Classes Tisha B'Av - Eicha Raba #2

1. The Question of Why the Land Was Lost

Rabbi Abba Barkan opened his discourse on Eicha—Lamentations—by citing a verse from Yirmeyahu (Jeremiah) 9:12: “Who is the wise man that may understand this? And to whom has the mouth of Hashem spoken, that he may declare it? Why is the land lost, laid waste like a wilderness with none passing through?” Hashem answers: “Because they have forsaken My Torah which I set before them, and did not obey My voice nor walk in it.” This sets the stage for understanding the root cause of destruction: neglect of Torah. Rabbi Shimon bar Yochai taught that if one sees cities in Eretz Yisrael uprooted from their place, it is because people failed to support those who teach and review Torah—seyfrim (scribes/teachers) and mishnim (those who repeat and review). The obligation is to learn Torah day and night, and when this is neglected, cities are lost. The proof comes from the very verse above: “Why was the land lost? Because they abandoned My Torah.”

2. Who Truly Guards the City?

The Gemara relates that Rabbi would send Rabbi Asi and Rabbi Ami to repair a city in Eretz Yisrael. When they arrived, they asked for the city’s guards (niturei karta). The people brought them the heads of police and officials, but Rabbi Asi and Rabbi Ami declared these were not true guardians—rather, they often destroyed cities through corruption. Instead, they explained that the real guardians are the seyfrim and mishnim—those who study and review Torah day and night. As it says in Yehoshua: “Ve’hagisa bo yomam va’layla—You shall meditate upon it day and night.” Similarly, Tehillim teaches: “If Hashem does not build a house, its builders labor in vain. If Hashem does not guard a city, its guard keeps watch in vain.” Only those who learn Torah merit Hashem’s protection over their city.

3. The Unforgivable Sin: Neglecting Torah

Rabbi Huna and Rabbi Yirmiyah, quoting Rabbi Shmuel bar Yitzchak, taught that Hashem forgave even grave sins such as idol worship (avodah zarah), forbidden relationships (gilui arayot), and bloodshed (shefichut damim). However, He did not forgive holding Torah in contempt or neglecting its study. The proof is that when Scripture asks why the land was lost, it does not mention these severe sins but only abandonment of Torah. Even if Israel neglected Hashem Himself but still kept His Torah, there would be hope—for engaging with Torah would eventually bring them back to good through its inner light (hamo’er shebo machziro l’mutav). Therefore, one should study Torah even shelo lishma—not for its own sake—because eventually this leads to lishma, pure intention.

4. Consequences of Disregarding Torah Study

Rabbi Yehoshua ben Levi said that every day a heavenly voice emerges from Mount Chorev lamenting those who neglect Torah. Shmuel taught in the name of Rabbi Shmuel bar Ami that oppressive decrees succeed against Israel only when Jews cast aside words of Torah. This is illustrated by Daniel 8:12: “Tashlech emes artzah—Truth was thrown to the ground,” where ‘truth’ refers to Torah. When Jews disregard Torah study (d’vrei torah l’aretz), foreign governments succeed against them. Mishlei confirms this by stating “Emes k’nei v’al timkor—Acquire truth [Torah] and do not sell it.” Rabbi Yehuda ben Pazi further cited Hosea: “Zanach Yisrael tov oyev yirdefoy—Israel abandoned good [Torah], so enemies pursue them.”

5. The Power of Children’s Voices in Learning

Rabbi Abba Barkan recounted how even non-Jewish philosophers such as Bilam recognized Israel’s strength lies in their children’s voices learning Torah. They advised nations wishing to harm Israel to check whether children are studying in shuls and batei midrashot. If so, no nation can overcome them because as long as “hakol kol Yaakov v’hayadayim yedei Esav”—“the voice is Jacob’s voice but the hands are Esav’s hands”—if Jacob’s voice (Torah study) resounds in Jewish gathering places, Esav’s hands cannot prevail. But if children’s voices are absent from shuls and study halls, then Esav can overpower Yaakov.

6. Metaphor of Fire and Straw: Spiritual Vulnerability

A verse in Yeshayahu describes straw consuming fire—a reversal of nature since fire consumes straw. This metaphor teaches that when Israel abandons Torah (Kash—straw representing Esav), even what should be weak can overpower what should be strong (the houses of Yaakov and Yosef). The roots (sherashim) refer to Avraham, Yitzchak, Yaakov—the ancestors of Israel—and their flowers (pirchim) are the tribes. All these spiritual strengths become vulnerable when Jews despise both written (Torah shebichtav) and oral (Torah shebe’al peh) teachings. Once words of Torah are cast down, Yirmeyahu begins his lamentation—Eicha!

7. Parables Explaining Divine Lamentation Over Exile

Three interpretations explain Hashem’s response to exile: Rabbi Yochanan compares God to a king with two sons. After exiling one son for misbehavior (the ten tribes), he laments over him. When he must exile his second son (Yehuda), he blames himself for failing as a parent—expressing deep sorrow over both losses. Another parable describes a king whose sons die one after another until none remain—at which point he can no longer comfort himself but only mourn deeply for all his losses. Throughout these verses describing mourning after exile, Scripture uses inclusive language (“Aleinu—upon us,” “eineinu—our eyes,” “afapeinu—our eyelids”) indicating that Hashem Himself shares in Israel’s suffering and weeps together with His people over their destruction.

8. Conclusion: The Centrality of Torah Study for Survival

The thread running throughout these teachings is clear: neglecting or despising Torah study undermines all spiritual protection for Israel—leaving them vulnerable both physically and spiritually. True guardianship comes from those engaged in constant learning and teaching. Hashem’s lamentations reflect not only His sorrow at Israel’s suffering but also His identification with their pain when they abandon His most precious gift—the Torah itself. Only through renewed dedication to both written and oral teachings can restoration begin.