The Destruction of the Second Temple

וַיֹּ֣אמֶר יְהֹוָ֔ה עַל־עׇזְבָם֙ אֶת־תּ֣וֹרָתִ֔י אֲשֶׁ֥ר נָתַ֖תִּי לִפְנֵיהֶ֑ם וְלֹא־שָׁמְע֥וּ בְקוֹלִ֖י וְלֹא־הָ֥לְכוּ בָֽהּ׃

GOD replied: Because they forsook the Teaching I had set before them. They did not obey Me and they did not follow it,

גָּֽלְתָ֨ה יְהוּדָ֤ה מֵעֹ֙נִי֙ וּמֵרֹ֣ב עֲבֹדָ֔ה הִ֚יא יָשְׁבָ֣ה בַגּוֹיִ֔ם לֹ֥א מָצְאָ֖ה מָנ֑וֹחַ כׇּל־רֹדְפֶ֥יהָ הִשִּׂיג֖וּהָ בֵּ֥ין הַמְּצָרִֽים׃ {ס}

ג Judah has gone into exile Because of misery and harsh oppression; When she settled among the nations, She found no rest; All her pursuers overtook her In the narrow places.

אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל מִשְּׁמֵיהּ דְּרַב: אֵין הַדְּלֵיקָה מְצוּיָה אֶלָּא בִּמְקוֹם שֶׁיֵּשׁ חִילּוּל שַׁבָּת, שֶׁנֶּאֱמַר: ״וְאִם לֹא תִשְׁמְעוּ אֵלַי לְקַדֵּשׁ אֶת יוֹם הַשַּׁבָּת וּלְבִלְתִּי שְׂאֵת מַשָּׂא וְגוֹ׳ וְהִצַּתִּי אֵשׁ בִּשְׁעָרֶיהָ וְאָכְלָה אַרְמְנוֹת יְרוּשָׁלִַים וְלֹא תִכְבֶּה״. מַאי ״וְלֹא תִכְבֶּה״? אָמַר רַב נַחְמָן בַּר יִצְחָק: בְּשָׁעָה שֶׁאֵין בְּנֵי אָדָם מְצוּיִין לְכַבּוֹתָהּ. אָמַר אַבָּיֵי: לָא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁחִלְּלוּ בָּהּ אֶת הַשַּׁבָּת, שֶׁנֶּאֱמַר: ״וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם״. אָמַר רַבִּי אֲבָהוּ: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁבִּיטְּלוּ קְרִיאַת שְׁמַע שַׁחֲרִית וְעַרְבִית, שֶׁנֶּאֱמַר: ״הוֹי מַשְׁכִּימֵי בַבֹּקֶר שֵׁכָר יִרְדֹּפוּ וְגוֹ׳״, וּכְתִיב: ״וְהָיָה כִנּוֹר וָנֶבֶל תּוֹף וְחָלִיל וָיַיִן מִשְׁתֵּיהֶם וְאֵת פּוֹעַל ה׳ לֹא יַבִּיטוּ״, וּכְתִיב: ״לָכֵן גָּלָה עַמִּי מִבְּלִי דָעַת״. אָמַר רַב הַמְנוּנָא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁבִּיטְּלוּ בָּהּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן, שֶׁנֶּאֱמַר: ״שְׁפוֹךְ עַל עוֹלָל בַּחוּץ וְגוֹ׳״. מַה טַּעַם ״שְׁפוֹךְ״ — מִשּׁוּם דְּ״עוֹלָל בַּחוּץ״. אָמַר עוּלָּא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא מִפְּנֵי שֶׁלֹּא הָיָה לָהֶם בּוֹשֶׁת פָּנִים זֶה מִזֶּה, שֶׁנֶּאֱמַר: ״הוֹבִישׁוּ כִּי תוֹעֵבָה עָשׂוּ גַּם בּוֹשׁ לֹא יֵבוֹשׁוּ וְגוֹ׳״. אָמַר רַבִּי יִצְחָק: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁהוּשְׁווּ קָטָן וְגָדוֹל, שֶׁנֶּאֱמַר: ״וְהָיָה כָעָם כַּכֹּהֵן״, וּכְתִיב בָּתְרֵיהּ: ״הִבּוֹק תִּבּוֹק הָאָרֶץ״. אָמַר רַב עַמְרָם בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בַּר אַבָּא, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, אָמַר רַבִּי חֲנִינָא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁלֹּא הוֹכִיחוּ זֶה אֶת זֶה, שֶׁנֶּאֱמַר: ״הָיוּ שָׂרֶיהָ כְּאַיָּלִים לֹא מָצְאוּ מִרְעֶה״. מָה אַיִל זֶה, רֹאשׁוֹ שֶׁל זֶה בְּצַד זְנָבוֹ שֶׁל זֶה, אַף יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר כָּבְשׁוּ פְּנֵיהֶם בַּקַּרְקַע וְלֹא הוֹכִיחוּ זֶה אֶת זֶה. אָמַר רַבִּי יְהוּדָה: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁבִּיזּוּ בָּהּ תַּלְמִידֵי חֲכָמִים, שֶׁנֶּאֱמַר: ״וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִיאָיו עַד עֲלוֹת חֲמַת ה׳ בְּעַמּוֹ עַד [לְ]אֵין מַרְפֵּא״. מַאי ״עַד לְאֵין מַרְפֵּא״? אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמְבַזֶּה תַּלְמִידֵי חֲכָמִים אֵין לוֹ רְפוּאָה לְמַכָּתוֹ.

