JBFCS: Rita J. Kaplan Jewish Connections Programs

Rita J. Kaplan Jewish Connections Programs of the Jewish Board of Family and Children's Services

July 2007

By Robin Schoenfeld, LMSW

The Three Weeks: Crying to Build

Today begins the period in the Jewish calendar termed, "The Three Weeks," a time where many calamites befell the Jewish people, culminating in the destruction of the Holy Temple in Jerusalem. So important is this time period that we fast today, on the 17th of Tammuz, and 3 weeks later, on the 9thof Av. In the days in between we are considered mourners and follow certain customs of mourning for an event whose consequences are as relevant today as they were then.

After their redemption from Egypt and slavery, and receipt of the Torah, the Jews in the desert were commanded to construct the portable sanctuary, which later after settling in Land of Israel would be replaced with the Beit Hamikdash, Holy Temple. "G-d said: And build for me a Temple that I may dwell in their midst." The building of the Temple meant that not only would G-d’s presence be felt amongst the Jewish people as a nation, but that G-d would reside in the midst of each person’s heart. What then are we mourning during this period of time?

In Hebrew, the word to cry is bechi. This is the root of sadness, bechi — from the word mevucha to be lost in confusion. And dim_ah, meaning tear, is from a root meaning a mixture of the pure and profane. With the destruction of the Temple and the exile of the Jews, the divine presence went into exile as well. Feeling G-d in one’s heart, feeling connected, inspired, and having the clarity of awareness of G-d in all things and as the root and source of all, became hidden. In its place is sensed darkness, alienation and disconnection, the groping for logical explanations when tragedy seems arbitrary. What is our response and means of redemption?

Eicha/Lamentations is read on the 9th of Av, the day of destruction of both Temples. Chapter 1:2 says: "She weeps continually in the night, her tears on her cheek. She has none to comfort her from all those who loved her. All her friends have betrayed her. They have become her foes." What is the essence of the continuous weeping, the refusal of consolation?

Ha’zorim b’dim’ah brina yiksoru, those who tearfully sow will reap with glad song (Psalms 126:5). The process of building appears like destruction. The seeds are first sown with sweat, and tears for what feels like abandonment. The seed then decomposes and within that, an edifice is built. (Looking at the construction site next to our office I see clearly the continual digging downward and deeper which will create a solid foundation upon which to build). What then is a Jewish cry, a redemptive cry? When Pharoh’s daughter heard the baby, Moses, crying she said this is a Jewish child. Why did she say this? The commentary explains that she heard a cry of hope, not of despair. We cry over what can be returned to us. The cry over our loss need be one of longing and expectation. Therefore the cry is not over what was, centuries back, which we fear will not be regained; the cry continues today because the hope and anticipation do as well. This faith has been the secret of our survival and continues to maintain us today.

The Sages (in a Midrash) say that on the day the Temple was destroyed, the Mashiach/Messiah, hope, was born. Although the destruction wrought pain and exile, in our hearts there continues to this day, to smolder a spark of divinity from which we can connect, re-charge, and return.

May we have hopefulness and longing. May we merit clarity of who we are, from where we come and who we are meant to be. May the blessings compassion and love be apparent, and may the Temple be rebuilt, speedily, in our days, Amen.

These "Spirituality Notes" are excerpts from our monthly E-newsletter. Articles are © JBFCS Rita J. Kaplan Jewish Connections Programs and may be reprinted free of charge as long as this credit line is included.

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