HaRav Shmuel Eliyahu is Chief Rabbi of Tzfat

Concerning the Haftorahs before Tisha B’Av, we know that there are three prophecies of tragedy, followed by seven prophecies of consolation, the "Seven of Consolation" (Shiva D'Nechemta). The division into three and seven always corresponds to the sefirot: the three represent the intellectual realm of Keter, Chochmah, and Binah while the seven correspond to practical implementation, Chesed, Givorah, Tifiret, Nezach, Hod, Yesod, and Malchut.

Accordingly, the three prophecies of tragedy leading up to Tisha B'Av, which deal with the sorrow of the Destruction, are meant to awaken within us the desire for true salvation which involves the understanding and wisdom of Redemption. During the seven prophecies of consolation we learn how to put into practice the longing for Redemption that was aroused during the Three Weeks.

The purpose of the Three Weeks is not depression and sorrow. The sorrow is intended to awaken the yearning for Redemption. Therefore, Tikun Chatzot is recited during the day as well, and not only at night, during the Three Weeks.

When we see how evil and cruel the rule of wickedness is in Iran and elsewhere, and how much good Israel’s victories can bring to the world, we immediately yearn for Redemption.

Addendum: Unity and love of the land are prerequisites for Redemption. We see this from the story of the two tribes who settled the eastern side of the Jordan River:

The Tribes of Gad and Reuven: Two Claims That Are Really One

Moshe Rabbeinu stood on the eastern side of the Jordan and prayed 515 prayers to enter the western side of the Jordan. He wept and cried out, "Please let me cross over and see the Land." All this despite the fact that he was already in the eastern side of the Jordan, which is also part of the Land of Israel and within the boundaries of the Promised Land.

It is clear that Moshe specifically wished to enter the western side of the Jordan because of its greater holiness. The wonder is that the tribes of Gad and Reuven saw how fervently Moshe prayed to enter the western side specifically, yet did not grasp its significance to the nation. They themselves had the opportunity to enter the centrality of the Land of Israel and dwell there, but they allowed other factors to lead them astray.

The truth is that the tribes of Gad and Reuven illustrate two problems. The first was their lack of mutual responsibility. "Shall your brothers go to war while you remain here?" Did they not feel that we are one people, like one man with one heart? How could they separate themselves from the rest of Israel?

The second problem was that they weakened the will of the nation. Moshe said to them: "Why do you discourage the hearts of the Children of Israel from crossing over into the Land that the Lord has given them?"

Unity - Only in the Land of Israel

Our Sages taught that wherever the Land of Israel is lost, national unity is lost as well, for there is no land that unites the Jewish people more than the Land of Israel.

Thus the Zohar (Vol.3, 93b) explains the verse, "And who is like Your people Israel, one nation in the Land" (Samuel 2, 7:23), teaching that only in the Land of Israel are the Jewish People called "one nation," and not elsewhere. Outside the Land, the Jewish people are scattered and divided. Each community has its own language and its own customs.

Therefore, whenever the Torah describes exile, it also describes the nation's disunity. It tells us that in exile we would be scattered among scores of foreign countries: "I will scatter you among the nations."

Rashi explains there that this is a particularly harsh punishment because when the people of one country are exiled together to one place, they can still see one another and find comfort. But Israel was scattered "like one who winnows barley with a sieve," with each grain separated from the next. Indeed, this is exactly what happened. The Jewish people were dispersed throughout the world - to Shanghai, Siberia, India, and New Zealand. There was virtually no country without Jews.

The Mistake of Gad and Reuven

This was the mistake of the tribes of Gad and Reuven. They rejected the western Land of Israel and consequently lost their unity as well.

Moshe rebuked them for both mistakes. Concerning their lack of unity he said, "Shall your brothers go to war while you remain here?" Concerning their rejection of the Land he admonished them, "Why do you discourage the hearts of the Children of Israel from crossing over into the Land that the Lord has given them?"

If you truly wish to unite with the people of Israel, then help them conquer the western side of the Jordan.

Mutual Responsibility Only After Crossing the Western Jordan

The entire concept of mutual responsibility, that "all Israel are responsible for one another," is learned from the account of Achan's transgression. There, God said to Yehoshua, "Israel has sinned," and the entire nation was punished in the battle of Ai because of the sin of one individual.

This teaches that once Israel crossed the Jordan, they became responsible for one another. Rashi explains (Deuteronomy 29:28): "Even for public sins He did not punish the many until they crossed the Jordan, after they accepted the oath at Mount Gerizim and Mount Eival, when they became responsible for one another."

A Deficiency in Love for the Land

King David teaches us that the primary sin of the spies was that they did not love the Land of Israel: "They despised the pleasant land; they did not believe His word" (Psalms 106:24).

