A Fiery End

Kapital 74 begins with the words “Maskil L’Assaf Lama Elokim Zanachta Lanetzach”, and Rashbam explains that Assaf was among the Bnei Korach and it was he that posed this opening question: why has Hashem dismissed us for so long a time? This question, and the continuation of the Passuk, which speaks about the fury of Hashem that seems to rain continuously upon us, set the tone for this Perek, which has a definitive theme. Sforno explains that these Pessukim form a Teffilah about the Tzaros of our Galus, which began following the destruction of the second Bais Hamikdash. This Perek is therefore quite relevant to the period of Bein HaMetzarim in which we find ourselves, and can perhaps help us frame our mindset during these days.

The Pessukim begin with a simple plea: “Zechor Adascha Kanisa Kedem Ga’alta Shevet Nachalashecha”. Rashi explains that Bnei Yisroel are refered to as Kanisa Kedem because they were selected as the Am HaNivchar prior to the creation of the world. Radak explains that that the Passuk is asking that HKBH remember us as He did in Mitzrayim, and bring the Geulah similarly.

Later, the Pessukim Assaf speaks about a striking byproduct of Galus: “Ososeinu Lo Ro’inu Ain Od Navi”, because we no longer have Neviim to guide us, we cannot see the signs sent by HKBH. These Osos might spur us to Teshuva, but in their absence, “V’Lo Itanu Yodeah Ad Mah”, we have no way of knowing when this Galus may end. That the Galus is apparently interminable is itself on of the many Tzaros from which we must Daven to be saved.

Many of the Pessukim that make up this Teffilah discuss the Gevura of Hashem, reminding us that He is the “Poel Yeshuos B’Kerev HaAretz.” Rashi explains that Assaf mentions Krias Yam Suf, “Atta Porarta B’Azcha Yam”, the Nes of the Be’er Miriam, “Attah Bakata Mayan V’Nachal”, and the Krias HaYarden, “Attah Hoshavta Nehoros Eisan”. But as we know, it is not only the Nissim Geluyim that are evidence of the Gevuros Hashem, and the Pessukim speak about the more prevalent signs. “Lecha Yom Af Lecha Layla”, the day and night are themselves a creation of HKBH, as are the seasons, “Kayitz V’choref Atah Yitzartam”. The focus on the control HKBH has on Teva—through Nissim Geluyim as well as Hashgacha Elyona—is an important part of this Teffilah, as we ask HKBH to once again bring the Geulah despite any potential constraints.

This Perek does not only focus on the Galus itself, however—there is also discussion of the event which precipitated it: the Churban HaBayis. In fact, the words of this Perek are found in Chazal as the source for some of the stories with which we are familiar. For example, the Gemara in Gittin tells the story of Titus HaRasha, who entered the Bais Hamikdash and committed the most vile acts, and then plunged his sword through the Paroches. The Gemara concludes this story by citing the Passuk found towards the beginning on this Perek: ‘Sha’agu Tzorerecha B’kerev Moadecha Shamu Osasam Osos”.

While some references to the Churban are circumspect, there are two Pessukim that speak very openly about this tragic event. The first Passuk tells us: “Shilchu Esh Mikdasheca L’Aretz Chililu Mishkan Shimehcha.” Our enemies set the Mikdash aflame, and then desecrated the ground it had been built upon. The Perek continues: “Imru B’Libam Ninam Yachad Sarfu Kol Moadei Kel B’Aretz”, they were united in their plans to burn the Mikdash.

These Pessukim describe the Churban in stark terms, and their intent is quite plain, but there is a simple question that arises from the way that they are written. The Passuk mentions twice the manner in which the Bais Hamikdash was destroyed—“Shilchu Esh Mikdasheca” and “Sarfu Kol Moadei Kel”—which seems to place an emphasis on the means used. Why is this important? Why does the fact that fire was used in the Churban matter to the point that the Passuk mentions it twice?

This question is bolstered if we look closely at the words of Rashi here. The the word “Ninim” is unfamiliar, but Rashi tells us that it means “leaders”. He continues, explaining that the Passuk refers to the leaders of the various Umos that domintated the world, each in their particular era. The Passuk tells us “Imru B’Libam Ninam Yachad” because despite their differences in culture and chronology, they all took the same action: “Sarfu Kol Moadei Kel.” They each burned the Bais Elokim that existed at the time: the Pelishtim destroyed Shilo, Nevuchadnetzar the first Mikdash, and the Romans the Bayis Sheni. It emerges that each of these enemies used the same methods in their acts of Churban. Certainly, this cannot be a coincidence—why is this the case?

If we look at the way Chazal understand these Pessukim, the question becomes even stronger.

The Medrash Tehillim cites the words of an earlier Passuk “V’Ata Pitucheha Yachad”, and explains Al Derech Drush, that a door was opened for the enemies of Hashem to destroy the Mikdash. The Medrash continues, explaining that the Dor Haflaga attempted to mount a war against Hashem in the heavens but were unsuccessful, yet they set the stage for the Churban which took place on the earth. This means that in some way the Sreifas Bais Elokeinu was put in motion by the Dor Haflaga thousands of years prior. How can we understand this? In what way was the Churban, and specifically the fact that it was done with fire, related to the Dor Haflaga?

