When Systems Break Down - An Alternative Tisha B'Av Learning 5783

The mishna further states: From the time when murderers proliferated, the ritual of the heifer whose neck is broken was nullified. The ritual was performed only when the identity of the murderer was completely unknown. Once there were many known murderers, the conditions for the performance of the ritual were no longer present, as the probable identity of the murderer was known. From the time when Eliezer ben Dinai, who was also called Teḥina ben Perisha, came, they renamed him: Son of a murderer. This is an example of a publicly known murderer. The mishna teaches a similar occurrence: From the time when adulterers proliferated, the performance of the ritual of the bitter waters was nullified; they would not administer the bitter waters to the sota. And it was Rabbi Yoḥanan ben Zakkai who nullified it, as it is stated: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they consort with lewd women” (Hosea 4:14), meaning that when the husbands are adulterers, the wives are not punished for their own adultery. From the time when Yosei ben Yo’ezer of Tzereida and Yosei ben Yehuda of Jerusalem died, the clusters ceased, i.e., they were the last of the clusters, as explained in the Gemara, as it is stated: “There is no cluster to eat; nor first-ripe fig that my soul desires” (Micah 7:1).

The mishna continues in the same vein: Yoḥanan the High Priest took away the declaration of the tithe. After his time, no one recited the passage about the elimination of tithes that had previously been said at the end of a three-year tithing cycle. He also nullified the actions of the awakeners and the strikers at the Temple. Until his days the hammer of smiths would strike in Jerusalem on the intermediate days of a Festival, but he banned the practice. And furthermore, in his days there was no need to inquire about doubtfully tithed produce [demai], as everyone was careful to tithe. This mishna continues with the list of items that were nullified.

From the time when the Sanhedrin ceased song was also nullified from the places of feasts, i.e., it was no longer permitted to sing at a feast where wine was served, as it is stated: “With song they shall not drink wine” (Isaiah 24:9).

From the time when the early prophets died the Urim VeTummim was nullified. From the time when the Second Temple was destroyed the shamir worm ceased to exist and also the sweetness of the honeycomb, as the verse says with regard to the laws of the Torah: “More to be desired are they than gold, indeed, than much fine gold; sweeter also than honey and the honeycomb” (Psalms 19:11). And men of faith ceased from being among the Jewish people, as it is stated: “Help, Lord, for the pious man is finished; for the faithful fail from among the children of men” (Psalms 12:2). Rabban Shimon ben Gamliel says that Rabbi Yehoshua testified: From the day the Temple was destroyed there is no day that does not include some form of curse. And since then the dew has not descended for blessing, and the taste has been removed from fruit. Rabbi Yosei says: Since then, the fat of fruit has also been removed.

Rabbi Shimon ben Elazar says: Since then, the lost purity has removed the taste and the aroma from fruit; the tithes that were not separated have removed the fat of the grain. And the Sages say: Promiscuity and witchcraft have consumed it all.

In the war [pulemus] of Vespasian the Sages decreed upon the crowns of bridegrooms, i.e., that bridegrooms may no longer wear crowns, and upon the drums, meaning they also banned the playing of drums. In the war of Titus they also decreed upon the crowns of brides, and they decreed that a person should not teach his son Greek. In the last war, meaning the bar Kokheva revolt, they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city, as this helps the bride maintain her modesty.

The mishna lists more things that ceased: From the time when Rabbi Meir died, those who relate parables ceased; from the time when ben Azzai died, the diligent ceased; from the time when ben Zoma died, the exegetists ceased; from the time when Rabbi Yehoshua died, goodness ceased from the world; from the time when Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied; from the time when Rabbi Elazar ben Azarya died, the sages ceased to be wealthy; from the time when Rabbi Akiva died, the honor of the Torah ceased; from the time when Rabbi Ḥanina ben Dosa died, the men of wondrous action ceased; from the time when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious, meaning he was one of the least important of the pious men. From the time when Rabban Yoḥanan ben Zakkai died, the glory of wisdom ceased; from the time when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From the time when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from the time when Rabbi Yehuda HaNasi died, humility and fear of sin ceased.

Rabbi Pineḥas ben Ya’ir says: From the time when the Second Temple was destroyed, the ḥaverim and free men of noble lineage were ashamed, and their heads were covered in shame, and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire of the fear of Heaven. Upon whom is there for us to rely? Only upon our Father in Heaven.

Rabbi Eliezer the Great says: From the day the Second Temple was destroyed, the generations have deteriorated: Scholars have begun to become like scribes that teach children, and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses are increasingly diminished, and none ask and none seek. Upon whom is there to rely? Only upon our Father in Heaven.

He also said: In the times of the approach of the Messiah, impudence will increase and high costs will pile up. Although the vine shall bring forth its fruit, wine will nevertheless be expensive. And the monarchy shall turn to heresy, and there will be no one to give reproof about this. The meeting place of the Sages will become a place of promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city to seek charity, but they will find no mercy. And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors. Normal family relations will be ruined: A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog; a son will no longer be ashamed before his father. And upon what is there for us to rely? Only upon our Father in heaven.

Rabbi Pineḥas ben Ya’ir says: Torah study leads to care in the performance of mitzvot. Care in the performance of mitzvot leads to diligence in their observance. Diligence leads to cleanliness of the soul. Cleanliness of the soul leads to abstention from all evil. Abstention from evil leads to purity and the elimination of all base desires. Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead.