Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller
The Gemara writes that the Beit Hamikdash was destroyed on the ninth of Av towards night. This would seem to imply that the halachic strictures of mourning would increase as the day wanes. But the opposite is true. From noon and onwards our mourning begins to lessen in intensity. Why is this so?
Until the destruction actually began the Jews didn’t believe it would ever happen. Therefore, they didn’t repent wholeheartedly. When the churban finally came, there was a revelation of great love. They saw that Hashem’s promise had come true. When they realized that there would be a long separation they felt a need to express their feelings. This overwhelming feeling of intimacy between Hashem and the Jewish people is what is meant when it says that Mashiach will be born on Tisha B’av. Everything that brings about Mashiach‘s coming can be born within us on that day. When we can sincerely tell Hashem, “We don’t want this distance,” that is the beginning of the Messianic promise.
Maharal quotes the Gemara that the pre-Messianic era will be a period when people will disparage the authority of talmidei chachamim. There will be great chutzpah prevalent among the nations. Chutzpah is pretending to be something you’re not. When we seek to find connection in ways not related to Hashem, it becomes like a wall. This is meant to be so, so that we will ultimately reject it. Maharal says you have to know what you are not and what you really don’t want in order to move forward and truly want Hashem.
The mishna says the face of the generation we’ll be like the face of a dog. The dog doesn’t have a spiritual self. It becomes who it’s with. In the days before Mashiach, our sense of self will be so diminished that we won’t believe in our own strengths. We certainly won’t trust the goodness and capacity of others. Ultimately we will turn to Hashem.
The Bnei Yissachor says that the nine days before Tisha B’av consists of 216 hours which equals the same numerical value as aryeh (a lion). A lion’s roar inspires fear. Eicha describes Hashem “like a bear who waits for me in anguish or like a lion in a hidden place.” The ktiv is aryeh while the kri is ari. The difference between these two words is the letter heh, which equals five. This hints to the last five hours of Tisha B’av, which express Hashem‘s love. Only the ari hours, the 211 hours, inspire yirah. The first five sefirot of Hashem relate to an outpouring of chesed. The next five sefirot signify gevurah, concealment and withholding. Although the last five hours of Tisha B’av were filled with the horrors of the destruction it was also the beginning of the revelation. It says that the building of Yerushalayim and bayit shlishi commenced at the very moment when the second beit hamikdash began to burn. As we mourned, Hashem began to rebuild.
All of our suffering has its root in Tisha bav. We have to rectify it at the source. The first act of distancing was the sin of eitz hada’at. This brought about the introduction of dimyon (imagination). Dimyon makes us see good as bad and bad as good. Often we know something in our mind but when it comes down to action we go back to what gives us pleasure. The key is to use imagery in a positive way. Using negative imagery includes thinking, “I’m not who I want to be. If people really knew what I was they would reject and despise me. Therefore, I have to pretend to be the person I wish I could be. But beneath it all I hate myself.” This is self-destructive thinking. A positive image might include seeing yourself as a valiant warrior trying to do battle against the obstacles. You treasure your victories and are willing to live with the failures because a warrior doesn’t always win. He fights and falls and gets up again. Using one’s emotions and imagery to create a new self is a form of correcting what Adam did.
The sin of the spies signified a lack of emunah (faith). They realized they couldn’t conquer the land by natural means and they didn’t trust Hashem.
The first temple was destroyed because of the three cardinal sins. With the right imagery all of these sins would have been intolerable. The desire to murder could have been controlled by seeing the good and beautiful in every person. Adultery could have been repressed by discerning the integrity of mesirat nefesh. Idol worship could have been overcome by saying, “It’s just a creation, not the creator.” But they failed. Hashem‘s presence was missing in their mind and heart. The second beit hamikdash was destroyed because the Jews were fragmented. They lacked the common emunah of believing and wanting the same thing. .
The Zohar says that each of the 365 days of the year parallel one of the 365 negative mitzvot. Tisha B’av corresponds to the mitzvah of gid hanashe. Nasha means forgetfulness. On Tisha B’av we forgot who we could be.
Yaakov battled the angel of Esav. They were fighting primarily over their future identity. Yaakov’s main quality was truth, which is seeing the whole picture and wanting to use everything in the inner and outer world for Hashem. Esav was a conqueror. There’s an Esav part within each of us. The battle was really a struggle between Yaakov and Yaakov. He had to annihilate his evil side. This will take place again when Mashiach comes.
Yaakov is referred to as tolaat (a worm). He was humble. He cried out to Hashem. Esav was a hunter. The most engaging prey is a human. When people idealize themselves and make demands on other people to see life through their eyes they are following the path of Esav.
The internal galut and relationship to Esav has an external manifestation which is the West. Modern society idealizes selfishness and conquest. In these days of bein hamitzarim let us strengthen ourselves with the voice of Yaakov and the power of Torah and tefilah.