[Avodah] Eicha (HOW did we let it happen)?

[Cantor Wolberg]

Parashas Devarim is always read on Shabbos Chazon, the Shabbos
right before Tisha b'Av, when we mourn the destruction of the Bais
Hamikdash. This the ONLY Shabbos where the word Eicha appears in both
the Torah as well as the Haftarah portion.

The verse in the Torah portion that begins with Eichah (1:12) is chanted
in the mournful tune of Megillas Eichah used on Tisha B'Av, (unless the
Moshiach comes between now and Saturday evening).

In the Haftarah, the other eicha appears in verse 21 in the disturbing
words of Isaiah: Eicha hai'ta lezona, kirya ne'emana! (How has the city
which was faithful has become a harlot)!

That is not the only connection between Tisha bAv and our Parasha. The
second Temple was destroyed because of sinas chinam, unwarranted,
inappropriate and uncalled for hatred of others (Yuma 9b). Moshe taught
us that even if we are about to attack our enemy, we must first make an
attempt at peace -- even if we are convinced it is doomed to fail. How
much more so(!) must we try to patch things up among ourselves. Need I
say more?


[Email #2.]

We are approaching the saddest day of the year. The Book read on this
most mournful holiday is "Eicha" (Lamentations) spelled aleph, yud, chof,
hay. The numerical value of Eicha is coincidentally 36, which is double
chai. Thus the prediction that Tisha B'Av will some day become a joyous
holiday may very well be hidden in the word "Eicha."

The Talmud (Brachot 32b) teaches that when the Temple was destroyed,
all the gates of heaven were closed -- except for one. That is the gate
of tears. This Tisha B'Av, we must remember that the tears we shed for
the destruction are precisely those tears which bring about redemption
and ultimately double chai.

Often, the term "Eicha," 'How?' -- captures the manner by which certain
experiences defy our comprehension. Unable to account for the utter
devastation, the precipitous decline of a once populous city into a
desolate ruin, Jeremiah can only announce his wonderment (How, could
this have happened?!). It is perhaps the best and only way to capture
the depth of the suffering and scope of the tragedy. Any other response
would belittle and minimize the events.

Yet the Midrash informs us that this term was employed by two other
prophets -- under very different conditions. Moses declared, "How
('Eicha')" can I sustain the burden of leading such an overwhelming
nation?, and for his part, Isaiah scolded the nation by remarking,
"How ('Eicha')" could a city of honesty and integrity deteriorate into
a center of prostitution and deceit?

To underscore the succession between these three occurrences of the term
"Eicha," the Midrash comments that Moses witnessed the Jews during their
triumphant moments and recited, 'Eicha?';
Isaiah saw them during their degenerate period and recited, 'Eicha?';
and Jeremiah encountered them during their tragic torment and recited
the same term.

Their message is that Jewish history -- at every stage -- can only be
described with the term "Eicha."
As a nation of God, we are not subject to the conventional terms and
conditions of nature and history. Our development does not adhere to
classic national patterns. As Jews, our history does not conform to the
conditions of ration. Moses, Isaiah, and Jeremiah each grasped this
condition, at various, distinct stages of Jewish history. They each
responded with the only word capable of capturing this phenomenon --
"Eicha?"

1) Why do we eat a hard-boiled egg for the Seudah Hamafseket? The egg
has two symbols: The round shape reminds us of a sign of the cycle
of life. Also, the egg is the only food which gets harder the more
it is cooked -- a symbol of the Jewish people's ability to withstand
persecution.

2) Before the fast is broken, it is customary to say Kiddush Lavana.


 Alas For Those Who Are Gone And Are No More!    Eleazar b. Jose  Talmud:   Sanhedrin, 111a