Taanis 17

The Gemara states that a king takes a haircut every day because it is said (Yeshaya 33:17) מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ, your eyes will behold the King in His splendor. It is said (Bereishis 39:6) וַיַּעֲזֹב כָּל אֲשֶׁר לוֹ בְּיַד יוֹסֵף וְלֹא יָדַע אִתּוֹ מְאוּמָה כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה, he left all that he had in Yosef’s custody and with him present he concerned himself with nothing except for the bread he ate. Now Yosef was handsome of form and handsome of appearance. Rashi writes that when Yosef saw himself ruling, he began eating and drinking and playing with his hair, so HaShem told him, “your father is in mourning and you are playing with your hair?! I will incite the bear, i.e. the wife of Potiphar, against you.”

Perhaps the meaning of Yosef “playing with his hair” is that he started taking daily haircuts because he felt that he was a king. Indeed, we see further on that when Yosef was taken out of jail to interpret Pharaoh’s dreams, it is said (Ibid 41:14) וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וַיְרִיצֻהוּ מִן הַבּוֹר וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו וַיָּבֹא אֶל פַּרְעֹה, so Pharaoh sent and summoned Yosef, and they rushed him from the dungeon. He shaved and changed his clothes, and he came to Pharaoh. Rashi writes that he took a haircut in honor of the king. The simple explanation is that he took a haircut in honor of coming before Pharaoh, but on a deeper level we can explain this to mean that Yosef took a haircut with the knowledge that after successfully interpreting Pharaoh’s dreams he would become a ruler .

Taanis 16

The Gemara states that one reason why the mountain where Avraham was to offer Yitzchak as a sacrifice was called הר המוריה was because from that mountain, הוראה, teachings, were disseminated to the Jewish People. Alternatively, it was called הר המוריה because from that mountain fear descended on the gentiles.

It is noteworthy that both of these explanations are relevant to the sacrifice of Yitzchak. According to the Gemara (Tamid 31b) we derive the laws of sacrifices from the manner that Avraham bound Yitzchak on the mizbeiach. Furthermore, Yitzchak possessed the character trait of יראה, fear, and this fear was perpetuated on the gentiles throughout history.

Taanis 15

The Mishna states that on the fast day they would recite extra blessings, and they would end with the following words, “He Who answered Avraham Avinu at Har HaMoriah should answer you, and He should hear your cries on this day, etc.” One must wonder why it was necessary to invoke the fact that HaShem had answered the righteous in the past. Is HaShem not all-merciful and answers our prayers in every generation?

The answer to this question can be found in the incident involving Yosef and his brothers. When Yaakov died, the brothers sent the following message to Yosef, (Bereishis 50:17) כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱ-לֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו, thus shall you say to Yosef: “O please, kindly forgive the spiteful deed of your brothers and their sin for they have done you evil”; so now, please forgive the spiteful deed of the servants of your father’s G-d.” And Yosef wept when they spoke to him.

Rashi writes that the reason the brothers mentioned the words “your father’s G-d” was because they were telling Yosef, “if your father is dead, his G-d is alive, and we are His servants.” We learn from this the importance of remembering what HaShem did for our forefathers. True, our forefathers are no longer alive, but we recall what HaShem did for them when they were alive, and everything HaShem did then was for our sake now. It is for this reason that in all our prayers we invoke HaShem as the G-d of our fathers.

Taanis 14

The Gemara states that a distinguished person is not permitted to fall on his face unless he will be answered like Yehoshua ben Nun. Rashi writes that the Gemara means that a distinguished person is not permitted to fall on his face and shame himself because if he is not answered then people will shame him. The Gemara then states that not all are answered rending their clothing and not all are answered with falling on their face. Moshe and Aharon are examples of falling on the face and Yehoshua and Calev are examples of rending their clothing. This latter statement seems to contradict the earlier statement that Yehoshua was answered when he fell on his face. The Maharsha answers that while Moshe and Aharon were alive, Yehoshua was not deemed distinguished enough to fall on his face. Once Yehoshua became the leader, however, he was deemed to be distinguished enough to fall on his face. One must wonder, then, why the Gemara did not cite the verse that was said regarding Moshe and Aharon falling on their faces as proof that a distinguished person is not permitted to fall on his face unless he will be answered.

