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Opinion & Comment
The Lessons Of Silence

A Talk Delivered by HaRav Yitzchok Hutner on Erev Tisha B'Av, 5739
Prepared from notes in Reshimos Lev by Reb Leibel Rutta

Shall I Fast?

"In the fourth year of King Darius . . . [the settlement in Bovel] sent . . . to ask Hashem . . . to say to the cohanim and the nevi'im . . . `Shall I weep in the fifth month and refrain [from food and drink] as I have been doing now for some years?' " (Zecharya 7:1-3).

Rashi explains that the Babylonian Jews sent this message to their relatives, asking them to beseech Hashem on their behalf and to ask the cohanim whether, seeing that the Beis Hamikdosh had been rebuilt, they should still weep in the month of Av.

"And the word of Hashem . . . came to me, to say, `Tell all the people and the cohanim . . . your fasting and wailing in the fifth and seventh months for the past seventy years — was your fasting in My honor?" (7:4-5) . . . The fasts of the fourth, fifth, seventh and tenth months will be occasions of rejoicing and joy for the House of Yehuda . . .' " (8:19).

The question that the Babylonian Jews asked — whether or not they were still supposed to observe the fast of Tisha B'Av — was a question of halochoh. That such a question was asked of, and that the reply was received through, a novi, as opposed to the Sanhedrin, is without parallel. Moreover the members of the Sanhedrin at that period of the return from Bovel to Eretz Yisroel were the great Anshei Knesses Hagedoloh.

This supports Rabbenu Yonah's statement (Shaarei Teshuvoh, shaar III, 4) that an enactment instituted by a novi is binding in its own right and is known as takonas hanevi'im. [The fasts that were instituted to commemorate the Churban were such takonos.] It is thus correct that a question concerning such an enactment should be directed to a novi. There can be no objection, either, on the grounds that Torah "is not in the Heavens" (Devorim 30:12) [i.e. halachic disputes must be resolved by the Torah Sages using the principles of halochoh, without recourse to Heavenly signs or messages] or that "from here onwards no novi is allowed to introduce anything" (Shabbos 104).

However, the question certainly could have been put to the Sanhedrin just as well. The fact that it was addressed to a novi indicates some particularity on this point.

The question itself is also worthy of some reflection. The gemora in Yoma (21) finds an allusion in a posuk (Chagai 1:8) to five things that were present in the First Beis Hamikdosh but were missing from the second. These were, the Aron hakodesh, the kapores and keruvim (which Rashi explains are counted as one) the fire (on the mizbei'ach), the Divine Presence, the Ruach Hakodesh (which departed from the nevi'im from the fourth year of King Darius onward) and the Urim Vetumim (which was inside the choshen worn by the Cohen godol, through which Heaven replied to questions).

The fast over the destruction of the First Beis Hamikdosh certainly included the loss of these five things. How did the question of whether to cancel or retain the fast even arise if these five things — among them the Aron, ruach hakodesh and the Shechinah — were still missing?

Lessons of Silence

"`The offspring of [the] desolation [of the mikdash] are more numerous than those of [its] settlement' (Yeshayohu 54:1). Rabbi Abba bar Cahana said in Rabbi Yochanan's name . . . `It [the Beis Hamikdosh] produced more tzaddikim for Me during its desolation than it did while it stood' " (Shir Hashirim Rabba, 4:6).

Klal Yisroel possess a resource that enables them to produce tzaddikim during the periods of their desolation in a way that they cannot do while settled. The Anshei Knesses Hagedoloh are certainly numbered among these tzaddikim; they are mentioned by the mishnah in Ovos (1:1) among those who received and transmitted the Torah.

The gemora (Yoma 69) explains the meaning of the title Anshei Knesses Hagedoloh, Men of the Great Assembly. "Why are they referred to as Men of the Great Assembly? — Because they restored Heaven's crown to its former glory.

"[Originally] Moshe said, `G-d the great, the mighty and the awe inspiring' (Devorim 10:17).

"Yirmiyohu came and said, `Gentiles are crowing inside His chamber — where is the awe that He inspires?' So he stopped saying `awe inspiring.'

"Doniel came and said, `Gentiles are enslaving His sons — where is His might?' So he stopped saying `mighty.'

"The Anshei Knesses Hagedoloh came and said, `It is the other way around! His might lies in the fact that He suppresses His trait [of retribution] and shows patience towards the wicked. And His awe is apparent because, were it not for the awe that Hakodosh Boruch Hu inspires how could one lone nation survive amid all the other [hostile] nations?

"How could the earlier authorities do this," asks the gemora. "Suspending something that was enacted by Moshe? Since they knew that Hakodosh Boruch Hu is inherently truthful, they did not lie to Him . . ."

