Disclaimer: This post is an attempt to explain one of the kinos (lamentations/dirges/elegies) we say on the morning of Tishah b'Av. I do not claim to have any special knowledge or expertise in kinnos. The only experience I have is the analysis I wrote of another kinah two years ago (Tishah b'Av 5775: Woe Unto Us!). In particular, I feel apprehensive that I am reading too much into the kinah. With something like Mishlei or Avos I have a sense of what a "Mishlei idea" or an "Avos idea" looks like, but I don't feel I'm quite there yet with kinos. That being said, take this post with more grains of salt than you do my other posts.
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| Artwork: Light of Day, by Drew Tucker |
Tishah b'Av 5777: Hashem's Tzedakah and Our Shame
Kinah #19
This year, in preparation for Tishah b'Av, I chose to focus on Kinah #19. Below is a translation of the entire thing. As you read through, ask yourself two questions: "What is the main theme or idea of this
kinah?" and "How is this designed to facilitate
aveilus (mourning) in a manner which leads to
national teshuvah?"
Yours, my Lord, is the tzedakah (righteousness), because of the wondrous signs You have displayed from then until now; and ours is the boshes ha'panim (shamefacedness), because of the trials with which You sought to refine us, [but as a result of our failure] You despised us.
Yours, my Lord, is the tzedakah, because You have taken [our] nation from amidst another nation, with miracles; and ours is the boshes ha'panim, because of the hypocrisy to be found within us as we emulated [Egypt's abominable] deeds.
Yours, my Lord, is the tzedakah, because God went out to redeem us as a people unto Himself; and ours is the boshes ha'panim, because they [our forefathers] rebelled on the shore of the Sea of Reeds, the nation sinning against its God.
Yours, my Lord, is the tzedakah, when we recall the proclamation, "You are witnesses, and I am God!"; and ours is the boshes ha'panim, because we blasphemed Hashem in [the Wilderness of] Sin [when we demanded of Aharon,] "Arise and create a god for us!"
Yours, my Lord, is the tzedakah, because You feed us [the mahn] that tasted like dough fried in honey; and ours is the boshes ha'panim, because on the day [we made the Golden Calf], we brought it an offering of fine flour with oil and honey.
Yours, my Lord, is the tzedakah, because You provided us with the mahn, the well, and the pillar of clouds; and ours is the boshes ha'panim, because our forefathers grumbled in their tents about [the mahn and called it] the destructive bread.
Yours, my Lord, is the righteousness, because in the Wilderness we lacked nothing; and ours is the boshes ha'panim, because we defied You at Lavan, Chatzeros, and Di-Zahav as related [by Moshe].
Yours, my Lord, is the tzedakah, because of [how You waged war for us with] Sichon and God and all the kings of Canaan; and ours is the boshes ha'panim, because of Achan who appropriated for himself from the forbidden loot [of Jericho] and found no excuse [for his crime].
Yours, my Lord, is the tzedakah, because of all that You accomplished through the fourteen savior [-Judges]; and ours is the boshes ha'panim, because of Michah's idol through which we transgressed.
Yours, my Lord, is the tzedakah, because You erected [Tabernacles] at Shiloh, Nov, Giv'on, and the Eternal Temple [in Jerusalem]; and ours is the boshes ha'panim, because the evil in our midst caused each one's destruction, and in their loss we have been humiliated.
Yours, my Lord, is the tzedakah, because although the destructions of the two Temples were caused by our corruption, we ourselves were spared; and ours is the boshes ha'panim, because we should have returned in teshuvah to You wholeheartedly, so that You would return to us with compassion.
Yours, my Lord, is the tzedakah, because of the [almost] nine centuries throughout which You withheld Your anger [over our sins] and didn't broadcast it; and ours is the boshes ha'panim, because [Daniel] the man of delights pleaded with You [to end the Babylonian Exile after a mere seventy years, even though we were not worthy,] saying, "Incline Your ear, O my God, and hear!" (Daniel 9:18).
