It states, “Thus said Hashem, for your sake I have sent you into Babylon and I have sent them all down in boats” (Yeshayahu 43:14). [The Zohar comments (Parashas Shemos 2b), “‘I have sent you into Babylon’ — This alludes to the Holy One Blessed is He.”] This illustrates the great love of the Holy One Blessed is He for Israel, on account of which He shares in their afflictions and descends with them into exile. Similarly, regarding the descent into Egypt it is stated, “These are the names of the children of Israel who came to Egypt with [es] Yaakov” (Shemos 1:1). Wherever the word את appears it includes something not mentioned in the verse. In this case it includes the Shechinah, which went down with Yaakov into Egypt, in keeping with the verse, “I will descend with you into Egypt and I will bring you up” (Bereishis 46:4). Regarding the Babylonian exile, however, not only does it state, “For your sake I have sent you into Babylon,” but, “In all their afflictions He is afflicted” (Yeshayahu 63:9). The succeeding exiles were more difficult to bear than the Egyptian exile.
In the Zohar (2:2b) it is taught: Rabbi Shimon ben Yochai said: If a person accustoms himself to identify with the suffering of the Shechinah, even if he encounters suffering he will bear the burden and not worry. But if he does not accustom himself to identify with the suffering of the Shechinah and of Israel, but spends all his days enjoying the pleasures and delights of this world, when some suffering does befall him it will cause him complete distress. Therefore every individual must weep while Israel suffers in the exile. Indeed, in Babylon the suffering was complete, because Israel had become accustomed to a life of pleasure. Thus it states, “The precious sons of Tziyon who were comparable to fine gold, etc.” (Eichah 4:2). But then they went into exile with a millstone upon their necks and their hands fastened behind them. And as they went into exile the Holy One Blessed is He called to all His hosts and said to them, “Why are My children in exile while you remain here? Set out and go down, all of you, and I will accompany you.” This is the meaning of the verse, “Thus said Hashem, for your sake I have sent you into Babylon and sent them all down in boats.” Who are those in the “boats”? They are the Heavenly chariots and encampments. And as they were on their way down the Heavens opened up and the spirit of prophecy settled upon the prophet Yechezkeil, who said to Israel, “Behold, your Master is here along with all the hosts and chariots of Heaven, who have come to sojourn with you!” But Israel did not believe it until Yechezkeil told them everything that he saw in his vision. Thus is it stated, “And I saw and behold there was a wind, etc.” (Yechezkeil 1:4)…. Rabbi Shimon ben Yochai said: At that moment Israel’s joy was total because they saw that the Holy One Blessed is He was with them.
Now, in every generation there are righteous people who accept upon themselves with great love to sacrifice their lives for the sanctification of the Name of Heaven. Thus Rabbi Yehudah said, “If only Israel knew the great love that the Holy One Blessed is He has for them they would roar like young lions and pursue Him” (Zohar 2:5b). Hence, every Jew must accept upon himself the yoke of the exile with love and affection. This is particularly relevant in this bitter exile in which it has often happened that a person sat at home oblivious to everything and suddenly was set upon with false accusations. He would then be taken from his wife, his sons and daughters and his father’s house to be sent to a dark place where he was thrown among the snakes and scorpions. Meanwhile members of the wicked nation engaged false witnesses to testify against him, and those who sat in judgment ordered that the Jew be punished with harsh and bitter tortures.
When the man’s wife and children heard this terrible news they would weep and cry out to Hashem and also turn to the community in the hope that they would be able to free the accused through private negotiations. Then the children of Israel, Hashem’s holy people, the merciful seed, would take even the shirts from their backs to contribute funds for the redemption of that poor soul from a horrible death. But sometimes all the money in the world was of no avail and the entire nation would weep, family by family, at the news of the grim trial and tremendous suffering caused by the sulfur and fire that were ignited upon the chests of the holy martyrs. And before the condemned man was executed they would torture him with nails forced up under his fingernails, and weigh him down with iron shoes. Who can relate the enormity of the suffering? And sometimes they would cut out the person’s tongue from his throat or else they would cut off his male organ while he was yet alive. Then they would cut open the martyr’s stomach and tear out his heart and liver and lungs, and then cut his body into quarters. But the martyrs would endure all this and still refuse to exchange their religion. And the Holy One Blessed is He would take the image of these martyrs and impress it upon His cloak in order so that one day He can avenge the blood of His servants that was spilled in vain. For the nations took souls of these holy ones through libelous accusations.