The connection between the Churban and fire is highlighted in one other place in a way that perhaps adds another dimension to the discussion.

On Tisha B’Av we add the Tefillah of Nachem in Shemona Esrei of Mincha, which closes with the words: “Ki Attah Hashem B’Esh Hitzata U’BEsh Attah Asid Livnosa…” Here too we mention the fact that the Churban, but there is an important addition: the Mikdash will be rebuilt with fire as well. This certainly shows that there is a close connection between not only the Churban, but the Bais Hamikdash, and Esh. How can we understand this?

It seems that in order to answer these questions, we must better understand the nature of fire, and what it represents. Perhaps we can do so based on another manifestation of Esh found in the Torah.

The Passuk in Parshas Mishpatim describes Mattan Torah as follows: “U’Mareh Kavod Hashem K’Esh Ocheles B’Rosh HaHar L’Einei Kol Yisroel”. The Ibn Ezra there explains that the Shechina itself appeared as though it was uncased by a cloud, on top of which the Shechina itself appeared a consuming fire.

The Sefer Mekor Chaim, which is a Pirush on the Ibn Ezra written by R’ Shmuel ibn Seneh in the 14th Century, explains why Hahsem is compared to a fire here: “L’Fi SheHaEsh Ein Anu Makirin V’Roim Oso Ela B’Zulas Atzmo”. Fire, he explains is only discerned in its absence, “Kach Hu Yisbarach Aino Nikkar…Ela B’Zulaso”.

R’ Shaul Nathenson, in Divrei Shaul to this Passuk, explains the words of the Mekor Chaim with much depth. When we see flames, he explains, the fuel for the fire has already been consumed: the flames are a symbol of its destruction. This is what is meant by the words “Ein Anu Makirin V’Roim Oso Ela B’Zulas Atzmo”. The Divrei Shaul uses this concept to explain a number Mamarei Chazal, one of which can allow us to easily understand this concept.

The Medrash Tanchuma in Parshas Ki Sisa tells us that Moshe Rabbeinu did not understand the Mitzvah of Machatzis HaShekel until Hashem showed him a Matbeah Shel Esh. This is an all together difficult Medrash to understand, but the Divrei Shaul explains it based on our new understanding of Esh.

Moshe did not understand how money, the representation of Gashmi, can serve as a Kofer Nefesh, as the Passuk there suggests. The truth about money, however, is that on its own we cannot tell whether it is good or evil—that is based solely on how it is used. If one uses his material gains for Tzedaka and Mitzvos, it is elevated. If, however, it is used only in the pursuit of physical pleasures, the opposite is true. This was shown to Moshe Rabbeinu by using fire, which is also only Nikkar B’Zulas Atzmo—the essence of a person’s money can only be properly defined after it has been used, just like fire can only be seen when its fuel has been consumed.

Perhaps, based on this idea, we can understand the connection between the Churban and Esh.

When the Bais Hamikdash stood, it was the nexus of our Ruchnias—the place when one went to be closer to the Shechina, to exist on a higher plane. As time went on, however, we became complacent, assuming that the benefits of the Mikdash, the abilities it afforded us, would always be there, no matter our behavior. This attitude led us to ignore the warnings of the Neviim or Tzadikim, and the Churban ensued.

For this reason, the Mikdash was destroyed using Esh, as a message to us: just as fire is only Nikkar B’Zulas Atzmo, the Mikdash will only be appropriately valued once it is gone. The Churban awoke within us feelings of longing that would have prevented it in the first place had we properly appreciated what we had.

This was true each time one of our enemies succeeded in destroying the Bais Elokeinu, as Rashi explains, and it is why each Churban took on a reality of Sarfu Kol Moadei Kel. In each case we needed the message of fire, which is Nikkar B’Zulas Atzmo, to understand why we lost our Mikdash.

We can perhaps understand the Medrash Tehillim based on this as well. Chazal identify different reasons for the Chet of the Dor Haflaga, but there seems to be an underlying attitude: complacency. They felt that their existence on earth was ensured and therefore had the audacity to believe that they could now conquer the heavens. This attitude of complacency is what led to the Churban so many year later, and in this way the acts of the Dor Haflaga led to the eventuality of Sarfu Kol Moadei Kel.

This brings us to the words of Nachem: “B’Esh Hitzata U’BEsh Attah Asid Livnosa”. We now understand why the Mikdash was destroyed through Esh, and can perhaps also explain why it will be rebuilt using the same the elements. “Kol HaMisabel Al Yerushalayim Zoche V’Roeh B’Binyana”. Only if we can properly appreciate what we are missing will we be Zoche to see the Binyan HaMikdash. At that time, we will have achieved the reality of “Nikkar B’Zulas Atzmo”, understanding what we are truly missing and properly yearning for its return. On that day, which will come sooner than we can imagine, we will understand the concept of Shilchu Esh Mikdasheca, and rejoice in the glow of the Bayis Shlishi.