The theme of this
kinah is contained in the refrain:
"Yours, my Lord, is the tzedakah ... and ours is the boshes ha'panim." This phrase comes from a
pasuk in Sefer Daniel. The
pasuk appears in the context of Daniel's prayer to Hashem on behalf of the Jews in the Babylonian exile, after the destruction of the first Beis ha'Mikdash (Holy Temple). The full
pesukim couplet reads:
"Yours, my Lord, is the righteousness, and ours is the shamefacedness, as of this very day - to the men of Judah and to the inhabitants of Jerusalem and to all of Israel, those near and those far, in all of the lands to which You have driven them, because of their betrayal with which they have betrayed You. Hashem, to us is the shamefacedness - to our kings, to our officers, and to our forefathers - for we have sinned against You" (Daniel 9:7-8).
In order to understand the
kinah and the impact it was intended to have, we need to make sense of this refrain.
[1] Once we figure out the main idea, this will unlock the meaning of the rest of the
kinah.
The Questions
There are five major questions here:
(1) What is tzedakah (righteousness)? This term is often thought of in the context of charity, but as we'll see, this isn't really the primary meaning - at least, not as "charity" is commonly understood.
(2) What does it mean that tzedakah "belongs to Hashem"? Daniel could have simply said something like: "Hashem is the tzadik" (Shemos 9:27), as Paroh said when he acknowledged Hashem's righteousness. Alternatively, he could have said: "Hashem is a tzadik in all of His ways" (Tehilim 145:17), as David ha'Melech did when he wanted to praise Hashem's righteousness. Why did Daniel choose to speak about tzedakah as though it is something that belongs to Hashem, like a possession? Doesn't righteousness also belong to us - or at least, to the tzadikim (righteous people) among us?
To those who are inclined to dismiss this question because they don't think the pasuk ought to be this way, see footnote [2].
(3) What is boshes ha'panim (shamefacedness)? In our blog post What is Bushah? we examined several uses of the term "bushah" - some with a positive connotation, and others with a negative one. In this kinah, it is clear that "boshes ha'panim" is a response to the recognition of something bad that Bnei Yisrael did. All of the statements that the paytan (author of the kinah) associated with boshes ha'panim are things that we ought to be ashamed of. But what, exactly, is the nature of this boshes ha'panim?
(4) What does it mean that boshes panim "belongs to us"? Similar to Question #2, why didn't Daniel simply say, "We are ashamed"? Why did he express this by saying that the shamefacedness belongs to us?
(5) What was Daniel's intention in contrasting Hashem's tzedakah with our boshes ha'panim? And, by extension, what was the paytan's intention in structuring his kinah on the basis of this juxtaposition?
We will now answer these questions one at a time, in order.
Answer to Question #1: Definition of Tzedakah
The clearest definition of
tzedakah I have seen is stated by the Rambam
[3] in the penultimate chapter of the Guide for the Perplexed. He writes:
The word “tzedakah” is derived from tzedek, which means “righteousness” (or “justice” [4]). The meaning of “tzedakah” is to grant to everyone who has a right to something that which he has a right to, and to give to every existing thing that which is proper for its existence.
In short, tzedakah refers to the provision of needs - whether needs determined by a legal system, or by the laws of nature and the design of the organism.
This concept
is exemplified by the requirements of the Torah-level mitzvah of
tzedakah, namely, to provide the poor person with
"dey machsoro asher yechsar lo - whatever he is lacking" (Devarim 15:8). We are obligated to make sure that the poor person is given food, water, shelter, clothing, a spouse - and, to an extent, we must also address his or her psychological needs.
Technically speaking, according to the Rambam's first definition, it would be an act of
tzedakah to give a hired man his wages, or to pay off a debt; according to his second definition, it would be an act of
tzedakah to water a plant, to feed an animal, or to help a human being who is suffering.
[5]
This is why I object to translating
"tzedakah" as "charity." According to the Rambam,
tzedakah is much broader than that, and encompasses all needs of all creations.
