by Rav Avraham Vasserman, Yeshivot Ramat Gan and Givatayim, yeshiva.org.il, translated by Hillel Fendel.
The famous pre-Tisha B'Av story of Kamtza and Bar Kamtza has suffered a fate similar to that of other famous Jewish texts. That is, when we assume that we already know the message they intend to give over, their main points are liable to be overlooked.
To quickly review, the Talmud tells us that Bar Kamtza came by mistake to a party given by his enemy (the invitation had really been proffered to someone named Kamtza). Even after Bar Kamtza offered to pay for entire feast in order not to be thrown out in humiliation, the host did not agree, and in fact threw him out in front of all the guests – including Sages. Bar Kamtza then took revenge by informing on the Jews to the Roman emperor, and in fact, as the Talmud concludes, "Because of Kamtza and Bar Kamtza, Jerusalem was destroyed." (Tr. Gittin 55b)
The heading of this story is the verse, "Fortunate is he who is always afraid; he who hardens his heart falls into misfortune" (Proverbs 28,14). Rashi on the Gemara explains that the Jews of the time did not think or foresee the results of their actions:
· The host did not think what could happen as a result of embarrassing Bar Kamtza;
· the Sages did not realize that their silence and failure to protest the injustice would lead to a tremendous drive for revenge by Bar Kamtza;
· the Sage Zecharia ben Avkulas, who objected to various Halakhic solutions that could have avoided the problems caused by Bar Kamtza, was too "scrupulous", and in fact the Gemara says that it was this trait of his that led ultimately to the destruction and the exile.
· And even those who burnt the storehouses of food in order to get the Jews to fight did not think that their hunger would lead to destruction. (Note, also, that this part of the story happened at the end, when the conquest of Jerusalem was practically a done deal.)
Whose fault was it, then, that the Temple was destroyed and the nation was exiled? The answer is: Bar Kamtza – a Jew who had a fight with another Jew, was insulted by him and his fellow Jews who didn't come to his aid, and chose to bring the Romans on so that they would take his vengeance upon them. This last point was the ultimate mistake.
Our Sages note that Yaakov Avinu was perhaps the first one to make this sinful error. After a long period of separation from his brother Esav, who had vowed to kill him, Yaakov turned to him of his own initiative. When Yaakov sent him scouts with a message of peace, the Medrash Rabba (75,3) says that G-d said [paraphrased], "He was walking on his way, why did you have to remind him of your existence?"
The Ramban adds that in his opinion, this is a hint that we ourselves actually started our downfall at the hands of the Edomites [Esav's son Edom is traditionally regarded as the ancestor of the Christian Roman empire]. He writes that it is recorded in history [by Josephus] that Hyrcanus and Aristobulus, fighting for the crown, each sought Roman support, to the point where the Romans ultimately took over altogether, and ended up destroying the Temple and exiling the Jews.
Also in his commentary to the Torah passages of strong rebuke (the tokhecha of Parashat Bechukotai; Vayikra 26), the Ramban notes that involving the Gentiles in our internal struggles is what caused our destruction: "King Agrippas [the last Jewish king of Judea] went to Rome at the end of the Second Temple period, and for this, the House was destroyed."
Some centuries earlier, after many blood-soaked wars between Israel and Judea, King Pekach of Israel asked the army of Aram to get involved – and King Achaz of Judea followed suit with the Assyrians, despite being warned by the Prophet Yeshayahu not to do so. Ultimately the Assyrians captured Israel, and nearly captured Judea as well if not for the great miracle that felled the army of Nevuchadnezzar. But the Jewish downfall had started, and ultimately the Babylonians captured Judea, destroyed the First Temple, and exiled the Jews.
Actually, even the conflict between Joseph and his brothers was marked by this son. The fraternal conflict did not have to result in such a sharp break, had it not been for the brothers' wretched decision to sell him to Gentiles. The fight between them was certainly not a good thing, but if it would have remained within the family, it could have been solved. Once others got involved, however, the family ties were broken – nearly for good. Though peace was ultimately restored between them, the sale was actually what brought about the Egyptian exile and bondage.
Yes, there were many reasons for our Exile. Fraternal hatred, of course, is very well known, but our Sages have also mentioned Sabbath desecration, Shemittah desecration, Avoda Zarah, sexual sins, murder, and more. But the sin of turning to Gentiles and asking for their help against other Jews – this is not just the sin, but the punishment itself for violating our brotherhood! Though the perpetrators believe that they are accomplishing something positive – such as the Reformers who worked with foreign authorities to close synagogues and Jewish schools that did not agree to participate in their "progress" – they actually thus brought destruction upon themselves.
On Tisha B'Av – the ninth day of the month of Av (August 13th this year) – we fast in commemoration of the destruction of both Holy Temples 2,500 and 2,000 years ago, respectively. Our fast is also so that we remember "our wicked deeds, and those of our forefathers, which caused them and ourselves those tribulations" (Rambam, Laws of Fasts, Chapter 5).
Now, too, as in the past, there are those who seek support from the Gentiles in order to impose their way on their Jewish brethren. Even if their intentions are for good, there is nothing more contemptible. When the natural brotherly ties between one Jew and another are violated, destruction is already at our doorstep.
As cited above: "Fortunate is he who is always afraid" (Proverbs 28,14).
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