Rav Yehuda, son of Rav Shmuel, said in the name of Rav: Fire is only found in a place where there is desecration of Shabbat, as it is stated: “And if you do not heed Me to sanctify the day of Shabbat, and to refrain from carrying burdens and come to the gates of Jerusalem on the day of Shabbat, and I will light a fire in its gates and it will consume the palaces of Jerusalem and it will not be extinguished” (Jeremiah 17:27). The Gemara asks: What is the meaning of: And it will not be extinguished? Rav Naḥman bar Yitzḥak said: Fire will break out at a time when people are not found to extinguish it. Abaye said: Jerusalem was destroyed only because people desecrated the Shabbat in it, as it is stated: “And from My Shabbatot they averted their eyes, and I was profaned among them” (Ezekiel 22:26). Several punishments were decreed to befall Jerusalem as punishment for this transgression. The Gemara suggests additional reasons for the destruction of Jerusalem. Rabbi Abbahu said: Jerusalem was destroyed only because its citizens intentionally omitted recitation of Shema morning and evening, as it is stated: “Woe to those who rise early in the morning and pursue the drink and are aflame from wine until late in the evening” (Isaiah 5:11). And it is written in the continuation of that passage: “And their drinking parties have lyre and lute, drum and flute and wine, and they do not look upon the actions of God, and they do not see His hands’ creations” (Isaiah 5:12). This means that in the morning and evening, when the Jews should have been reciting Shema, they were drinking wine and liquor. And it is written in that passage: “Therefore My nation is being exiled for its ignorance; its honor will die of hunger and its multitudes will be parched with thirst” (Isaiah 5:13). Rav Hamnuna said: Jerusalem was destroyed only because schoolchildren there were interrupted from studying Torah, as it is stated: “And I am filled with the wrath of God, I cannot contain it, pour it onto the infants in the street and onto the gathering of youths together, for men and women alike will be captured, the elderly along with those of advanced years” (Jeremiah 6:11). Rav Hamnuna explains: What is the reason that the wrath is poured? It is because infants are outside in the streets and are not studying Torah. Ulla said: Jerusalem was destroyed only because people had no shame before each other, as it is stated: “They acted shamefully; they have performed abominations, yet they neither were ashamed nor did they know humiliation. Therefore, they will fall among the fallen, they will fail at the time that I punish them, said God” (Jeremiah 6:15). Rabbi Yitzḥak said: Jerusalem was destroyed only because its small and the great citizens were equated. They did not properly value the prominent leaders of their generation, as it is stated: “And the common people were like the priest, the slave like his master, the maidservant like her mistress, the buyer like the seller, the lender like the borrower, the creditor like the one indebted to him” (Isaiah 24:2). And it is written afterward: “The land shall be utterly desolate and completely plundered, for God has said this” (Isaiah 24:3). Rav Amram, son of Rabbi Shimon bar Abba, said that Rabbi Shimon bar Abba said that Rabbi Ḥanina said: Jerusalem was destroyed only because the people did not rebuke one another, as it is stated: “Her ministers were like stags that found no pasture, and they walked without strength before their pursuer” (Lamentations 1:6). Just as this stag turns its head toward the other’s tail when it grazes, and each one feeds on its own, so too, the Jewish people in that generation lowered their faces to the ground and did not rebuke one another. Rabbi Yehuda said: Jerusalem was destroyed only because they disparaged the Torah scholars in it, as it is stated: “And they mocked the messengers of God and disdained His words and taunted His prophets, until the wrath of God arose against His people, until it could not be healed” (II Chronicles 36:16). What is the meaning of: Until it could not be healed? Rav Yehuda said that Rav said: It means that anyone who disparages Torah scholars cannot be healed from his wound.

