This coming Shabbat is the 9th of Av – Tishah B’av. Because Tishah B’av is a day of mourning, our tradition prescribes that when it falls on Shabbat, we delay its observance until Sunday, because no mourning is permitted on Shabbat. Thus the observance will be on Sunday this year. Tishah B’av commemorates the destructions of the Temples in Jerusalem: the first in 586 BCE by the Babylonians, and the second in 70 CE by the Romans. The first destruction was bad enough, followed by years of exile in Babylon. The second was almost more than the Jews could bear, and for generations the Rabbis tried to make sense of it. The following is from the Talmud, Tractate Yoma. (Yoma is Aramaic for the Hebrew HaYom, The Day, referring to Yom Kippur.)
Babylonian Talmud, Yoma 9b
מקדש ראשון מפני מה חרב? מפני שלשה דברים שהיו בו: עבודה זרה, וגלוי עריות, ושפיכות דמים. . . . אבל מקדש שני, שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב? מפני שהיתה בו שנאת חנם. ללמדך ששקולה שנאת חנם כנגד שלש עבירות: עבודה זרה, גלוי עריות, ושפיכות דמים
Why was the First Temple destroyed? Because of three evils in it: idolatry, sexual immorality and bloodshed . . . But why was the Second Temple destroyed, seeing that during the time it stood people occupied themselves with Torah, with observance of precepts, and with the practice of charity? Because during the time it stood, hatred without rightful cause prevailed. This is to teach you that hatred without rightful cause is deemed as grave as all the three sins of idolatry, sexual immorality and bloodshed together.
The three mortal sins of idolatry, sexual immorality, and bloodshed, are those for which capital punishment could be imposed. While this virtually never happened, it was, in theory at least, the law of the Torah. According to Yoma, the Jews of 6th-century BCE Jerusalem had been committing all three of these sins, weakening the very foundations of their community and of the Temple itself. That is why the First Temple was destroyed, according to this passage.
But with the Second Temple it was different. The Jews were not committing the mortal sins named in the Torah. Instead, they fell into a far worse pattern of behavior, according to the Rabbis. They allowed themselves to be taken over by baseless hatred of one another. Thus the Rabbis taught that so destructive is the sin of hatred without cause, that it is equal to all three of the mortal sins put together. The explanation for the destruction and dislocation that was foisted upon the Jewish community with the Second Destruction was sinat hinam. We brought down our own house, as it were, through baseless hatred.
Fellow Americans: The Talmud was addressing internal Jewish relations, and the warning is as relevant for the Jewish community today as it was two millennia ago, whether in the United States, in Israel, or wherever Jewish communities exist. But for the moment, I am concerned about us as Americans. Perhaps it would behoove us to look around at our country, listen to the rhetoric, and consider the destructiveness of sinat hinam. Of course we hold different perspectives on the specifics of policies that would achieve economic, social and political well-being for the United States, and for the world. All us are entitled to hold our perspectives and advocate for them. What we cannot afford to do is engage in destructive and hateful actions and rhetoric. It is difficult in a heated campaign season such as this one; since in fact, never before has there ever been a campaign season such as this one, marked by bigotry, violence, incitement, xenophobia, mistrust of those with opposing points of view, and so on! Nonetheless, every one of us, no matter where we find ourselves along this strange spectrum, needs to be on our guard, lest we ourselves fall into the trap of sinat hinam.
“Sinat hinam, hatred without rightful cause, is deemed as grave as all the three sins of idolatry, sexual immorality and bloodshed together.”