Answer to Question #2: Hashem's Tzedakah (in Contrast to Ours)
The Rambam's definition of
tzedakah strengthens our Question #2: What does it mean that
tzedakah "belongs" to Hashem? Don't we also have
tzedakah?
The answer is that Hashem's
tzedakah is fundamentally different from human
tzedakah. The Rambam alludes to this in the aforementioned chapter of the Guide when he explains how the term
"tzadik" is used in reference to Hashem:
We have already explained in discussing the impropriety of [ascribing] attributes to God, for every attribute with which Hashem is described in the books of the Prophets is [really] an attribute of His actions. Thus ... He is called tzadik ("righteous") on account of His mercy with the weak, in providing for every living being according to its faculties.
In that last phrase the Rambam is alluding to a profound example of Hashem's
tzedakah. The Radak
elaborates on this example in his commentary to Ashrei on the
pesukim: "The eyes of all look to You with hope and You give them their food in its proper time. You open Your hand and satisfy the desire of every living thing. Hashem is tzadik in all of His ways and kind in all of His deeds" (Tehilim 145:15-17). Radak
[6] explains:
You have created all of the physical creatures below, and You have created their food - for there are those that eat vegetation, those that eat seeds, and those that eat other living creatures - and the eyes of all of them depend on You and hope towards You, "and You provide them with food in their time" (ibid.) via the chain of causality ...
"Hashem is righteous," for He gives each one its food with righteousness and uprightness; even though one living being will prey upon and eat another living being - like a cat and a mouse, and a lion, and a bear, and a leopard, and the other wild animals who eat other wild animals, and the birds [of prey] who eat other birds - everything is with righteousness from Him, because He also provides food for the wild animals and birds who are preyed upon during their lifetime, but when their time comes to die, their death is "programmed" to happen in a manner that is beneficial for others.
We are inclined to think of Hashem's
tzedakah in His interaction with human beings, but David ha'Melech points to the phenomenon of
ecosystems as a prime example of Hashem's
tzedakah. Each and every creature is provided with exactly what it needs to survive and thrive in a manner that sustains the whole. Even though the individual organisms will perish, the ecosystem as a whole perseveres, and each and every creature is taken care of. Hashem even equips each creature with
its own methods of preserving its species. Hashem
"opens His hand" via His systems of nature and provides
"every living thing" with
"dey machsoro asher yechsar lo - whatever it is lacking."
It is in this sense that Hashem's tzedakah differs qualitatively from our tzedakah. Hashem created ALL creatures AND created the resources which sustain them AND created the laws of nature which govern the manner of their provision AND created the faculties that these animals use to obtain their food. In other words, the entire phenomenon of tzedakah vis a vis all living creatures "belongs" to Hashem, insofar as He is the Creator.
In contrast, we human beings do NOT create the recipients of our tzedakah and do NOT create the resources they need and do NOT create the laws which govern the manner of their provision or the faculties by which they obtain their needs. Our only role is merely to act as the shluchim (agents) of His will who move the material resources from one place to another, in order to supply other humans with what they need from the resources that have been given to us by Hashem, in accordance with His laws.
True tzedakah belongs to Hashem, and human tzedakah is but a pale shadow. This is what Daniel means when he says, "To You, my Lord, is the tzedakah."
Answers to Question #3: Definition of Boshes ha'Panim
Generally speaking, "shame" refers to a painful feeling of humiliation that comes from the recognition that one has acted improperly.
There are two types of shame: (1) the shame that one feels immediately upon doing something wrong or foolish, and (2) the shame that emerges at a later time, as an outcome of the teshuvah process, after recognizing the full extent of the mistake and the harm that it caused. For the sake of simplicity, let us refer to the first type as "reactive shame" and the second type as "reflective shame."
Reactive shame stems purely from the conscience. As such, it might have a valid basis, or it might be totally baseless. Reflective shame originates in the conscience, but is ultimately a result of self-knowledge.
The conscience-saddled kid who gets caught with his hand in the cookie jar experiences a reactive shame. In the moment of shame, he's not necessarily thinking about the causes or consequences of his decision. The only thing that goes through his mind is: "Oh no! I got caught! SHAME!!! BAD!!! I'M BADDDD!!!"
