The Mishna (Ta’anit 4:6) brings to light five catastrophes that befell our people on the 17th of Tammuz. Each of these catastrophes can be defined by a Yiddish term particular to that horrific event. Perhaps there is an inherent message that reminds us that just as no two catastrophes are alike, so too no two dastardly acts are alike. Let each Yiddish term evoke a mournful reaction all its own on our part.
Tzehbrochen or broken. Our tradition teaches us that long before the abhorrent acts of the Romans, the 17th of Tammuz would be a day that would live in infamy for yet a different reason. It was on the 17th of Tammuz, that the two tablets containing the Ten Commandments were broken by Moses, as he descended from the summit of Mount Sinai. As we attempt to digest the first of these five catastrophes, there are three questions that ought to be asked: Why is Moshe’s name noticeably absent? Why is this sorrowful event described in the passive tense? Why is the term “broken” used? After all, the Torah chooses to describe the event in the active tense, reporting that, “Moshe threw down the tablets from his hands and ‘shattered’ them at the foot of the mountain.” (Exodus 32:19)
Oifgehehrt or stopped. Whether intended or not, the Romans proved to be deft destroyers. By eradicating the korban tamid, the Romans could be far more successful in their campaign of wreaking carnage and devastation. For the Romans, severing our religious and spiritual connection was but the first step in ultimately severing our geographic connection to the Promised Land.
Fahrbrehnt or completely burned. Two despicable acts were brought about by Apostomus. While there are differing opinions offered as to who Apostomus was and when he lived, suffice it to say that Apostomous appears to have been a callous, calculating creature who knew how to destroy the spirit of our people. It is hard to fathom how even the most Hellenized Jew of that era, far removed from the religion and traditions of his people, would not have reacted with feelings of revulsion at seeing a Torah scroll wantonly being set ablaze by the enemy.
Ahreingeshtehlt or installed. It wasn’t enough for Apostomus to destroy the tangible, holy objects of our people. He was bent on destroying the intangible of our people as well. Apostomus set about destroying the very aura of holiness. He accomplished this by installing an idol in the holy Temple. It should be noted that the Mishna uses the Hebrew word tzehlem to describe that idol. Tzehlem also means “image.” In Yiddish, but not in Hebrew, tzehlem (pronounced tzaylem in Yiddish) refers to a crucifix.
Eingehbrochen or breached. The relationship between eingehbrochen and tzehbrochen (see above) ought to be obvious, especially since the word “broken” is derived from both words. Aside from the inability of the wall of the city to afford its inhabitants protection from the enemy, the breach of the wall was significant from a totally different perspective. While the other four despicable acts of the Romans were intended to besmirch Judaism, the breach of the wall of Jerusalem was directed at all Jews, regardless of their degree of practice of their religion, independent of their identifying with their people.
Our revered rabbinic masters remind us that all beginnings are difficult (Mechilta-Yitro). Taken out of context, any beginning that is replete with the Yiddish terms tzehbrochen, oifgehehrt, fahrbrehnt, ahreingeshtehlt and eingehbrochen is not difficult. Such a beginning is disastrous.
Rabbi Shawn Zell has recently returned to New Jersey, after serving at a pulpit in Dallas. He possesses certification in teaching Yiddish. Rabbi Zell is the author of three books.
