Save "ט׳ באב- Missing the Love"
ט׳ באב- Missing the Love
Rabbi Feldman posed the question, why is it that we don't feel that ה׳ loves us? We know of course he does, we declare this twice a day in אהבה רבה/אהבת עולם, but we don't seem to feel it. He argued that it's because we don't have the proper perspective on current events, we don't see ה׳'s hand orchestrating things for our benefit in the background, so we only see the bad and "blame" ה׳ for it.
But I would like to propose a different idea which is fundamental to the concept of Galus and what we mourn on Tisha B'A. Why don't we feel that ה׳ loves us? Because he acts as if he doesn't.






(טו) כִּֽי־תִהְיֶ֨יןָ לְאִ֜ישׁ שְׁתֵּ֣י נָשִׁ֗ים הָאַחַ֤ת אֲהוּבָה֙ וְהָאַחַ֣ת שְׂנוּאָ֔ה וְיָֽלְדוּ־ל֣וֹ בָנִ֔ים הָאֲהוּבָ֖ה וְהַשְּׂנוּאָ֑ה וְהָיָ֛ה הַבֵּ֥ן הַבְּכֹ֖ר לַשְּׂנִיאָֽה׃ (טז) וְהָיָ֗ה בְּיוֹם֙ הַנְחִיל֣וֹ אֶת־בָּנָ֔יו אֵ֥ת אֲשֶׁר־יִהְיֶ֖ה ל֑וֹ לֹ֣א יוּכַ֗ל לְבַכֵּר֙ אֶת־בֶּן־הָ֣אֲהוּבָ֔ה עַל־פְּנֵ֥י בֶן־הַשְּׂנוּאָ֖ה הַבְּכֹֽר׃ (יז) כִּי֩ אֶת־הַבְּכֹ֨ר בֶּן־הַשְּׂנוּאָ֜ה יַכִּ֗יר לָ֤תֶת לוֹ֙ פִּ֣י שְׁנַ֔יִם בְּכֹ֥ל אֲשֶׁר־יִמָּצֵ֖א ל֑וֹ כִּי־הוּא֙ רֵאשִׁ֣ית אֹנ֔וֹ ל֖וֹ מִשְׁפַּ֥ט הַבְּכֹרָֽה׃





(1) If, in the land that your God ה׳ is assigning you to possess, someone slain is found lying in the open, the identity of the slayer not being known, (2) your elders and magistrates shall go out and measure the distances from the corpse to the nearby towns. (3) The elders of the town nearest to the corpse shall then take a heifer which has never been worked, which has never pulled in a yoke; (4) and the elders of that town shall bring the heifer down to an everflowing wadi, which is not tilled or sown. There, in the wadi, they shall break the heifer’s neck. (5) The priests, sons of Levi, shall come forward; for your God ה׳ has chosen them for divine service and to pronounce blessing in the name of ה׳, and every lawsuit and case of assault is subject to their ruling. (6) Then all the elders of the town nearest to the corpse shall wash their hands over the heifer whose neck was broken in the wadi. (7) And they shall make this declaration: “Our hands did not shed this blood, nor did our eyes see it done. (8) Absolve, ה׳, Your people Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel.” And they will be absolved of bloodguilt. (9) Thus you will remove from your midst guilt for the blood of the innocent, for you will be doing what is right in the sight of ה׳. (10) When you [an Israelite warrior] take the field against your enemies, and your God ה׳ delivers them into your power and you take some of them captive, (11) and you see among the captives a beautiful woman and you desire her and would take her [into your household] as your wife, (12) you shall bring her into your household, and she shall trim her hair, pare her nails, (13) and discard her captive’s garb. She shall spend a month’s time in your household lamenting her father and mother; after that you may come to her and thus become her husband, and she shall be your wife. (14) Then, should you no longer want her, you must release her outright. You must not sell her for money: since you had your will of her, you must not enslave her. (15) If a householder has two wives, one loved and the other unloved, and both the loved and the unloved have borne him sons, but the first-born is the son of the unloved one— (16) when he wills his property to his sons, he may not treat as first-born the son of the loved one in disregard of the son of the unloved one who is older. (17) Instead, he must accept the first-born, the son of the unloved one, and allot to him a double portion of all he possesses; since he is the first fruit of his vigor, the birthright is his due. (18) If a householder has a wayward and defiant son, who does not heed his father or mother and does not obey them even after they discipline him, (19) his father and mother shall take hold of him and bring him out to the elders of his town at the public place of his community. (20) They shall say to the elders of his town, “This son of ours is disloyal and defiant; he does not heed us. He is a glutton and a drunkard.” (21) Thereupon his town’s council shall stone him to death. Thus you will sweep out evil from your midst: all Israel will hear and be afraid. (22) If any party is guilty of a capital offense and is put to death, and you impale the body on a stake, (23) you must not let the corpse remain on the stake overnight, but must bury it the same day. For an impaled body is an affront to God: you shall not defile the land that your God ה׳ is giving you to possess.





