Page 29 - HaMizrachi Tisha bAv 5783 USA

Standing Up While Seeing One Another

Rabbanit Shani Taragin

uring the nine days leading up to that they agreed with him. I will go and inform in his heart and home to appreciate that
Tisha B’Av, we usually blame sinat against them to the Government.” He went and Bar Kamtza shared his goal of national
chinam, baseless hatred, for the con- said to the Emperor, “The Jews are rebelling survival. Had he done so, a disastrous civil
Dflicts that plague our society. Very against you.” He said, “How can I tell?” He said war would have been avoided.
often, however, conflicts are not based on to him: “Send them an offering and see whether We must not respond to debate with
petty reasons but on disagreements over they will offer it.” So he sent with him a fine calf. hatred, as other societies do; we cannot
profound issues of principle. Through the While on the way he made a blemish on it… The let our principled differences prevent us
classic story of Kamtza and Bar Kamtza Rabbis were inclined to offer it in order not to from seeing one another as brothers and
(Gittin 55b), Chazal explain the complex- offend the Government. Said Rabbi Zechariah friends. Rabbi Yochanan’s closing remark
ities of hatred and the political factors ben Abkulas to them, “People will say blemished indicates that Rabbi Zechariah ben Abku-
which foster animosity: animals are offered on the altar”... R. Yochanan las repeated the sin of the silence of the
thereupon remarked: “Through the scrupulous-
The destruction of Jerusalem came about Sages at the party. They were steadfast
through Kamtza and Bar Kamtza... A certain ness of Rabbi Zechariah ben Abkulas our House in their views – political and halachic, and
man had a friend named Kamtza and an enemy has been destroyed, our Temple burnt, and we yet both chose not to choose, not to see
named Bar Kamtza. He once made a party and ourselves exiled from our Land.” the real problems of hatred and potential
said to his servant, “Go and bring Kamtza.” After being publicly embarrassed with no destruction and not to speak when they
The man went and brought Bar Kamtza. When defense from the Rabbis, Bar Kamtza seeks should have spoken.
the host found him there he said, “See, you are revenge through the Roman Emperor! He The story of Kamtza and Bar Kamtza
mocking me; what are you doing here? Get out.” was clearly a powerful man, with access to reminds us that it’s not enough to avoid
Said the other, “Since I am here, let me stay, and prominent Roman officials, who was will- petty arguments to bring healing to our
I will pay you for whatever I eat and drink.” He ing to cooperate with the Romans. Perhaps people. To truly heal our society, we must
said, “No.” “Then let me give you half the cost this was the root of the host’s animosity first understand its complex tensions.
of the party.” “No,” said the other. “Then let me towards him; the host belonged to the Then, when standing for our values and
pay for the whole party.” He still said, “No,” and anti-Roman faction, as were the Rabbis principles, we must be wary of our speech
he took him by the hand and threw him out. invited to his party. And so the underpin- and never forget that those on the other
ning of the story is not baseless hatred but
The story begins by introducing Kamtza, rather a fundamental conflict of principles side are our brothers and sisters. May
meaning “the miserly one,” and Bar regarding the future of the Jewish people. we merit to love one another, even as we
Kamtza, the “son of the miserly one” – the Debates were heated, with each side con- disagree!
former a friend, and the latter a foe of the vinced the other would lead the nation to
anonymous host. Our ill-feelings toward catastrophe.
one another begin with how we identify
ourselves. Are we self-centered, or suffi- The story of Kamtza and Bar Kamtza
ciently open-minded and open-hearted to addresses the complex challenge of deal-
see others? Kamtza and Bar Kamtza reflect ing with legitimate disagreements over
an egocentric society of “self” – a father issues of judicial reform, religious and
and son with enmity towards others and political affiliation, security policies, and Rabbanit Shani Taragin
perhaps even between themselves. other matters of principle. The tragic sin is Educational Director of Mizrachi
occurs when we turn our disagreements
The Talmud continues with the even more over issues into conflicts filled with hatred and the Director of the Mizrachi-TVA
inexplicable aggravation of the conflict for our fellow Jews on the other side of the Lapidot Educators’ Program.
through Bar Kamtza’s response:
debate. The anonymous host is not criti-
Said [Bar Kamtza], “Since the Rabbis were cized for not inviting Bar Kamtza to his A member of the Mizrachi Speakers Bureau
mizrachi.org/speakers
sitting there and did not stop him, this shows parlor meeting, but for not finding room

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