In contrast, the 25-year-old who thinks back to how he behaved when he was an immature 15-year-old is filled with a reflective shame. He thinks to himself, "My goodness, I can't believe I acted so foolishly, and said the types of things I said, and thought the types of things I thought! I was SOOO immature back then! I had no idea what was flying! Thank God I grew out of that phase and am a different person now!"
According to my understanding, the type of shame that is part of the teshuvah process is the reflective type of shame. This is the type of shame that comes from the post-teshuvah recognition that "I am another person, and I am not the same person who did those actions." [7] This is the same which stems from knowledge - not mere guilt.
This "reflective shame" is the type of shame that Daniel was referring to, and that the paytan wrote about in each stanza of our kinah. It is a shame spurred by the recognition of how terribly our forefathers behaved despite the righteousness shown to them by Hashem, and how we have followed in their footsteps. (We will elaborate on this point in detail in our answer to Question #5.)
I suspect that the phrase "ours is the shamefacedness" is used as opposed to "ours is the shame" (without the "-facedness") because we aren't talking about specific instances of shameful actions. Rather, we are talking about our recognition of a trend of shamefulness which carried on for millennia - since Yetzias Mitzrayim (the Exodus from Egypt) and on until the present day. Thus, not only do we experience sporadic bouts of shame from our actions and the actions of our forefathers, but this experience of shame has become a part of our very character. We have become shamefaced people because of our innumerable shameful actions.
Answer to Question #4: Shamefacedness Belongs to Us
In our answer to Questions #1 and 2 we saw the definition of tzedakah and understood how there is a type of tzedakah that uniquely "belongs" to Hashem. Now that we have seen the definition of boshes ha'panim, how are we to understand the statement that "boshes ha'panim belongs to us"? In what sense is boshes ha'panim uniquely ours?
The answer can be found in Rashi's commentary [8] on our pasuk in Daniel:
ours is the shamefacedness - it is proper for us to be ashamed by what befell us, since we caused it to happen to ourselves.
There is only one phenomenon in this world which "belongs" entirely to us: our own free will. Chazal teach: "ha'kol bi'ydei shamayim chutz mi'yiras shamayim - everything is in the hands of heaven (i.e. in Hashem's control) except for fear of heaven (i.e. our free will)" (Berachos 33b). According to Rashi, our boshes ha'panim belongs entirely to us because we are the sole cause of our sins for which we have been punished.
The Rambam expands upon this point in his discussion of free will in Hilchos Teshuvah. After introducing the concept of free will and refuting the notion that a person's actions are predetermined, the Rambam [9] writes:
There is nothing which compels [man] or decrees upon him [to do a specific action], nor is there anything which pulls him to one of the two paths; rather he – by himself and with his mind – inclines himself to whichever path he desires. This is what Yirmiyahu said: “From the mouth of the Most High do not come forth the bad and the good” (Eichah 3:38), meaning to say, the Creator does not decree upon man, neither to be good nor to be bad.
Consequently, this sinner is the one who harms himself, and therefore it is appropriate for him to cry and bemoan that which he has done to himself, and the bad [consequences] he has brought upon his soul. This is what was written afterwards: “What should a living man bemoan? A man for his sins” (ibid. 3:39). [Yirmiyahu] then returns and says: since the choice is in our hands, and we committed all of this wickedness with our own minds, it is appropriate for us to return in teshuvah and to abandon our wickedness, for the choice is in our hands now; this is what was written afterwards: “Let us search and analyze our ways, and we will return unto Hashem” (ibid. 3:40).
We "own" our boshes ha'panim in the sense that we are the sole cause of our sins. We are completely responsible for what we have done and what we have suffered as a result.
Answer to Question #5: Hashem's Tzedakah vs. Our Shame
Now we are almost in a position to understand the theme of this
kinah. But there is one more point that is necessary to clarify with regards to
tzedakah.