This seems to be a simple halacha of ירושה. But the בעל הטורים darshans this in an astounding way.






לשניאה: במדרש דורש לאיש זה הקב"ה. אהובה אלו העכו"ם שמראה להם פנים שנואה אלו ישראל שמסתיר מהם פנים:







ביום הנחילו לעתיד לבא. לא יוכל לבכר. כי אם בני בכורי ישראל:





He is calling כלל ישראל the שנואה! Not, of course, that ה׳ actually hates us and loves the other nations ח״ו; obviously they haven't done anything to deserve ה׳'s love, but the way He deals with us vis-a-vis them would seem to imply that we are the hated ones.




(סג) וְ֠הָיָ֠ה כַּאֲשֶׁר־שָׂ֨שׂ ה׳ עֲלֵיכֶ֗ם לְהֵיטִ֣יב אֶתְכֶם֮ וּלְהַרְבּ֣וֹת אֶתְכֶם֒ כֵּ֣ן יָשִׂ֤ישׂ ה׳ עֲלֵיכֶ֔ם לְהַאֲבִ֥יד אֶתְכֶ֖ם וּלְהַשְׁמִ֣יד אֶתְכֶ֑ם וְנִסַּחְתֶּם֙ מֵעַ֣ל הָאֲדָמָ֔ה אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ׃



(63) And as ה׳ once delighted in making you prosperous and many, so will ה׳ now delight in causing you to perish and in wiping you out; you shall be torn from the land that you are about to enter and possess.



My understanding of 'ששון' (notwithstanding that there are meforshim that have other interpretations) is it means excitement. Not happy per se, but excited for what is going to happen. ישיש כגיבור לרוץ עורך he's not happy to go to war, he's excited for the battle. So ה׳ is 'excited' to destroy us. Not literally, but it may seem that way. And we have no shortage of historical examples to point to. Again the same idea- it doesn't feel like we are loved.


The passuk basically says that itself.


(יז) וְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּוֹם־הַ֠ה֠וּא וַעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּי־אֵ֤ין אֱלֹקַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָרָע֥וֹת הָאֵֽלֶּה׃

(17) Then My anger will flare up against them, and I will abandon them and hide My countenance from them. They shall be ready prey; and many evils and troubles shall befall them. And they shall say on that day, “Surely it is because our God is not in our midst that these evils have befallen us.”

The meforshim ask that this would seem to be us doing teshuvah- acknowledging that the lack of ה׳'s presence is what caused the bad things to happen- so why in the next passuk does it say that ה׳ will hide himself even more? Perhaps it's not teshuvah. It is just us feeling that ה׳ doesn't love us and no longer wants to be with us. The pesukim are talking about us, in Galus.
This is what Tisha B'Av is all about. This is what we are mourning. Not just the destruction and various bad things that happened to us. Those are just the symptoms. The real national tragedy- what we really lost- is that ה׳ no longer shows us his love. That we can no longer feel it, and instead we feel that we are the שנואה.
This is the reason we are still mourning today, when כלל ישראל is returning to ארץ ישראל and Teshuvah in unprecedented numbers. When we have control over our land, and seemingly, our national destiny. Because fundamentally nothing has changed when it comes to what it really means to be in Galus- to be estranged from ה׳. We do see miracles, little reminders that He is still watching from behind the fence, but we still don't feel loved. The fact that there are still suffering tragedies shows we haven't made it back yet. And so we still mourn