Kinnah formed this scene derived from a story given over in the Gemara (in Gittin), and Midrash:   Either the emperor Vespasian, or his son Titus who later succeeded him, abducted and corralled 400 Jewish youths, girls and boys, and packed them into three vessels, shipping them off to Rome to be employed in immoral affairs.  The children, when learning of this, decided that they would never disgrace Hashem, and preferred to give up their lives to avoid doing so.  How did they go on to accomplish this?  The Kinnah continues:

"'Hashiveinu shivu' k'va'u b'nivchei yam, v'shitfu atzma yachad linpol bayam.  Shir v'tishbachot shor'ru k'al yam 'ki alecha horagnu bimtzulot yam. -- 'Bring us back!' (to life in the World to Come) they cried out as they sunk into the sea's depths, as they united themselves with a solemn pact to cast themselves into the sea as one.  They sang song and praises as (Israel did) at the Sea of Reeds, chanting, because for Your sake we are killed in the depths of the sea!" {16:shin}

This is where a great deal of my unrest lay.  Why did these children have to die?  What did they do wrong?  While adults went astray and fell so drastically from their spiritual stature, these children combatted the very sin that was their elders' shame!  Why were the children lost on account of the parents' errors?  Why was their young life, so full of potential cut down?  The next generation, they were the future and continuation of the nation...  Hashem, Your ways and reasons are too far beyond our human perception....

Astoundingly, unbelievably, inspiringly, the young people decided as one, down which path they would point their life:   They would never comply with living a life of immodesty in a defiled metropolis...  instead, they would make the ultimate sacrifice to remain pure and devoted to Hashem.  The children were visited by one challenging reservation-- they weren't  initially sure if becoming martyrs was the called-for action in their situation.  They feared that if it wasn't, then on account of forfeiting their life in this world, they would also forfeit their portion in Olam Haba.  To assuage this concern, Hashem granted the young people Ruach Hakodesh, Divine Inspiration, through which they cried out verses from the Torah, that answered their question and granted them solace.  We are taught that Hashem called out to the young people a pasuk from Tehillim {68:23}:  "My Lord promised 'I will bring you back from Bashan, I will bring you back from the depths of the sea.'"  (The name "Bashan" is connected to "busha - shame", alluding to the disgrace we feel before Hashem, that results from falling below our bar for decency.)  With this, Hashem assured them that He will revive and honor all those who hold onto the Torah's convictions, even when they are forced into the most painful and dark situations, and are compelled to give up their life, such as these children.

And what did these brave youths sing in response as they made the ultimate Kiddush Hashem?  As they leapt into the waters, the children on the first ship cried "Have we forgotten the Name of our G-d and extended our hands to a strange god? {Tehillim 44:21}"  Those who leapt from the second vessel called "Is it not so that G-d can examine this?  He Who knows the secrets of the heart! {44:22}"  The captives of the third boat declared "Because of Your sake we are killed all the time, we are considered as sheep for the slaughter. {44:23}"

"Ki t'homos ba'u ad nafsham, 'kal zot ba'atnu v'lo sh'chachanucha chilu l'mamashan', tikvatam natnu l'mayshiv mibashan, uvat kol nishma 'urah lamah tishan.' -- Even as the depths were about to take their souls, they prayed to the Real One, saying 'All this has befallen us, yet we have not forgotten You!'  They placed their hope in the One (Who promised) to bring them back from Bashan, and a heavenly voice was heard, 'Awaken!  Why do you seem to sleep?'"  {16:taf}

Utterly dedicated to G-d, they returned their souls to Him, at the greatest price.  They died with a song of pure faith on their lips.

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Their unbelievable act did not go unrewarded.  Although Hashem will revitalize their very same souls with the coming of Moshiach (please, let it be now!), He created a time and opportunity in which the tables of tragedy were turned to the diametric opposite.  There is, as the fourth pasuk of Kohelet (Ecclesiastes) most profoundly states:  "Ais livkos v'ais lis'chok ais s'fod v'ais r'kod. - A time to weep and a time to laugh; a time of wailing and a time of dancing."

Following the passage of six days after Tisha b'Av, is a festival called Tu b'Av-- the fifteenth of Av.  Quoting the Gemara (Taanis):

There were no greater festivals for Israel than the 15th of Av and Yom Kippur. On these days the daughters of Jerusalem would go out... and dance in the vineyards. And what would they say? "Young man, raise your eyes and see which you select for yourself...." 

And so it is written, "Go out, daughters of Zion, and see King Solomon, in the crown with which his mother crowned him on his wedding day and on the day of his heart's rejoicing" (Song of Songs 3:11). "His wedding day" -- this is the Giving of the Torah; "the day of his heart's rejoicing" -- this is the building of the Holy Temple, which shall be rebuilt speedily in our days.

Tu b'Av was a holy time, of making matches of young couples, and sparking the beginnings of new Jewish homes.  The shattering of Jewish unity that was one of the deepest-reaching agonies of Tisha b'Av, was countered by the rebirth and rejuvenation of strong bonds, commitments, and love.  After the long period in which G-d was so profoundly concealed, His hand once more showed itself through the miracle that is called marriage, of brining one soul to meet their other half, in perfect wisdom for who is best suited to whom.  Yom Kippur (it's coming up!) and Tu b'Av, are in fact times of 'renewed marriage' between us and Hashem: Yom Kippur, is a pure and complete fusion of our souls with their Source; and Tu b'Av, the time of healing succeeding the suffering, rekindles our faith in G-d, and causes us to celebrate "crossing over the threshold" into Yemos haMoshiach, eternal days of world-harmony and soulfulness; may it be now.