See Pachad Yitzchok Chanukah, maamar 8, where it is explained that in pointing to Hakodosh Boruch Hu's restraint in the face of the gentiles' harsh treatment of His nation as actually being evidence of His might, the Anshei Knesses Hagedoloh were revealing the trait of His that Chazal term, "Who is comparable to You among silent ones (I'm)?" (Mechilta, parshas hashish 8). This is in contrast to bnei Yisroel's praise of Hashem after the splitting of the sea, using an almost identical word: "Who is comparable to You among powers (eilim)?" (Shemos 15:11).

In comprehending this the Anshei Knesses Hagedoloh were like a disciple who succeeds in fathoming his teacher's intention even when his teacher maintains silence towards him, not speaking to him but to himself. They understood that Hashem's silence and restraint in the face of the gentiles' depravity actually demonstrates His might.

During the desolation of the Beis Hamikdosh — when Hashem's might was shown in His trait of, "Who is comparable to You among silent ones?" — the Anshei Knesses Hagedoloh comprehended more than the prophets did while the Mikdosh stood — when His might was displayed openly in His trait of "Who is comparable to You among powers?" This is the deeper meaning of their exclamation, "It is the other way around!" i.e. the desolation and waste themselves are proof.

Gains of Exile

"Rav Nachman asked Rav Yitzchok, `Have you heard when Bar Nafly (Son of the Fallen) will arrive?'

"He said to him, `Who is Bar Nafly?'

"`. . . Moshiach.'

"He asked, `Is it correct to refer to Moshiach as Bar Nafly?'

". . . `Yes, as it is written, "On that day I will erect the fallen shelter of [King] Dovid" (Amos 9:11)' " (Sanhedrin 96-7).

Rashi explains that this posuk refers to the royal house of Dovid Hamelech that fell. Thus, Moshiach, his descendant, is referred to as Son of the Fallen. In that case though, shouldn't Moshiach be called Bar Kimah (Son of the Risen)? Why, if his arrival ushers in an era of greatness, should his name be reminiscent of downfall?

Early sages said that the name's significance lies in the fact that when Moshiach arrives he will bring with him all the virtues and spiritual acquisitions that were attained during the time of our nation's misfortune and desolation. [Because his stature will be a direct result of what we gained through our suffering]. Thus he deserves to be called Son of the Fallen.

When This One Rises That One Falls

"` . . . My soul weeps in (nistorim) hidden places on account of pride . . .' ( Yirmiyohu 13:17). Rav Shmuel bar Iny said in Rav's name, `Hakodosh Boruch Hu has a place that is called Nistorim'. What does `because of pride' mean? Rav Shmuel bar Yitzchok said, `Because of Yisroel's pride that has been taken away from them and given to the gentiles' " (Chagigah 5). Here, Klal Yisroel's possessions are referred to as "Yisroel's pride," as in the posuk, "He shall choose our inheritance, the pride of Yaakov, seloh" (Tehillim 47:5). What though, is the significance of Hashem's weeping "in hidden places"?

In the course of the destruction of the Beis Hamikdosh and the consequent downward spiral, certain of our nation's possessions were hidden away. Of these can be said, "It shall be neither mine nor yours" (Melochim I, 3:26) [i.e. they are no longer in our possession but neither do the nations have them]. These things are out of the reach of the general principle that governs the mutually intertwined rise and ebb of the fortunes of Yisroel and the gentile nations: "And one nation will be mightier than the other" (Bereishis 25:23) ["When one rises the other falls" — Rashi ibid. Here, our loss was not their gain]. The concealment of these things relates to the secrets of Torah and is unconnected with the cyclical rise and fall of destruction and exile.

But other possessions of ours did pass into gentile hands. It is about these that the posuk says, "And one nation will be mightier than the other." The gemora's comment on this is, "If someone tells you that both Yerushalayim and the Roman settlement of Caesarea] have been destroyed, don't believe it. If you hear that both of them are settled, don't believe it. But if you hear that Caesaria is destroyed and Yerushalayim is settled or that Yerushalayim is destroyed and Caesaria is settled, believe it, as the posuk says, "I will be filled from its destruction" (Yechezkel 26:2). If this one is filled, that one is destroyed; if that one is filled, this one is destroyed" (Megilloh 6).

Hashem "weeps in hidden places" over those of our nation's possessions whose capture by the gentiles contributed to their ascension, under the principle that "One nation will be mightier than the other."

"`My soul weeps in hidden places on account of pride' Hakodosh Boruch Hu has a place that is called Nistorim — What does `because of pride' mean? Because of Yisroel's pride that has been taken away from them and given to the gentiles."

However, all the five things enumerated by the gemora in Yoma (21) that were missing from the Second Beis Hamikdosh — the Aron, kapores and keruvim (which Rashi explains are counted as one), the fire, the Divine Presence, the Ruach Hakodesh and the Urim Vetumim — were hidden before the first Churban. None of them fell into gentile hands.