Every feeling person must weep over all this suffering. Nevertheless, every Jew must also be will to accept it with love should the like ever befall him, Heaven forbid. The Shechinah wails over all such tragedy and the supernal worlds are filled with weeping and sighing over the souls of the holy martyrs. For they are like sacrifices and a sweet savory smell to Hashem because they unified their hearts towards their Heavenly Father and gave their lives for the sanctification of His great Name and for the unification of the Holy One Blessed is He, and His Shechinah.
Know that it states in the Zohar in Parashas Bereishis (38b) that in the fourth of the seven Heavenly palaces there sit the mourners of Zion and Jerusalem along with the souls of all the murdered who gave their lives for the sanctification of the Name of Heaven. And in the second palace there is a partition for the Holy One Blessed is He and the Moshiach. In that place there is great weeping over the destruction of the Holy Temple and Jerusalem and the slaughter of the righteous. At a certain point our righteous Moshiach descends to the fourth palace and begins recounting in detail all the holy ones who gave their lives for the sanctification of Hashem’s Name. Then he himself begins weeping profusely and all the princes of the house of David gather to embrace and console him, after which he begins to weep for a second time. The sound of this weeping ascends to a very lofty place where it remains until the beginning of the new month, at which time it descends, accompanied by numerous lights which light up all the palaces. Various types of healing remedies also descend along with that sound to heal the murdered, the sick, the infirm and the suffering.
Then Moshiach dons the cloak upon which are engraved and impressed all the names of all the murdered and he goes arrayed in this cloak to judge the murderers and thieves. One day the Holy One Blessed is He will also don that cloak, as it is stated, “He will render judgment upon the nations that are filled with corpses” (Tehillim 110:6). Until, at last, the Moshiach comes to comfort those souls, accompanied by lights and delights and numerous angels and chariots. And one day each and every angel will also don a cloak like this one, impressed with the images of the slaughtered. Following this, the Moshiach will go with Rabbi Akiva and his colleagues to a place that no eye is able to behold other than that of God. There the Holy One Blessed is He will reveal to him the great reward awaiting the holy ones who sacrificed their lives and then the Moshiach will be consoled.
Therefore it is fitting for every person of the seed of Israel to lament and weep over the magnitude of the destruction and the yoke of the exile. Moreover, how fitting it would be if they would all mourn and cast themselves upon the ground to wallow in the dust and ashes. This is especially appropriate from the seventeenth of Tammuz onward, for that is a period of sadness during which we are obliged to mourn, and all the more so on [the last day of that period,] the Ninth of Av, which is a day for weeping and sorrow. But in many countries, on account of our many sins, I have seen a great breach on the part of those who come to the synagogue. Not only do they neglect to recite the elegies with weeping and bitterness, but they actually engage in jocularity and levity, rejoicing out loud and conducting themselves as if it were [the festival of] Simchas Torah! They have forgotten that their end will be very bitter and their punishment very great. None of those people will merit witnessing the consolation of Israel when our Moshiach arrives. It is the responsibility of the rabbis and leaders of the generation and the judges of Israel to rebuke these sinners who rejoice on a day of suffering and weeping. They must be fined and it is even appropriate to subject them to ostracism. But if a person mourns continually over the destruction of the Holy Temple and the length of the exile and experiences pain over the suffering of Israel, he will merit witnessing their consolation when our Moshiach arrives. He will also witness the vengeance of Hashem of Hosts and will rejoice in the rebuilding of the Temple and the holy city of Jerusalem. For it states, “Rejoice with her in gladness, all who mourned over her” (Yeshayahu 66:10). Amein. — Based upon the words of my teacher and mentor, Rabbi Yosef, z”l.
כְּתִיב כְּתִיב (יְשַׁעְיָה מג, יד): "כֹּה אָמַר ה': לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה, וְהוֹרַדְתִּי בָרִיחִים". בְּפָסוּק זֶה נִתְבָּאֵר גֹּדֶל אַהֲבַת הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שֶׁנִּשְׁתַּתֵּף בְּצָרָתָן וְיָרַד עִמָּהֶם לַגָּלוּת. וּכְמוֹ שֶׁהָיָה בְּמִצְרַיִם, דִּכְתִיב: הַבָּאִים מִצְרַיְמָה אֶת יַעֲקֹב. אֶת — לְרַבּוֹת הַשְּׁכִינָה. וּבַסּוֹד שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב: אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה, וְאָנֹכִי אַעַלְךָ. וּבְגָלוּת בָּבֶל כְּתִיב: לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה. וּבְכָל צָרָתָם לוֹ צַר — שֶׁבְּכָל גָּלוּת הוּא קָשֶׁה יוֹתֵר מִגָּלוּת מִצְרַיִם.
