The renowned Rav Chaim Yosef David Azulai, known as the Chida, once came upon a Jewish town during his travels, and saw the women cleaning and painting their homes on Tisha B'Av afternoon. The Chida believed this was forbidden on Tisha B'Av, as it represented joy and distraction from the mourning for the Holy Temple and Jerusalem, and sharply advised the local rabbis to ban it immediately.

When he returned home from the synagogue, the Chida saw some women whispering and pointing at him. He asked what they were saying, and was told that they were saying about him, "That holy rabbi from Jerusalem said that the Mashiach will not come this year!"

The Chida could not understand how they had reached that conclusion, and one woman finally explained, "Every year, we prepare our homes on Tisha B'Av for the Mashiach, but this year you forbade us to prepare for his arrival."

Upon hearing this, the Chida immediately changed his ruling: "The houses must be painted and cleaned this Tisha B'Av – not only one room, but the entire house! And the best paint must be used! And in this merit, perhaps the Mashiach will come this very day!"

In addition to the importance of Jewish customs, this story also teaches us the value of proactive anticipation of the coming Redemption. Let us elaborate.

When the Second Temple was destroyed, the Sages of the generation, under the leadership of Rabban Yochanan ben Zakkai, enacted a series of regulations by which the Jewish People would always remember this national catastrophe. Their source was a verse in Jeremiah's prophecies that reads, "Zion… no one seeks her out." From the fact that the prophet is lamenting this sorry state, the Rabbis of the Talmud learn that Jerusalem must be "sought out" and remembered.

When we read this passage today, we might ask: "Who said the intention is merely to remember? Perhaps we are bidden to do something pro-active for Jerusalem, such as working to redeem it?" That is, remembering is generally about the past, while "seeking out" implies doing something for the future. Is the primary issue one of mourning the past? What about acting and building for the future?"

In fact, a look at the Talmudic list of regulations enacted "in memory of the Temple" shows that they do not only commemorate the tragedy that occurred, but also look forward to its rectification. Consider this case, for example: The new year's wheat is Biblically forbidden to be eaten until the Omer offering is waved on the second day of Passover; but if the Temple is not standing, then there is no Omer offering, and the wheat may be eaten as soon as dawn breaks. However, after the destruction, the Sages ruled that even then, the new wheat may not be eaten at all that day – and why? So that when the Temple is soon rebuilt, and the Omer offering is renewed, no one will mistakenly say, "Just like we ate the new wheat last year from the morning, so too this year!"

That is, this regulation was enacted not to mourn what was, but in order to prepare us for the construction of the future Beit HaMikdash!

Certainly throughout our long Exile, our nation lacked the practical ability to work for the physical "seeking out" and construction of Zion – and this is why we "sought it out" chiefly by remembering the past. The primary annual date for doing so is Tisha B'Av, the terrible and calamitous day when our glorious Holy Temples were burnt. On this day, even one who generally engages in building the Land and the country, sits sadly on the floor, occupying himself in his bent-over state with that which our nation is lacking.

On the other hand, as the bells of our Redemption began to ring stronger in recent decades, our people's capacity to work actively for the redemption slowly began to increase. This led to a "seeking out" that was less concerned with memories of the past, and more in actions for the future, both spiritually and practically.

Still, even now, when we are engaged proactively most of the year towards the Redemption, it would seem that on Tisha B'Av we must emphasize our grief over that which we are lacking. Proof of this is that Jewish Law forbids Torah study on this day, except for that which has to do with the destruction and the laws of mourning for it. One might have thought that at least studying the Laws of the future Temple would be permitted, so as to inspire us towards that goal. But we see that the Sages approved only that which would keep us steeped in the sense of mourning, and that this must be the atmosphere on Tisha B'Av, even nowadays.

There is a deep logic to this matter. For it is precisely the great lack of our Holy Sanctuary for more than 1,950 years that brings Israel to uplift its visions and dreams of a great, exalted rectification – which will give meaning to the crisis we are undergoing. A "quick fix" is often a bad idea, as is misses the full impact of the rectification.

It is therefore important that we perpetuate the depth of the loss – and the greater the loss and sorrow, the greater the anticipation and visionary dreams.

The Chida expressed this that day in a far-off community. At first he thought Tisha B'Av was only for mourning – but then, from the womenfolk, he understood that the picture was not complete. When the afternoon hours arrived, the time at which the Mashiach was/will be born, the women – the Congregation of Israel – felt deep inside their heart that the winds had changed, and that the time had come to shake off the dust of "only the past," and to add to it a forward-looking "seeking out."

And in fact, it is customary throughout the Jewish Nation that, amid the sorrow of Tisha B'Av, we begin to engage in longing for the Mashiach when the afternoon arrives. We are permitted to sit on chairs, for instance, and some say we may participate in regularly-scheduled Torah classes. And in our generations, Israel has begun – and is now in the thick of – working all year round for the active Redemption of Zion.

The author of the Kuzari, Rav Yehuda HaLevy, wrote that Jerusalem will be rebuilt only when we long for it to the ultimate degree. Let us therefore all dream the great dream, raise our sights o so high, and thus awaken to act for the return of the Divine Presence to Zion and for the building of the Beit HaMikdash, in our own days!

Translated by Hillel Fendel

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