Why was Jerusalem laid waste and the Temple destroyed? As Dr. Pnina Galpaz-Feller explains: “The First Temple was destroyed due to a political of the leaders of Judea who believed that they could rely upon an alliance with Egypt against Babylonia, whereas the Second Temple was destroyed because of the mistaken political assessment that Rome could be defeated by force” (Rediscovering the Holidays (The TALI Education Fund) 206). However, the Prophets and the Sages suggest other factors.

Isaiah, who witnessed the exile of the Kingdom of Israel and the first steps in the political process that led to the fall of Judea, tried to find the underlying reasons elsewhere. In the haftarah that we read on the Shabbat Hazon, the Shabbat before Tisha B’Av, Isaiah warns of the fall of Jerusalem and addresses three causes, the betrayal of God described in verses 2-9: “They have forsaken the Lord, Spurned the Holy One of Israel, Turned their backs on Him (v. 4); injustice and perversion of the Divine message in verses 10-20: “Hear the word of the Lord, You chieftains of Sodom;
Give ear to our God's instruction, You folk of Gomorrah! What need have I of all your sacrifices? Says the Lord. I am sated with burnt offerings of rams, And suet of fatlings, And blood of bulls; And I have no delight In lambs and he-goats. That you come to appear before Me, Who asked that of you? Trample My courts no more” (10-12); and an immoral society lacking social justice, in verses 21-27: “Alas, she has become a harlot, The faithful city that was filled with justice, Where righteousness dwelt —  But now murderers” (21).

The Sages, who witnessed the unfolding of the processes that led to the destruction of the Second Temple, saw the cause in another source.
Why was the First temple destroyed? Because of the idolatry, licentiousness and bloodshed there. But in the case of the Second Temple, we know that they were devoted to Torah and carefully observed the tithes, so why were they exiled? Because they loved wealth and hated one another. This teaches us that hatred is abhorrent before God, and the Torah compares it to idolatry, licentiousness and bloodshed (Tosefta Menahot 13:22).

Similarly, the Talmud states: “R. Johanan said: What is illustrative of the verse, Happy is the man that fears always, but he that hardens his heart shall fall into mischief? The destruction of Jerusalem was the result of Kamza and Bar Kamza; the destruction of Tur Malka resulted from a cock and a hen; the destruction of Betar resulted from the shaft of a coach” (Gittin 55b).The Talmud then continues to relate how the destruction resulted from disregard for others and from perverted values.

1. Why did Isaiah, who read the political map and warned against short-sighted policies, place ultimate blame upon faithlessness and immorality rather than upon poor political judgment?

2. The Sages also witnessed the political process that led to the destruction of the Temple, yet they, too, laid blame upon society’s shortcomings. Were they trying to draw parallels to Isaiah’s vision? Why would they wish to do so?

3. In describing the events that led up to the destruction of the Temple, the Talmud tells us: “Abba Sikra, the head of the zealots in Jerusalem, was the son of the sister of Rabban Johanan b. Zakkai” (Gittin 56a). From Josephus we know that the commander of the Roman legions besieging Jerusalem was Tiberius Julius Alexander, son of the brother of Jewish philosopher Philo of Alexandria. How might these facts contribute to understanding why the Sages focussed upon the conduct and extremism of individuals rather than upon political trends and processes?