In our explanation of tzedakah we noted that Hashem's tzedakah expresses itself in the ecosystems of nature, which provide for all of the needs of the plants, animals, and other organisms therein. But Daniel's tefilah and our kinah are not about other organisms, but human beings - and Bnei Yisrael in particular! How does Hashem's tzedakah express itself in His relationship to Bnei Yisrael?
The answer is that everything that Hashem has done for (and to) Bnei Yisrael has been for the sake of our development as a nation of truth-seeking human beings. Just as Hashem provides for the physical needs of His physical creations, so too, He provides for the metaphysical needs of His creations which have a metaphysical element (i.e. the
tzelem Elokimi / soul / intellect). The Ralbag expresses this example of
tzedakah beautifully in
the introductory paragraph of his commentary on Torah:
Blessed and exalted be the Rock, Who, with His Understanding, His Wisdom, and His Knowledge, gives existence to all existing things – the existence of which manifests a chochmah (wisdom) and chaninah (beneficence) that none but He can completely apprehend. Praised be the Creator, Who, out of His desire to benefit these existences and to bring them from deficient existence to complete existence, directed His hashgachah (providence) upon these lowly existences, developing them stage by stage until He reached the existence of man. In addition to directing His hashgachah on man’s existence in the wondrous design of his anatomy, his abilities, and the faculties by which his [physical] existence is preserved, He did not refrain from directing His hashgachah on man by guiding him on the path to true perfection – man’s ultimate state of existence, for the sake of which this lowly material existence was endowed with tzurah (design) to the extent that it is. He did this by giving us the divine Torah, which is a nimus (regimen) that brings those who practice it properly to the true success.
With the other physical organisms on earth Hashem DID stop at providing them with "the wondrous design of their anatomy, their abilities, and the faculties by which their physical existence is preserved," since their existence is purely physical. But in the case of mankind, Hashem did NOT stop with providing us with the tools to preserve our physical existence, but He also gave us a tool (i.e. the Torah) to ensure that we develop the metaphysical aspect of our existence as well.
All of the instances of hashgachah throughout Bnei Yisrael's history - from the Avos, through Yetzias Mitzrayim, to the giving of the Torah at Sinai, to the sojourn in the Midbar (Wilderness), to the conquest of Eretz Yisrael and beyond - all of these events were for the sake of our spiritual development.
This, I believe, is the framework in which we are intended to read Kinah #19. Each stanza identifies an instance of Hashem's tzedakah (i.e. the steps He took to facilitate our development as a nation of truth-seekers). In each case, not only did Bnei Yisrael neglect to avail themselves of this divine assistance, but they went in the opposite direction, by their own free will. This pattern of national regression, despite Hashem's tzedakah-driven efforts to assist us, is truly shameful. And because we only have ourselves to blame, the boshes ha'panim is ours.
Rather than walk through the entire kinah, I've selected a few examples which showcase this approach:
Yours, my Lord, is the tzedakah, because You have taken [our] nation from amidst another nation, with miracles; and ours is the boshes ha'panim, because of the hypocrisy to be found within us as we emulated [Egypt's abominable] deeds.
Prior to Yetzias Mitzrayim Bnei Yisrael had all but assimilated into Egyptian society; our once distinct cultural-ideological identity was hanging by a few threads. But because He promised Avraham that He would redeem his offspring, Hashem intervened in our national fate, differentiated between Israel and Egypt, gave us mitzvos (Pesach and milah), took us out with a strong hand and an outstretched arm, and redeemed us as His people. "Yours, my Lord, is the tzedakah." And how did we respond? By repeatedly longing to return to Egypt, complaining about the Exodus, and emulating the behaviors of the abominable nation from whom we were extracted. "ours is the boshes ha'panim."
Yours, my Lord, is the tzedakah, when we recall the proclamation, "You are witnesses, and I am God!"; and ours is the boshes ha'panim, because we blasphemed Hashem in [the Wilderness of] Sin [when we demanded of Aharon,] "Arise and create a god for us!"