It states, “Thus said Hashem, for your sake I have sent you into Babylon and I have sent them all down in boats” (Yeshayahu 43:14). [The Zohar comments (Parashas Shemos 2b), “‘I have sent you into Babylon’ — This alludes to the Holy One Blessed is He.”] This illustrates the great love of the Holy One Blessed is He for Israel, on account of which He shares in their afflictions and descends with them into exile. Similarly, regarding the descent into Egypt it is stated, “These are the names of the children of Israel who came to Egypt with [es] Yaakov” (Shemos 1:1). Wherever the word את appears it includes something not mentioned in the verse. In this case it includes the Shechinah, which went down with Yaakov into Egypt, in keeping with the verse, “I will descend with you into Egypt and I will bring you up” (Bereishis 46:4). Regarding the Babylonian exile, however, not only does it state, “For your sake I have sent you into Babylon,” but, “In all their afflictions He is afflicted” (Yeshayahu 63:9). The succeeding exiles were more difficult to bear than the Egyptian exile.
וּבַזֹּהַר אִיתָא: אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: מַאן דְּמַרְגִּיל עַצְמוֹ בְּצַעֲרָא דִּשְׁכִינְתָּא, דְּאַף עַל פִּי דְּבָא עָלָיו צַעַר, יִסְבֹּל מַשּׂאוֹי הַזֶּה, וְלֹא חַיְשׁ. אֲבָל מַאן דְּלָא מַרְגִּיל עַצְמוֹ בְּצַעֲרָא דִּשְׁכִינְתָּא וְצַעֲרָא דְּיִשְׂרָאֵל, רַק כָּל יוֹמִין הוּא בְּתַפְנוּקִין וְעִדּוּנִין שֶׁל הָעוֹלָם הַזֶּה — כֵּיוָן דְּאַתְיָא עָלָיו אֵיזֶה צַעַר — דָּא אִיהוּ צַעַר שְׁלִים. וְעַל דָּא אִצְטְרִיךְ כָּל אֶחָד לְמִבְכֵּי כַּד יִשְׂרָאֵל הֵן בְּצַעֲרָא בְּגָלוּתָא. וְהִנֵּה בְּגָלוּת בָּבֶל הֲוֵי צַעְרָא שָׁלִים, דַּהֲוֵי יִשְׂרָאֵל בְּתַפְנוּקִין, כְּדִכְתִיב: בְּנֵי צִיּוֹן הַיְקָרִים, הַמְסֻלָּאִים בְּפָז וְגוֹ'. וְהַשְׁתָּא הֲוֵי נַחְתִּין בְּגָלוּתָא, וְרֵחַיִם עַל צַוְּרֵיהוֹן, וִידֵיהוֹן מְהֻדָּקִין לַאֲחוֹרֵיהֶן. וְכַד הֲוֵי אָזִיל בְּגָלוּתָא, קָרָא קֻדְשָׁא בְּרִיךְ הוּא לְכָל פָּמַלְיָא דִּילֵיהּ וְאָמַר: לָמָּה בְּנִי בְּגָלוּתָא, וְאַתּוּן הָכָא?! קוּמוּ חוּתוּ כֻּלְּכֵן, וַאֲנָא עִמְּכוֹן! הֲדָא הוּא דִּכְתִיב: כֹּה אָמַר ה': לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם. מַאן בָּרִיחִים? אִלֵּין כָּל רְתִיכִין וּמַשִּׁרְיָן עִלָּאִין. וְכַד נָחֲתוּ, אִתְמַתְּחוּ וּשְׁרִיאַת רוּחַ הַקֹּדֶשׁ עַל יְחֶזְקֵאל הַנָּבִיא. אָמַר לְהוּ לְיִשְׂרָאֵל: הָא מָארֵיכוֹן הָכָא, וְכָל חֵילָא שְׁמַיָּא וּרְתִיכוֹי דְּאַתְיָא לָדוֹר עִמְּכוֹן. וְלֹא הַמְּנוּהוּ יִשְׂרָאֵל, עַד דְּאָמַר לְהוּ יְחֶזְקֵאל כָּל מַאן דַּחֲמֵי בִּנְבוּאָה, שֶׁנֶּאֱמַר: וָאֵרֶא וְהִנֵּה רוּחַ וְגוֹ'. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: בְּהַאי שַׁעְתָּא חֲדוּ יִשְׂרָאֵל חֶדְוָתָא שְׁלֵמָה, שֶׁרָאוּ דְּהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא עִמְּהוֹן. עַד כָּאן לְשׁוֹנוֹ. עַיֵּן שָׁם פָּרָשַׁת בְּרֵאשִׁית.