Perhaps we can explain the second statement of the Gemara in a different manner than Rashi. The Gemara does not say that Moshe and Aharon were answered when they fell on their faces, and the Gemara does not state that Yehoshua and Calev were answered when they rent their clothing. Rather, the Gemara is teaching us that even if one is not certain that he will be answered, there are situations where he can either fall on his face or rend his clothing, as is evidenced by the incident of the spies. Moshe and Aharon fell on their faces and Yehoshua and Calev rent their clothing even though they were not certain that they would be answered. Indeed, the Torah indicates that they were not answered until the people threatened to stone them, and the glory of HaShem appeared to the Jewish People. Thus, the Gemara is teaching us that when HaShem’s Name is desecrated, one must protest, as it is said (Mishlei 21:30) אֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה לְנֶגֶד יְ-ה-וָ-ה, there is neither wisdom nor understanding nor counsel against HaShem.

Taanis 13

The Gemara cites the opinion of Rabbi Chanina Segan HaKohanim who maintains that it is worth it for the destruction of the Bais HaMikdash that even one who requires immersion not immerse in a hot mikveh on Tisha B’Av.

Regarding one who is weak and has difficulty fasting on Tisha B’Av, the Mishna Berura (Orach Chaim 554:51) writes that nonetheless, it is worth it for one to be distressed over the Bais Hamikdash at least once a year. Indeed, the Shulchan Aruch (Ibid 1:3) writes that a G-d fearing person should be distressed and worried over the destruction of the Bais HaMikdash. While it is difficult in our contemporary society to fathom the importance of the Bais HaMikdash, we can rely on the Shulchan Aruch as we do regarding all Halacha and take the time to think about our loss throughout the year.

The Gemara (30b) states that one who mourns Yerushalayim will merit seeing its joy and one who does not mourn Yerushalayim will not merit seeing its joy. Merely the knowledge that we will soon merit the joy of Yerushalayim and the Bais HaMikdash rebuilt should inspire us to mourn the destruction of the Bais HaMikdash properly, and then HaShem will console us with the greatest joy, with the arrival of Moshiach Tzidkenu, speedily, in our days.

Taanis 12

The Gemara states that Rabbi Elazar ben Rabbi Tzadok said: I was of the sons of Sna’av from the tribe of Binyomin. Tisha B’Av once occurred on Shabbos and it was pushed off to Sunday. We fasted but did not complete the fast because it was our Yom Tov. Rashi writes that the lottery for bringing the wood offering for that family was on the Tenth of Av during the days of Ezra, and it was a Yom Tov for them forever. It is evident that it is considered a valid fast even though it was not completed. The Gemara answers that this was not meant to be a genuine fast; it was only undertaken to afflict them somewhat.

The Medrash states that in the future Tisha B’Av will be transformed into a Yom Tov. We can find a hint to this in the statement of of Rabbi Elazar ben Rabbi Tzadok who said that they fasted on Tisha B’Av but did not complete the fast because it was their Yom Tov. HaShem should allow us to merit that this year Tisha B’Av will be a true Yom Tov.

Taanis 11

The Gemara states that when the Jewish People are in distress and one of them separates himself from the group, the two angels that escort a person come and place their hands on his head and they say, “this person who separated himself from the group should not merit seeing the consolation of the group.” One must wonder why two angels are dispatched to punish this individual? Furthermore, Rashi writes that the person has an angel to his right and an angel to his left. What is the significance of these two angels?