When we stood at Sinai, the entire nation witnessed Hashem speaking to Moshe. At that moment we became witnesses to the reality of "I am Hashem, your God ... you shall not have other gods before Me" (Shemos 20:2-3). No other nation ever has or ever will hear the voice of God speaking to an entire nation as Bnei Yisrael did on that day. He did this for us to establish the foundation of Toras Moshe, the reality of nevuah (prophecy), and to instill a national experience of yiras Hashem (fear of God) - all for the sake of our national development as "a kingdom of priests and a holy nation" (ibid. 19:6). "Yours, my Lord, is the tzedakah." And how did we respond? Less than 40 days later, we turned our backs on the truth we had witnessed, made our own gods, and demanded to be taken back to Egypt. "ours is the boshes ha'panim."
Yours, my Lord, is the tzedakah, because You provided us with the mahn, the well, and the pillar of clouds; and ours is the boshes ha'panim, because our forefathers grumbled in their tents about [the mahn and called it] the destructive bread.
Had we been left to fend for ourselves during our sojourn in the Midbar - "an unsown land" (Yirmiyahu 2:2) - we would have died in a matter of days. But Hashem, in His abundant mercy, sustained us, nourished us, and protected us in a miraculous manner. Not only did He care for our physical needs, but by giving us mitzvos and lessons which pertained to our daily "bread," He attempted to refine us spiritually as well. "Yours, my Lord, is the tzedakah." And how did we respond? Like a spoiled child: by taking His kindness for granted, complaining about the journey and the miraculous food, and lacking trust that He would protect us. "ours is the boshes ha'panim."
The other stanzas can be learned in a similar manner. In this kinah we lament the fact that our forefathers neglected all of the developmental tools and experiences that Hashem provided and ran in the opposite direction, away from "the true success" towards oblivion. And if we are honest with ourselves, we will recognize these same flaws in ourselves, and that these flaws are what continues to hold us back from the teshuvah that is required for the ultimate redemption.
Another Approach ... Next Time
When I was learning through this kinah with my chavrusa we stumbled upon what we believe is a deeper way of learning the idea of the refrain - specifically, the meaning of "ours is the boshes ha'panim." However, due to the length of this post - and the fact that it is currently 11pm on the night of Tishah b'Av - I think it would best if we left this alternative interpretation for another blog post.
[1] On a methodological note: ordinarily I would seek to understand this pasuk in its context, and then use that insight to guide my understanding of how the paytan used it in his kinah. In this case, I tried that, but didn't get very far. So instead, I just focused on the words of the pasuk and ignored the context.
[2] Some might object to Questions #2 and 4, saying, "I don't think these are really questions. The phrases 'to you' and 'to us' is just an idiom. It's not expressing a notion that righteousness belongs to Hashem or that shamefacedness belongs to us. It's just saying that Hashem is righteous and we are ashamed!" I worried about this possibility as well. But then I found a midrash in Shemos Rabbah (Ki Sisa 41) which interprets our pasuk in Daniel in terms of ownership, comparing to the pasuk, "To Hashem belongs the earth and its fullness" (Tehilim 24:6), which it then expounds, saying, "The earth is His, the fruits are His, etc." To my mind, Chazal's juxtaposition of these two pesukim is a sufficient basis for reading our pasuk in Daniel as "tzedakah belongs to You" and "shamefacedness belongs to us" rather than "Hashem is righteous" and "we are shamefaced."
[3] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Moreh ha'Nevuchim 3:53
[4] It is difficult to know what the Rambam means by this word, since he wrote the Moreh ha'Nevuchim in Arabic and is trying to define a Hebrew term with an Arabic term.
[5] The Rambam actually gives a different reason why helping others is tzedakah, but that is beyond the scope of this blog post.
[6] Rabbeinu David Kimchi (Radak), Commentary on Sefer Tehilim 145:15,17
[7] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah; Sefer ha'Mada, Hilchos Teshuvah 2:4
[8] Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Daniel 9:7. I feel I should add that this answer was suggested by my chavrusa before we saw the Rashi.
[9] ibid. 5:2
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