In the Zohar (2:2b) it is taught: Rabbi Shimon ben Yochai said: If a person accustoms himself to identify with the suffering of the Shechinah, even if he encounters suffering he will bear the burden and not worry. But if he does not accustom himself to identify with the suffering of the Shechinah and of Israel, but spends all his days enjoying the pleasures and delights of this world, when some suffering does befall him it will cause him complete distress. Therefore every individual must weep while Israel suffers in the exile. Indeed, in Babylon the suffering was complete, because Israel had become accustomed to a life of pleasure. Thus it states, “The precious sons of Tziyon who were comparable to fine gold, etc.” (Eichah 4:2). But then they went into exile with a millstone upon their necks and their hands fastened behind them. And as they went into exile the Holy One Blessed is He called to all His hosts and said to them, “Why are My children in exile while you remain here? Set out and go down, all of you, and I will accompany you.” This is the meaning of the verse, “Thus said Hashem, for your sake I have sent you into Babylon and sent them all down in boats.” Who are those in the “boats”? They are the Heavenly chariots and encampments. And as they were on their way down the Heavens opened up and the spirit of prophecy settled upon the prophet Yechezkeil, who said to Israel, “Behold, your Master is here along with all the hosts and chariots of Heaven, who have come to sojourn with you!” But Israel did not believe it until Yechezkeil told them everything that he saw in his vision. Thus is it stated, “And I saw and behold there was a wind, etc.” (Yechezkeil 1:4)…. Rabbi Shimon ben Yochai said: At that moment Israel’s joy was total because they saw that the Holy One Blessed is He was with them.
וְהִנֵּה בְּכָל דּוֹר יֵשׁ צַדִּיקִים שֶׁמְּקַבְּלִים עֲלֵיהֶם בְּאַהֲבָה רַבָּה לִמְסֹר נַפְשָׁם עַל קְדֻשַּׁת הַשֵּׁם. אָמַר רַבִּי יְהוּדָה: אִלְמָלֵא יוֹדְעִים יִשְׂרָאֵל חֲבִיבוּתָא דְּיִשְׂרָאֵל, דְּרָחִים הַקָּדוֹשׁ בָּרוּךְ הוּא יַתְהוֹן, הֲוֵי שׁוֹאֲגִים כַּכְּפִירִים לִרְדֹּף אַחֲרָיו. עַל כֵּן צָרִיךְ כָּל בַּר יִשְׂרָאֵל לְקַבֵּל עָלָיו עֹל הַגָּלוּת בְּאַהֲבָה וּבְחִבָּה, וּבִפְרָט בַּגָּלוּת הַמַּר הַזֶּה, אֲשֶׁר כַּמָּה נְפָשׁוֹת הָיוּ יוֹשְׁבִים בְּבֵיתָם, וְאֵינָם יוֹדְעִים דְּבַר מָה, וּפִתְאֹם בָּא עֲלֵיהֶם עֲלִילוֹת שְׁקָרִים, מַה שֶּׁמַּעֲלִילִין עֲלֵיהֶם עֲלִילוֹת שֶׁקֶר, וְנִלְקַח הָאִישׁ מֵאִשְׁתּוֹ וּמִבָּנָיו וּבְנוֹתָיו וּמִבֵּית אָבִיו, וְנִשְׁלַח לִמְקוֹם אֹפֶל בֵּין נְחָשִׁים וְעַקְרַבִּים, וְהָאֻמָּה הָרְשָׁעָה מַעֲמִידִין עֵדוּת שְׁקָרִים לְהָעִיד, וְיוֹשְׁבֵי מִשְׁפָּט מְצַוִּים לָדוּן אֶת הַיְּהוּדִים בְּעִנּוּיִם קָשִׁים וּמָרִים.
Now, in every generation there are righteous people who accept upon themselves with great love to sacrifice their lives for the sanctification of the Name of Heaven. Thus Rabbi Yehudah said, “If only Israel knew the great love that the Holy One Blessed is He has for them they would roar like young lions and pursue Him” (Zohar 2:5b). Hence, every Jew must accept upon himself the yoke of the exile with love and affection. This is particularly relevant in this bitter exile in which it has often happened that a person sat at home oblivious to everything and suddenly was set upon with false accusations. He would then be taken from his wife, his sons and daughters and his father’s house to be sent to a dark place where he was thrown among the snakes and scorpions. Meanwhile members of the wicked nation engaged false witnesses to testify against him, and those who sat in judgment ordered that the Jew be punished with harsh and bitter tortures.
וְאִשְׁתּוֹ וּבָנָיו, כְּשֶׁהֵן שׁוֹמְעִין אֶת הַצַּעַר, אֲזַי בּוֹכִים וְצוֹעֲקִים אֶל ה' וְאֶל הַקָּהָל, אוּלַי יוּכְלוּ בְּהִשְׁתַּדְּלוּת לִפְטֹר אֶת הַתְּפוּסִים. וּבְנֵי יִשְׂרָאֵל עַם קֹדֶשׁ הֵם, זֶרַע רַחֲמָנִים פּוֹשְׁטִין אֶת מַלְבּוּשֵׁיהֶם וְנוֹתְנִים מָעוֹת לִפְדוֹת נַפְשׁוֹת הָאֶבְיוֹנִים מִמִּיתָה קָשָׁה וַחֲמוּרָה. וְלִפְעָמִים כָּל הוֹן לֹא יוֹעִיל. וְכָל הָעָם בּוֹכִים לְמִשְׁפְּחוֹתָם בְּשָׁמְעָם מִשְׁפָּט הֶחָמוּר וְהָעִנּוּיִים הַקָּשִׁים: שְׂרֵפָה, גָּפְרִית וְאֵשׁ עַל לִבָּם שֶׁל קְדוֹשִׁים. וְקֹדֶם הַמִּיתָה מְעַנִּין אוֹתָן בְּמַסְמְרוֹת תְּקוּעִים תַּחַת הַצִּפָּרְנַיִם וּמִנְעָלִים שֶׁל בַּרְזֶל. אוֹי! מִי יוּכַל לְסַפֵּר גֹּדֶל הָעִנּוּיִים! וְלִפְעָמִים חוֹתְכִין הַלָּשׁוֹן מֵאֲחוֹרֵי הַצַּוָּאר וְחוֹתְכִין הַבְּרִית קֹדֶשׁ בְּעוֹדֶנּוּ בַּחַיִּים. וְאַחַר כָּךְ חוֹתְכִין הַבֶּטֶן וְלוֹקְחִין הַלֵּב וְהַכָּבֵד וְהָרֵאָה, וְאַחַר כָּךְ חוֹתְכִין אוֹתוֹ לְאַרְבָּעָה חֲלָקִים. וְאַף עַל פִּי כֵן הַקְּדוֹשִׁים סוֹבְלִין יִסּוּרִין כָּאֵלּוּ, וְאַף עַל פִּי כֵן אֵינָם רוֹצִים לְהָמִיר דָּתָם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹטֵל הַצּוּרָה מִן הַקְּדוֹשִׁים וְנוֹתֵן בְּתוֹךְ הַפְּרוֹפִירָא שֶׁלּוֹ, כְּדֵי שֶׁיִּנְקֹם לֶעָתִיד נִקְמַת דַּם עֲבָדָיו הַשָּׁפוּךְ בְּחִנָּם, שֶׁנּוֹטְלִין הָאֻמּוֹת הַנְּשָׁמוֹת מִן הַקְּדוֹשִׁים בַּעֲלִילוֹת שְׁקָרִים.
When the man’s wife and children heard this terrible news they would weep and cry out to Hashem and also turn to the community in the hope that they would be able to free the accused through private negotiations. Then the children of Israel, Hashem’s holy people, the merciful seed, would take even the shirts from their backs to contribute funds for the redemption of that poor soul from a horrible death. But sometimes all the money in the world was of no avail and the entire nation would weep, family by family, at the news of the grim trial and tremendous suffering caused by the sulfur and fire that were ignited upon the chests of the holy martyrs. And before the condemned man was executed they would torture him with nails forced up under his fingernails, and weigh him down with iron shoes. Who can relate the enormity of the suffering? And sometimes they would cut out the person’s tongue from his throat or else they would cut off his male organ while he was yet alive. Then they would cut open the martyr’s stomach and tear out his heart and liver and lungs, and then cut his body into quarters. But the martyrs would endure all this and still refuse to exchange their religion. And the Holy One Blessed is He would take the image of these martyrs and impress it upon His cloak in order so that one day He can avenge the blood of His servants that was spilled in vain. For the nations took souls of these holy ones through libelous accusations.
וְעַל כָּל הַצַּעַר הַזֶּה יִדְווּ כָּל הַדּוֹוִים, וְכָל בַּר יִשְׂרָאֵל מְחֻיָּב לְקַבֵּל עָלָיו בְּאַהֲבָה, בְּאִם שֶׁיִּזְדַּמֵּן לוֹ חַס וְשָׁלוֹם סִבָּה כָּזוֹ. וְעַל צַעַר כָּזֶה הַשְּׁכִינָה מְיַלֶּלֶת, וְכָל הָעוֹלָמוֹת שֶׁל מַעְלָה מְלֵאִים בְּכִיּוֹת וַאֲנָחוֹת עַל נַפְשׁוֹת הַקְּדוֹשִׁים, שֶׁהֵן דֻּגְמַת קָרְבָּן לַה' וְרֵיחַ נִיחוֹחַ, בַּאֲשֶׁר שֶׁהֵן מְיַחֲדִים אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, וּמוֹסְרִים עַצְמָן עַל קְדֻשַּׁת שְׁמוֹ הַגָּדוֹל לְיִחוּד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ.
Every feeling person must weep over all this suffering. Nevertheless, every Jew must also be will to accept it with love should the like ever befall him, Heaven forbid. The Shechinah wails over all such tragedy and the supernal worlds are filled with weeping and sighing over the souls of the holy martyrs. For they are like sacrifices and a sweet savory smell to Hashem because they unified their hearts towards their Heavenly Father and gave their lives for the sanctification of His great Name and for the unification of the Holy One Blessed is He, and His Shechinah.
וְתֵדַע, דְּאִיתָא בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית, כִּי בַּהֵיכָל הָרְבִיעִי מִשִּׁבְעָה הֵיכָלוֹת דִּלְמַעֲלָה, שָׁם יוֹשְׁבִין אֲבֵלֵי צִיּוֹן וִירוּשָׁלַיִם וְכָל הַהֲרוּגִים, שֶׁמָּסְרוּ נַפְשָׁם עַל קְדֻשַּׁת הַשֵּׁם, וּבַהֵיכָל הַשֵּׁנִי יֵשׁ מְחִצָּה לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְלַמָּשִׁיחַ, וְשָׁם יֵשׁ בְּכִיָּה גְּדוֹלָה עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וִירוּשָׁלַיִם וַהֲרִיגַת הַצַּדִּיקִים. וּמְשִׁיחַ צִדְקֵנוּ נָחִית לַהֵיכָל הָרְבִיעִי, וְשָׁם מַתְחִיל לְהַזְכִּיר בִּפְרוֹטְרוֹט כָּל הַקְּדוֹשִׁים שֶׁמָּסְרוּ נַפְשָׁם לָמוּת עַל קְדֻשַּׁת הַשֵּׁם. וּמַתְחִיל מָשִׁיחַ לִבְכּוֹת בִּבְכִיָּה גְּדוֹלָה, וּמִתְקַבְּצִין שָׁם כָּל נְשִׂיאִים מִזֶּרַע בֵּית דָּוִד, וְאוֹחֲזִין אוֹתוֹ וּמְנַחֲמִין אוֹתוֹ, וְהוּא מַתְחִיל לִבְכּוֹת עוֹד פַּעַם שֵׁנִית בְּקוֹל גָּדוֹל. וְהַהוּא קָלָא סָלִיק לְמַעְלָה לְמַעְלָה וּמִתְעַכֵּב שָׁם עַד רֹאשׁ חֹדֶשׁ. וְאָז נָחִית הַהוּא קָלָא, וְנַחֲתִין עִמֵּיהּ כַּמָּה נְהוֹרִין, דִּמְאִירִין לְכָל הַהֵיכָלוֹת. וְהַרְבֵּה מִינֵי רְפוּאוֹת יוֹרְדִים עִם הַקּוֹל לְהַנֵּי קְטוּלִין וּבְנֵי מַרְעִין וּמַכְאוֹבִין דְּסַבְלֵי יִסּוּרִים.
Know that it states in the Zohar in Parashas Bereishis (38b) that in the fourth of the seven Heavenly palaces there sit the mourners of Zion and Jerusalem along with the souls of all the murdered who gave their lives for the sanctification of the Name of Heaven. And in the second palace there is a partition for the Holy One Blessed is He and the Moshiach. In that place there is great weeping over the destruction of the Holy Temple and Jerusalem and the slaughter of the righteous. At a certain point our righteous Moshiach descends to the fourth palace and begins recounting in detail all the holy ones who gave their lives for the sanctification of Hashem’s Name. Then he himself begins weeping profusely and all the princes of the house of David gather to embrace and console him, after which he begins to weep for a second time. The sound of this weeping ascends to a very lofty place where it remains until the beginning of the new month, at which time it descends, accompanied by numerous lights which light up all the palaces. Various types of healing remedies also descend along with that sound to heal the murdered, the sick, the infirm and the suffering.
וּכְדֵין לָבִישׁ מָשִׁיחַ הַאי פּוֹרְפִירָא, דַּחֲקִיקִין וּרְשִׁימִין תַּמָּן כָּל אִלֵּין קְטוּלִין וְסָלִיק עִם הַאי פּוֹרְפִירָא לְמֵידָן יָת הָרַצְחָנִים וְגַזְלָנִים, וְקֻדְשָׁא בְּרִיךְ הוּא זָמִין לְמִלְבַּשׁ הַהוּא לְבִישָׁא דְּפוֹרְפִירָא לֶעָתִיד, דִּכְתִיב: יָדִין בַּגּוֹיִם מָלֵא גְּוִיּוֹת, עַד דְּאָתָא וְנָחִים לוֹ וְנַחֲתִין עִמֵּיהּ נְהוֹרִין וְעִדּוּנִים. וְכַמָּה מַלְאָכִים וּרְתִיכִין עִמֵּיהּ, וְכָל מַלְאָךְ וּמַלְאָךְ עֲתִידִים לִלְבּשׁ כְּמוֹ הַאי פּוֹרְפִירָא, דְּאִית בְּהוֹן דְּיוּקְנֵיהּ דַּהֲרוּגִין. וְאַחַר כָּךְ הוֹלֵךְ מָשִׁיחַ עִם רַבִּי עֲקִיבָא וַחֲבֵרָיו לַאֲתָר, דְּאֵין עַיִן יוּכַל לִרְאוֹת זוּלַת אֱלֹהִים, וְתַמָּן מַרְאֶה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא גֹּדֶל הַשָּׂכָר שֶׁל הַקְּדוֹשִׁים שֶׁמָּסְרוּ נַפְשָׁם. וּמָשִׁיחַ מְקַבֵּל תַּנְחוּמִין.
Then Moshiach dons the cloak upon which are engraved and impressed all the names of all the murdered and he goes arrayed in this cloak to judge the murderers and thieves. One day the Holy One Blessed is He will also don that cloak, as it is stated, “He will render judgment upon the nations that are filled with corpses” (Tehillim 110:6). Until, at last, the Moshiach comes to comfort those souls, accompanied by lights and delights and numerous angels and chariots. And one day each and every angel will also don a cloak like this one, impressed with the images of the slaughtered. Following this, the Moshiach will go with Rabbi Akiva and his colleagues to a place that no eye is able to behold other than that of God. There the Holy One Blessed is He will reveal to him the great reward awaiting the holy ones who sacrificed their lives and then the Moshiach will be consoled.