The answer to this question is that the Sfas Emes writes that an angel reflects a person’s mission in this world. Hence, we are all angels and we are required to fulfill our mission in this world. A Jew’s purpose is to sanctify HaShem’s Name through Torah study and mitzvah observance. Furthermore, one must always be cognizant of the fact that he is a part of a Holy Nation. When one separates himself from the Jewish People, he is effectively ending his mission in this world. The two angels from his right and from his left, i.e his Good Inclination and his Evil Inclination, both come to inform him that he will now meet his end because he has abandoned his mission in this world.

HaShem should allow us to always remember our mission in this world, which is to study Torah and observe mitzvos and assist other Jews in whatever way possible.

Taanis 10

The Gemara cites the verse that states (Bereishis 45:24) אַל תִּרְגְּזוּ בַּדָּרֶךְ, do not become agitated on the way. Yosef was telling his brothers not to engage in the study of Halacha, as they would become distracted and lose their way. One must wonder why Yosef felt the need to give his brothers such advice at this time. The answer to this question is that the Medrash (Bereishis Rabbah 94:3) states that when Yosef took leave of his father, they were studying the laws of עגלה ערופה, when a corpse is found between two cities and it is not known who killed him. Yosef specifically sent his father עֲגָלוֹת, wagons, as a reminder of what they had been studying. Although Yosef was invoking the laws of עגלה ערופה, he instructed his brothers not to engage in the study of Halacha, as they may get lost and eventually die, similar to the scenario of עגלה ערופה where an unknown corpse is found.

Taanis 9

The Gemara cites the verse that states (Devarim 14:22) עַשֵּׂר תְּעַשֵּׂר, you shall tithe, and Rabbi Yochanan interpreted this to mean that one should give tithes so that he should become rich. The Maharal writes that the number ten reflects a complete item. Perhaps the meaning of our Gemara is that one would think that when one gives a tenth to the Levi or to charity, he will be lacking. The truth, however, is the exact opposite, as the Gemara (Kesubos 66b) states מלח ממון חסר, which Rashi explains to mean that if one wishes to preserve his money, he should give away money and the apparent lack will be the catalyst for preserving his wealth. Here, too, the Gemara is teaching us that by giving away a tenth of one’s produce he is guaranteed to retain all of his money.

Taanis 8

The Gemara states that when there is sun on Shabbos it is charity for the poor, as it is said (Malachi 3:20) וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא , but a sun of righteousness will shine for you who fear My Name, with healing [in its rays]. Rashi writes that the poor derive pleasure from the sun that warms them on a cold day. The words יִרְאֵי שְׁמִי refer to those who observe Shabbos. This Gemara is difficult to understand. We can relate to the idea the poor enjoy the warmth, as they do not have the means to heat their homes. What connection, however, does this have to do with Shabbos? The poor enjoy the warmth of the sun every day of the week, not just on Shabbos.

The answer to this question can be found in the verse that states (Tehillim 92:1-2) מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת: טוֹב לְהֹדוֹת לַי-ה-וָ-ה וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן, a psalm, a song for the Shabbos day. It is good to thank HaShem and to sing praise to Your Name, O Exalted One. I heard from Rabbi Yisroel Brog, Shlita, that Rabbi Avigdor Miller zt”l said that the song of Shabbos is to thank HaShem for all the good that we received from Him during the week. The poor person, however, may feel that he has not been the beneficiary of HaShem’s kindness, as with the onset of Shabbos he is as poor as he was during the week. For this reason the Gemara states that when the sun shines on Shabbos, even the poor person can appreciate HaShem’s Goodness, as the sun, which warms him throughout the week, continues to warm him on Shabbos.

Furthermore, the Zohar states that Shabbos is referred to as שלום, peace. The definition of peace is the coexistence of opposing forces. Previously the Gemara stated that a day of rain is like judgement day when people would gather in the cities to have their cases heard by the courts. When the sun shines on Shabbos, which is deemed to be a negation of judgment, creation is in a state of coexistence, and this is considered צדקה, which is defined as compassion and generosity.