When people do not love the Land, they see only its faults, saying, "It is a land that devours its inhabitants." When there is no love, every difficulty makes conquering it seem impossible. This was the reason for their fear of the giants.

In contrast, Caleb and Joshua loved the Land and declared, "The Land is exceedingly, exceedingly good." They said, "We shall surely go up and inherit it, for we are certainly able to conquer it" (Numbers 13).

They Loved their Flocks More than the Land

The Torah tells us that the tribes of Gad and Reuven loved their flocks and herds more than their own children. "They approached him and said, 'We will build sheepfolds here for our livestock and cities for our children'" (Numbers 32).

Our Sages explain: "They cared more for their possessions than for their sons and daughters."

They loved their flocks and herds more than their children, and also more than the Land of Israel. They saw Moshe praying 515 prayers in order to cross the Jordan, and they understood that this was the place destined for the Jewish People. Nevertheless, they preferred grazing land for their flocks rather than the Land itself.

This teaches us that a distorted order of priorities ultimately leads to serious consequences.

Strengthening Our Love for the Land

Our Sages taught that we must strengthen our love for the Land. How is this done? Among other ways, through proper intention when reciting Birkat HaMazon.

They taught: "Rabbi Eliezer said: Whoever does not mention 'the desirable, good, and spacious Land' in the blessing for the Land, and mention the kingdom of the House of David in the blessing 'Who rebuilds Jerusalem,' has not fulfilled his obligation" (Berachot 48b).

It is our duty to recognize that the Land of Israel is a land worthy of our longing. It is also a good land, as the verse states:

"For the Lord your God is bringing you into a good Land, a Land of streams of water, of springs and underground waters flowing forth in valleys and mountains; a Land of wheat and barley, vines, fig trees, and pomegranates; a Land of olive oil and honey... You shall eat and be satisfied, and you shall bless the Lord your God for the good Land that He has given you" (Deuteronomy 8).

The Rambam Teaches Us Love for the Land

The Rambam writes in his code of Jewish law (Hilchot Melachim 5:10):

"The greatest of the Sages would kiss the borders of the Land of Israel, kiss its stones, and roll in its dust, as it is said, 'For Your servants cherish her stones and favor her dust.'"

The source of this teaching is the Gemara (Ketubot 112a), which relates several stories showing that the greater the Torah scholar, the greater his love for the Land of Israel.

My revered father, of blessed memory, Israel’s Chief Rabbi, was especially fond of the book Sha'ar HaChatzer, written by Rabbi David ben Shimon of blessed memory, which contains 613 praises of the Land of Israel.

They Tore Their Garments

The Midrash relates that great Torah scholars wept when leaving the Land of Israel and tore their garments as mourners do.

"It happened that Rabbi Yehudah ben Beteira, Rabbi Matya ben Charash, Rabbi Chananiah the nephew of Rabbi Yehoshua, and Rabbi Natan were leaving for the Diaspora. When they reached Paltia, they remembered the Land of Israel. They lifted their eyes, tears flowed from them, and they tore their garments. They recited the verse: 'You shall possess it and dwell in it, and you shall be careful to observe all the statutes and ordinances.' They said: 'Dwelling in the Land of Israel is equal in importance to all the commandments of the Torah'" (Sifrei, Re'eh 53).

My revered father of blessed memory would ask: When have you ever seen people boarding a jet to fly abroad, weeping and tearing their garments before the plane took off? Such was the love for the Land possessed by the greatest Torah scholars of Israel.

Dangers of Excessive Materialism

In contrast stood the tribes of Gad and Reuven, who belittled the value of the Land of Israel and preferred their flocks and the meat and milk they provided to the love of the Land.

About them, the prophet Amos wrote:

"They lie on beds of ivory and lounge upon their couches, eating lambs from the flock and calves from the stall."

He then describes their punishment: “Therefore they shall now go into exile at the head of the exiles" (Amos 6).

This was indeed the punishment of the tribes of Gad and Reuven, who were exiled from the Land of Israel forty years before the exile of the Ten Tribes.

The Midrash likewise states:

"So you find with the tribes of Gad and Reuven. They were wealthy and possessed abundant livestock. They loved their possessions and settled outside the Land of Israel. Therefore they were the first of all the tribes to go into exile, as it is stated, 'He exiled the Reubenites, the Gadites, and the half-tribe of Manasseh' (I Chronicles 5:26). And what caused this? They separated themselves from their brothers because of their possessions" (Bamidbar Rabbah 22:7).

From this we learn how dangerous the excessive pursuit of materialism can be to a person’s spiritual wellbeing and to his or her connection to Eretz Yisrael.