גדליה - Gedalia Man Behind the Fast

In recent years the minor fast day, Tsom Gedalia, has received increased and wider interest and even observance.
This fast is one of Tsomot HaChurban, the Fasts of the Destruction, a series of fasts which are primarily related to the destruction of the Temples and associated events. Tsom Gedalia falls on the third of Tishrei[2], the day on which Gedalia[3] was killed in the aftermath of the destruction of the First Temple,
The renewed interest is a result of streams within Israeli society adding seemingly new context and meaning to the day. Various organizations and groups mark the day by organizing encounters, symposia, and other events whose aim is to connect and provide for a dialogue between different sub-streams within the society, usually religious and non-religious and/or left and right. These events usually make reference to the assassination of Prime Minister Yitzchak Rabin. The connection to Tsom Gedalia is that, as we will see, Gedalia was killed by another Jew as an act of political assassination.
This modern approach to the day seems to be another case of appropriating an existing religious event or feature and reframing it to provide a different, or significantly modified, essence and message.
Or is it?
This article considers the origin of Tsom Gedalia and how it was perceived 1,800 years ago, at the time of the Talmud, and even 2,500 years ago at the time of the rebuilding of the Second Temple, soon after it was first instituted. This is done by considering and interpreting some basic texts related to the topic.
Who & When Was Gedalia?
The events commemorated by Tsom Gedalia occurred just after the destruction of the First Temple around 587 BCE.
Nebuchadnezer, King of Babylon, of the Chaldeans, waged a bitter and brutal war against Judea. Much of the fighting, destruction and murder was supervised by Nevuzardan, his Chief of Guards[4]. In the end Jerusalem was laid waste and the Temple was destroyed. Most of those who survived the warfare and slaughter were exiled from Judea and sent to Babylon. This was an end of the independent Jewish existence on its homeland.
However, the Babylonian conquerors did allow for a modicum of self-governing, sustainable existence for the poor and weak who were not exiled. They were to be subservient to the Babylonian masters but one of their own, Gedalyahu ben Achikam, was appointed to be the administrator of the remaining Jewish presence in the Land of Israel.
This was seemingly successful and enabled the continuation of a semi-autonomous, sustainable entity which was able to grow. More and more who had fled to neighboring nations during the course of the warfare returned to the small Jewish presence.
All this came to an end when Gedalia was killed by Yishmael ben Netanya. The motive for this murder is not specifically stated, though a number of reasons have been suggested by commentators and historians. Yishmael was coordinated with the rulers of the surrounding nations and this act served their interests of looking to extend their power. It could be that Yishmael, as part of the previous ruling class, felt wronged by Gedalia having been chosen as administrator. He might have been strongly ideologically opposed to any cooperation with and subservience to the destroyers of G-d’s Temple and the brutal, murderous enemy of the Nation. Support for all these suppositions can be found in the texts and, quite possibly, he was motivated by a combination of considerations.
Regardless of the reason, this act led to the end of the last vestige of any form of independent Jewish existence in the Land of Israel. It was the final act of the destruction of Judea.
Why Do We Fast?
The major events leading up to the destruction of the First Temple[5] are marked by the series of fast days. They are mentioned and itemized in the Bible by the Prophet Zechariah, where they are named according to the months in which they fall.
Talmud era sources explain the significance of each fast and provide the events which occurred on each specific date. The “Fast of the Seventh (month)” is explained as marking the day on which Gedalia was killed.
The significance of this event in the chronology of the destruction is understood as being the final act in the destruction of the Judean entity in Israel’s homeland.
Why? Are You Sure?
The Talmud Bavli, and similar sources, also relates to these fasts through the Biblical text which enumerates them and provides the explanations for the significance of each date and how it relates to the destruction of the Temple(s).
Yet, surprisingly, in explaining the significance of Tsom Gedalia, it does not explain that the reason for this fast is its relationship to the chronology of the destruction. In fact, by indicating that the death of Gedalia was as serious as the destruction of G-d’s house, the Talmud here is specifically saying that the fast does not actually commemorate this.
This explanation, if taken literally, is intriguing and quite problematic. Why was this particular person, even if a Tzaddik[6], singled out to have his death commemorated by a fast day? Various commentators attempt to provide answers to this question with less than convincing success.