New Reasons to Rejoice

The reason for calling Moshiach `Son of the Fallen' — because he embodies all the spiritual attainments of the period of our desolation — was first revealed with the building of the Second Beis Hamikdosh, which was the first time that our nation arose following a downfall. While down, we learned the lesson of, "Who is comparable to You among silent ones?" — that Hashem's might lies in His suppression of His trait of retribution and that the awe He inspires is shown in the very fact of our nation's survival.

Proof of this is how our early Sages explained the words, "You are mighty forever, Hashem."

"Forever" means even at times when the questions, "Where is His might?" and "Where is the awe that He inspires?" are being asked — for even at these times His might is evident.

". . . The fasts of the fourth, fifth, seventh and tenth months will be occasions of rejoicing and joy for the House of Yehuda . . ."

This is puzzling. [All that apparently happened was that things reverted to their earlier state.] What reason can there be for celebrating. if nothing has been gained? What did Klal Yisroel gain with the building of the Second Beis Hamikdosh that gave them reason to celebrate?

The answer is that with every revival that Klal Yisroel experiences, the gains of the period of downfall crystallize. Everything that was gained during that time now becomes apparent. The fact that, "You are mighty forever, Hashem," is now revealed. Seventy years of fasting now become a reason to celebrate.

The wonder expressed by Yirmiyohu and Doniel — "Gentiles are crowing inside His chamber," "Gentiles are enslaving His sons . . ." — was over things that belong in the category of "When one rises the other falls," not over the five things that were missing in the second Mikdosh. Those things had been hidden away and the question, "Where is His might?" did not arise with regard to them.

Only through the gentiles' "crowing inside His chamber" and "enslaving His sons," that are part of the principle that "One nation will be mightier than the other" and "When one rises the other falls" did we merit comprehending that "You are mighty forever, Hashem." Therefore we had "occasions of rejoicing and joy" when we rose again.

This is the profundity of the Anshei Knesses Hagedoloh's exclamation, "It is the other way around! This itself is evidence of His might!" with regard to everything relating to "One nation['s being] . . . mightier than the other." These [new revelations of Hashem's might within our downfall] are the source of Moshiach's being called, `Son of the Fallen.'

Our earlier difficulty regarding the absence of the five things mentioned by the gemora in Yoma from the second Mikdosh and how any question of canceling the fasts could have arisen if the Aron, the Ruach Hakodesh and Hashem's Presence had not returned, poses no problem whatsoever. The absence of these five things was unconnected with "One nation['s being] . . .mightier than the other" [and, as explained, there were now new reasons for rejoicing that were.]

Speech and Silence

The talmidim of the Vilna Gaon are the source of the following idea, which we shall grasp to whatever degree we can. Referring to Yirmiyohu's no longer saying "mighty" and Doniel's no longer saying, "awe-inspiring" the gemora in Yoma (69) asks, "How could the earlier authorities do this, suspending something that was enacted by Moshe?"

The gemora answers, "Since they knew that Hakodosh Boruch Hu is inherently truthful, they did not lie to Him . . ." Yet the same gemora says earlier, "Why are they referred to as Men of the Great Assembly? — Because they restored Heaven's crown to its former glory" [implying that their course was preferable].

This can be explained with the gemora's statement, "A wise man is preferable to [i.e. sees more than] a prophet" (Bava Basra 12). The Anshei Knesses Hagedoloh were the sages of the Sanhedrin. Thus, they restored the crown to its former glory after the prophets had stopped saying, "the mighty" and "the awe-inspiring."

A prophet sees and speaks. We speak in terms of prophetic visions — "for he who today is called a prophet used to be known as a seer" (Shmuel I, 9:9). The Torah only refers to a prophet as a novi, which is derived from the word "niv sefosayim (speech of the lips)." See Pachad Yitzchok, Shavuos, maamar 2.

Comprehending, "Who is comparable to You among silent ones?" is beyond the reach of prophecy. It takes more than can be attained with "speech of the lips" to fathom the meaning of silence. The Anshei Knesses Hagedoloh however, grasped this idea and restored Heaven's crown to its former glory, which was something that the prophets could not do. "A wise man is preferable to a prophet," because he can even understand the meaning of his teacher's silence.

[This brings us back to our first question.] This is why the Babylonian Jews put the question of whether or not they should continue fasting to the prophet Zecharya and not to the Sanhedrin. At the time of revival and rebuilding, the prophets attain all the levels that the sages attained during the period of desolation. Now, they too understand that, "It is the other way around!" that "This itself is evidence of His might!" and that "You are might forever, Hashem"!

This was the novelty in putting the question to a prophet. Until the prophets had said "the mighty" and "the awe- inspiring" [again], they themselves had asked the question, "Where is His might?"

The reply that Hashem conveyed through the novi was that the former fasts, "will be occasions of rejoicing and joy for the House of Yehuda . . ." !


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