Parshat Ki Teitzei: Don't Take Ad-Vintage

BS"D

Good erev Shabbos everyone!
I dedicate this parsha-post as a zechus for yeshua, brachos, and Siyata di'Shmaya for all the Jewish communities of Houston.

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A tremendous amount of mitzvos given over in the Torah, are solely for the sake of molding us into more sensitive people, showing us how to increase our sensitivity of G-d, everyone we interact with... and our true selves.  We must be in tune to what our Neshama requests of us, because, in a most profound truth...  it is Hashem speaking, through us.

Some customs and stringencies we may at first find unusual, and Chas v'Shalom, even scorn.  But with a little clarification...  the pieces come together.  Kaitzad, for example:  We are instructed in Mishna Berachos (Perek 6, Mishna 6):  "Ba lahem yayin b'toch hamazon kol echad v'echad m'vareich l'atzmo - If wine was brought to them (a group of diners) during the meal, each and every one recites the blessing (over the beverage) for himself."  However:  "L'achar hamazon echad m'vareich l'chulam - (if the wine was brought) after the meal, one recites the blessing for all of them."  What is the reasoning behind this law?  The Gemara declares that 'the mouth is not clear of food during the meal.'  One explanation that our Sages elaborated with, is that if in the middle of the meal, while everyone is having a good time and noshing, one man recites a blessing aloud, for all to respond to with a mandatory Amein...  we face a very serious choking hazard!  That is why this law was created-- to ensure safety, and preservation of health and human life.  We all know the dangers of talking with food or beverage in our mouths...  Only after the meal, when all present most assuredly have clear throats, can they chorus in this praise of Hashem.  Is this not astounding?  These age-old Rabbis and teachers were thinking to the most minute details, and with this careful consideration, established timeless guidance and protection.

One of these beautiful mitzvos, based on such sensitivity, will be the focus of our discussion this week.  Let's flip to the 5th Aliyah of our sidra, Ki Teitzei:

"Ki tavo b'kerem rai'echa v'achalta anavim k'nafsh'cha savecha v'el-kely'cha lo sitayn - When you enter your neighbor's vineyard, you may eat as many grapes as you desire, until you are sated, but you shall not put [any] into your vessel." {Devarim 23:25}

The Torah regulates all aspects of commerce and business, and of course, employer-employee interactions.  In the above verse, Rashi clarifies, "rai'echa" doesn't simply mean your neighbor.  You would never crash your neighbor's garden and "pick-your-own" (unless, of course, you were invited to by the owner).  Rather, he says, drawing from Gemara in Bava Metzia, this alludes to a worker entering the field of the one who hired him, to harvest and gather.

The Torah's concern here, lay in the possibility that a unique psychological torment may be posed to a hired hand, who is working around the fresh, appealing fruit all day, when he is unpermitted by the one who hired him to eat any.  So the employer is commanded here to be sensitive to his worker's needs.  The hired-hand is working hard, and this above teaching is part of the responsibility entailed on the employer's part to his hire.  If the employee becomes hungry, the employer will deny him nourishment, and starve him on the job?  Of course not.  All the more so, he shall be ungrudging and let the worker eat as much as he desires, until he is satisfied.

However...  There is accountability on the employee's part too.  Even though his boss is charged with beneficence towards him, the hire must accept the privileges with fairness.  The Torah goes slack on no one, and respect here is demanded from both sides. 

What are the rules for the worker in this case?  The Torah warns him "savecha - until you are sated."  Rashi again brings down from Bava Metzia, that the hire shall still his hunger, but he is forbidden to consume the grapes gluttonously.  What does it mean, when the verse reads "v'el-kely-cha lo sitayn - but you shall not put (any) into your vessel"?  With this, the worker is admonished that he is by no means permitted to stash his employer's harvest away for himself.  Whatever he is allowed to eat-- it is strictly an on-site lunch.  He may not freely gather and pack up what isn't due to him, to take home.  What else does this clause teach us?  There is only potential for this situation to arise, when the hire is harvesting, and picking the grapes himself!  Only then must extra caution and integrity be taken, to prevent taking advantage (or shall I say ad-vintage?), so that he doesn't slip a few extra juicy gems into his own personal container, for private use, when it truly belongs to his employer.  As was said, the only time this could occur, is when grapes were being picked.  Drawing from Bava Metzia, if hired-help was working on something else in the vineyard or orchard, for example, tilling soil or trimming the hedges, the produce of his boss's field was off-limits to him to begin with!

Similar laws apply to the next verse, which makes reference to a worker in a wheat field, and what is and isn't permitted to him.

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When we are working in a team, or others are doing a favor for us, be cognizant of their requirements.  Could the landscaper use a refreshing glass of ice-water on this 90-degree August day?  Could the cleaning help for Pesach use some lunch?  This idea needn't apply exclusively to victuals, nor just someone who is doing something for you.  Be sensitive to everyone.  Does the girl sitting next to you on the bus look a bit down?  You could give her a warm smile.  Does the older man who lives alone down the street need a little chizuk?  Pop over to say hello, and share with him an insight that might cheer him up.  Could your frazzled mother use some quiet?  It's always fun to play games outside with younger siblings!  These are but a few of an infinite array of other mitzvos, with which you can nourish and uplift everyone you meet.

And what if you are on the receiving end, like the hired-hand or employee?  Well, we know what we personally need, so we can shun greed.  We are all responsible for our moral choice (this is in fact what makes us like Hashem-- free choice to do right or wrong!), and it's all in our hands to ensure that we don't overstep the limits and boundaries set for us by Torah, that we don't take advantage of others, and adhere to the highest levels of human holiness.