מַאי? הֲדַר אָמַר רָבָא: כֵּיצַד? לָקַח מִסִּיקָרִיקוֹן, וְחָזַר וְלָקַח מִבַּעַל הַבַּיִת, מִקָּחוֹ בָּטֵל. מִבַּעַל הַבַּיִת, וְחָזַר וְלָקַח מִסִּיקָרִיקוֹן – מִקָּחוֹ קַיָּים. לָקַח מִן הָאִישׁ וְחָזַר וְלָקַח מִן הָאִשָּׁה – מִקָּחוֹ בָּטֵל. מִן הָאִשָּׁה וְחָזַר וְלָקַח מִן הָאִישׁ – מִקָּחוֹ קַיָּים. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶם אָמְרוּ: הַלּוֹקֵחַ מִסִּיקָרִיקוֹן, נוֹתֵן לַבְּעָלִים רְבִיעַ. אֵימָתַי – בִּזְמַן שֶׁאֵין בְּיָדָן לִיקַּח, אֲבָל יֵשׁ בְּיָדָן לִיקַּח – הֵן קוֹדְמִין לְכׇל אָדָם. רַבִּי הוֹשִׁיב בֵּית דִּין וְנִמְנוּ, שֶׁאִם שָׁהֲתָה בִּפְנֵי סִיקָרִיקוֹן שְׁנֵים עָשָׂר חֹדֶשׁ, כׇּל הַקּוֹדֵם לִיקַּח – זָכָה; אֲבָל נוֹתֵן לַבְּעָלִים רְבִיעַ. כֹּל דְּקָטֵיל – לִיקְטְלוּהּ. הִלְכָּךְ, קַמַּיְיתָא וּמְצִיעֲתָא, כֵּיוָן דְּקָטְלִי – אַגַּב אוּנְסֵיהּ גָּמַר וּמַקְנֵי. בָּתְרָיְיתָא אָמְרִי:

Jerusalem was destroyed on account of Kamtza and bar Kamtza. The Gemara explains: Jerusalem was destroyed on account of Kamtza and bar Kamtza. This is as there was a certain man whose friend was named Kamtza and whose enemy was named bar Kamtza. He once made a large feast and said to his servant: Go bring me my friend Kamtza. The servant went and mistakenly brought him his enemy bar Kamtza. The man who was hosting the feast came and found bar Kamtza sitting at the feast. The host said to bar Kamtza. That man is the enemy [ba’al devava] of that man, that is, you are my enemy. What then do you want here? Arise and leave. After having been cast out from the feast, bar Kamtza said to himself: Since the Sages were sitting there and did not protest the actions of the host, although they saw how he humiliated me, learn from it that they were content with what he did. I will therefore go and inform [eikhul kurtza] against them to the king. He went and said to the emperor: The Jews have rebelled against you.

אֲבָל מִקְדָּשׁ שֵׁנִי שֶׁהָיוּ עוֹסְקִין בְּתוֹרָה וּבְמִצְוֹת וּגְמִילוּת חֲסָדִים, מִפְּנֵי מָה חָרַב? מִפְּנֵי שֶׁהָיְתָה בּוֹ שִׂנְאַת חִנָּם. לְלַמֶּדְךָ שֶׁשְּׁקוּלָה שִׂנְאַת חִנָּם כְּנֶגֶד שָׁלֹשׁ עֲבֵירוֹת: עֲבוֹדָה זָרָה, גִּלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים.

However, considering that the people during the Second Temple period were engaged in Torah study, observance of mitzvot, and acts of kindness, and that they did not perform the sinful acts that were performed in the First Temple, why was the Second Temple destroyed? It was destroyed due to the fact that there was wanton hatred during that period. This comes to teach you that the sin of wanton hatred is equivalent to the three severe transgressions: Idol worship, forbidden sexual relations and bloodshed.

אֲשֶׁר יַעֲשׂוּן זוֹ לִפְנִים מִשּׁוּרַת הַדִּין. דְּאָמַר רַבִּי יוֹחָנָן: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא עַל שֶׁדָּנוּ בָּהּ דִּין תּוֹרָה. אֶלָּא דִּינֵי דְּמָגִיזְתָּא לְדַיְּינוּ?! אֶלָּא אֵימָא: שֶׁהֶעֱמִידוּ דִּינֵיהֶם עַל דִּין תּוֹרָה וְלָא עֲבַדוּ לִפְנִים מִשּׁוּרַת הַדִּין.

It was taught in the baraita: “That they must perform”; that is referring to acting beyond the letter of the law, as Rabbi Yoḥanan says: Jerusalem was destroyed only for the fact that they adjudicated cases on the basis of Torah law in the city. The Gemara asks: Rather, what else should they have done? Should they rather have adjudicated cases on the basis of arbitrary decisions [demagizeta]? Rather, say: That they established their rulings on the basis of Torah law and did not go beyond the letter of the law.

אבל מקדש שני, שאנו בקיאים בהם שהיו עוסקים בתורה ובמצות ובגמילות חסדים, אמאי אחרב, מפני שנאת חנם שהיה ביניהם. ללמדך ששקולה שנאת חנם נגד ג' עבירות; נגד עבודה זרה, גלוי עריות, שפיכות דמים.