The three week period between the Seventeenth of Tammuz and the Ninth of Av represents the saddest, and unfortunately, the least understood period of time in the Jewish calendar. On the seventeenth day of Tammuz the walls of Jerusalem were breached, leading to the destruction of the Temple three weeks later on the ninth day of Av. Since both the first and second Temple were destroyed on that fateful day, the ninth of Av was legislated as a time of mourning for the destruction of the Holy Temple and Jerusalem. The Sages did not merely chalk up this double misfortune as a coincidence, but rather understood it to convey a deeper message: the ninth of Av was a day marked for catastrophe. And so it was, time and again throughout our exile, tragedies befell our people on this fateful day.

The Promiscuous Plague

As of today, the galut (exile) following the destruction of the Second Temple has been more than 1,930 years long. If we wish to do all in our power to end this extended exile, we must investigate the causes for the tragedies and rectify them. The Talmud documents various reasons for the exile after the First and Second Temples. The First Temple was destroyed because the Jewish people did not appreciate the value of Torah, while it was unwarranted hatred that caused the destruction of the Second Temple. (Nedarim 81)

Unfortunately, in our times, misfortunes and tragedies abound, sparing no one family from their evil grip. The Torah explains that everything that occurs in this world is orchestrated by G-d as a message to the Jewish people. What is the message to us?

Before we make an attempt to analyze the source of the misfortunes of the modern era, let us clearly state that we do not profess to be prophets, nor sons of prophets who can state with certainty the exact reasons for any particular crisis. Rather, our intention is on an academic level, to explore history for similar instances where retribution might have come upon the Jewish people because G-d’s sensitivities had been offended.

During the reign of King David a severe, three year long famine struck. King David understood that such tragedy and famine can be caused by the sins of idolatry, immorality, or not fulfilling their charity commitments. If his generation was guilty of these sins, he would take the necessary action to correct their faults and pursue a teshuva program. Although in his final investigation, his generation was not guilty of these transgressions, we nevertheless learn that these sins can bring about misfortune, suffering, disease and tragedies. (Yebamot 78b)

Living today in America and other countries of the Free World affords us benefits for which we must be grateful. Politically, we are allowed freedom of speech and freedom of religion. Economically, we have been fortunate to be able to engage in business and commerce as we wish, and to prosper. However, the social fabric of American society leaves much to be desired.  

The social scene is molded largely by the celebrities and propagated by the media. The atmosphere of permissiveness has eroded American ethics and morals to the extent that every sin in the book has become legal and acceptable. Take the code of dress for an example. Not that long ago, women would not be seen on the street without being respectably dressed, complete with a hat and gloves. Today, jeans has become respectable attire and immodest attire is commonplace. Men sport tattoos, earrings, unorthodox beards, pony tails, and the list goes on.

Living in such a promiscuous environment, and breathing its air every moment of the day, makes it extremely difficult to protect our homes and children from its evil influence. Yet, knowing that immorality offends G-d’s sensitivities and results in retribution, one must make every effort to prevent the American culture of permissiveness from entering the home. 

“The Mashiah will come either in a totally righteous generation or in a totally guilty generation” (Sanhedrin 98a). The commentators explain that the Mashiah’s arrival will be hastened by a totally righteous generation, otherwise, in a sinful generation, he will come at the predestined time. However, they further explain, since this dictum is directed at the religious community, one need not concern oneself with the behavior of those outside the fold. Therefore, in order to hasten the arrival of the Mashiah, it is incumbent upon the religious community to ensure that the American culture does not infiltrate their homes. In this way we will not be at fault in delaying the final redemption and the coming of the Mashiah, may it occur speedily and in our days, amen.