More pointedly, why does it not provide the “obvious” answer? The Ramba”m, as we saw, did not relate to the Bavli’s explanation, as we would normally expect, and instead provided the “real” answer.
I think we can propose that this approach is taking the opportunity to make a pedagogic point rather than re-iterate a historic, halachic detail.
Perhaps it is making a point regarding the value of a single life and its being of comparable value to the most important and holy object of the nation and the religion – G-d’s own house. For this reason, this treatment of Tsom Gedalia makes the point that it was Yishmael who killed Gedalia.
In the Talmud Bavli the context of this listing of the Fasts of the Destruction, and the explanation of the significance of Tsom Gedalia, is a Halachic discussion which took place in the Land of Israel shortly after the destruction of the Second Temple. We are told elsewhere that what led to the destruction of the Second Temple and loss of independence was sinat chinam, intrinsic hatred for others. We are told that there was internal Jewish internecine animosity and violence between different factions. Even Rabbi Yochanan ben Zakai feared for his life from those who were ideologically opposed to him. Ideology and religious “principles” trumped concern for fellow men.
The conclusion of this discussion states that our observance of these fasts varies as the circumstances of the Jewish people vary from oppression to prosperity. These days are not simply about events that happened in the historical past but are related to the current situation of the people. Thus, the message of the day should also be significant to the time in which it is commemorated and not simply a remembrance of past events.
The assassination of Gedalia and associated fast comes up in a totally different context. It is one of a series of examples that a person might use as a model when he wishes to add a personal fast of significance to himself.
A person has a number of contexts and frameworks to which he relates, and which deeply influence and motivate him. He relates to his family and ancestors, to his religious and spiritual beliefs, and to his historical, national and political ideals. All of these provide him, through direct or indirect influence, with concepts, ideas, and ideologies to which he relates and in light of which he acts. All of these can, and should, have a human face. Any ideology or influence which ignores man, will ultimately lead to being considered above concern for man and justify acts against man, or a man, in the name of that ideal.
(Interim) Conclusion
This reading of the text of the Talmud Bavli suggests that a discussion of a halachic question and Biblical source was used as an opportunity to make a pedagogic, moral point which did not reflect the original or actual meaning and context. This was a midrashic statement rather than one which related to the original source material or topic.
Or was it?
What Is Important?
Returning to the Biblical source which itemizes the Fasts of the Destruction we note that it comes from the Zechariah. This prophet was active during the period of the rebuilding of the Second Temple during the return from Babylonian exile after the destruction of the First Temple.
At the start of the extended passage in which the reference appears he is asked whether the people need to continue to observe Tisha B’Av, the major fast of the Fasts Of the Destruction, as they had up to now. After all, it was supposedly felt, the exile was over, and the Temple was being rebuilt.
Zecharia receives G-ds response and transmits it to the people in the form of a long reply to their question.
It is interesting to note that the first digression from the specific query is that the reply relates not only to Tisha B’Av, which was the subject of the question, but also to Tsom Gedalia. Commentators provide various explanation for this discrepancy, but there is no escaping the fact that Tsom Gedalia, and only Tsom Gedalia, is explicitly added in the response.
The reply, also, does not seem to contain an actual answer to their specific enquiry. There is a more important message.
The rest of the prophet’s series of messages emphasizes that the purpose of the fasts is not for G-d’s sake and is not purely a ritual marking of historic events, no matter how traumatic or significant. The primary purpose in remembering the Temple, its destruction and the causes for its destruction, is to recall G-d’s messages to the people at the time. These messages concerned the need for justice and for compassion. The focus should be on one’s fellow man and dealing truly with him. This is emphasized in very real concrete terms and not as conceptual principles.
We will be able to put behind us the mourning over the destruction, with its associated moral lessons, when we have achieved a time when truth and peace, justice and compassion for our fellow man are loved and practiced.
In this context the particular events of Tsom Gedalia are significant and warrant a special reference.
Conclusions
It seems that, as with the midrashic approach in general, the Talmud is not subverting the text or the topic to make an unrelated point. It is in fact connecting to the very real meaning of the pshat.
It also seems that modern adaptations are not always as revolutionary as they might seem.