עַל כֵּן רָאוּי לְכָל אִישׁ מִזֶּרַע יִשְׂרָאֵל לְהִתְאוֹנֵן וְלִבְכּוֹת עַל גֹּדֶל הַחֻרְבָּן וְעַל גֹּדֶל עֹל הַגָּלוּת. וּמַה מְּאֹד יָפֶה לְכָל אִישׁ לְהִתְאַבֵּל וּלְהִתְפַּלֵּל עַל הָאָרֶץ בְּעָפָר וָאֵפֶר, וּבִפְרָט מִיּוֹם שִׁבְעָה עָשָׂר בְּתַמּוּז וָאֵילַךְ, שֶׁהֵן יְמֵי הָאֲבֵלוּת שֶׁצְּרִיכִים אָנוּ לְהִתְאַבֵּל. וּמִכָּל שֶׁכֵּן בַּיּוֹם שֶׁל תִּשְׁעָה בָּאָב, שֶׁהוּא יוֹם מְבוּכָה וְיוֹם צַעַר. וּבַעֲווֹנוֹתֵינוּ הָרַבִּים רָאִיתִי מִכְשׁוֹל גָּדוֹל בְּרֹב מְדִינוֹת, שֶׁבָּאִים אֲנָשִׁים לְבֵית הַכְּנֶסֶת, וְלֹא דַּי שֶׁאֵין אוֹמְרִים קִינוֹת בִּבְכִי וּבְקוֹל מַר, אֶלָּא עוֹסְקִים בִּשְׂחוֹק וְקַלּוּת רֹאשׁ וּשְׂמֵחִים וְשׂוֹחֲקִים בְּפֶה מָלֵא, כְּאִלּוּ הֵם שְׂמֵחִים בְּשִׂמְחַת תּוֹרָה, וְאֵין זוֹכְרִים אַחֲרִיתָם שֶׁיִּהְיֶה מָרָה, וְעָנְשָׁם גָּדוֹל, וְכָל אוֹתָן הָאֲנָשִׁים לֹא יִזְכּוּ לִרְאוֹת בְּנֶחָמוֹת יִשְׂרָאֵל כְּשֶׁיָּבוֹא מְשִׁיחֵנוּ. וְעַל הָרַבָּנִים וּפַרְנְסֵי הַדּוֹר וְדַיָּנֵי יִשְׂרָאֵל מֻטָּל עֲלֵיהֶם לִמְחוֹת בִּידֵי פּוֹשְׁעֵי יִשְׂרָאֵל, הַשְּׂמֵחִים אֶל גִּיל בְּיוֹם צָרָה וּמְבוּכָה, וּצְרִיכִין לִקְנֹס אוֹתָם בִּקְנָסוֹת וּרְאוּיִ לְהַחֲרִים אוֹתָם. אֲבָל מִי שֶׁמִּתְאַבֵּל תָּמִיד עַל הַחֻרְבַּן בֵּית הַמִּקְדָּשׁ וַאֲרִיכוּת הַגָּלוּת וּמְצַעֵר עַצְמוֹ בְּצַעֲרָן שֶׁל יִשְׂרָאֵל, יִזְכֶּה לִרְאוֹת הַנֶּחָמָה בְּבִיאַת מְשִׁיחֵנוּ וְלִרְאוֹת קִנְאַת ה' צְבָאוֹת, וְלִשְׂמֹחַ בְּבִנְיַן בֵּית הַמִּקְדָּשׁ וּבִירוּשָׁלַיִם עִיר הַקֹּדֶשׁ, כְּמוֹ שֶׁאָמַר הַכָּתוּב: שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ. אָמֵן. מוֹרִי וְרַבִּי מוֹרֵנוּ הָרַב רַבִּי יוֹסֵף, זִכְרוֹנוֹ לִבְרָכָה.
Therefore it is fitting for every person of the seed of Israel to lament and weep over the magnitude of the destruction and the yoke of the exile. Moreover, how fitting it would be if they would all mourn and cast themselves upon the ground to wallow in the dust and ashes. This is especially appropriate from the seventeenth of Tammuz onward, for that is a period of sadness during which we are obliged to mourn, and all the more so on [the last day of that period,] the Ninth of Av, which is a day for weeping and sorrow. But in many countries, on account of our many sins, I have seen a great breach on the part of those who come to the synagogue. Not only do they neglect to recite the elegies with weeping and bitterness, but they actually engage in jocularity and levity, rejoicing out loud and conducting themselves as if it were [the festival of] Simchas Torah! They have forgotten that their end will be very bitter and their punishment very great. None of those people will merit witnessing the consolation of Israel when our Moshiach arrives. It is the responsibility of the rabbis and leaders of the generation and the judges of Israel to rebuke these sinners who rejoice on a day of suffering and weeping. They must be fined and it is even appropriate to subject them to ostracism. But if a person mourns continually over the destruction of the Holy Temple and the length of the exile and experiences pain over the suffering of Israel, he will merit witnessing their consolation when our Moshiach arrives. He will also witness the vengeance of Hashem of Hosts and will rejoice in the rebuilding of the Temple and the holy city of Jerusalem. For it states, “Rejoice with her in gladness, all who mourned over her” (Yeshayahu 66:10). Amein. — Based upon the words of my teacher and mentor, Rabbi Yosef, z”l.