isters the test. He first confirms that she maintains her innocence and that she understands the consequences of the test. The woman responds to the Kohen’s query, “amen, amen”. Rashi maintains that the Sotah is providing an affirmation. She affirms that she maintains her innocence. She affirms that she understands the consequences of the test.
Let us consider one final example. Bnai Yisrael are attacked by Amalek. As long as Moshe’s arms are lifted in prayer to Hashem, Bnai Yisrael dominates the battle. Moshe keeps his arms lifted the entire battle and Amalek is vanquished. The Torah describes Moshe’s arms as emunah. Nachmanides, Rashbam and others define this term as meaning firmly established. Moshe’s arms were firmly established in their uplifted position.
All of these examples illustrate that the term emunah and its derivatives are not references to faith or unfounded belief. Instead, the term refers to a conviction that is strongly established or affirmed as true. Ibn Tibon was an accomplished scholar of the Torah. He probably used the term emunah in the manner it is employed in the Torah. His rendering does not contradict Maimonides insistence on knowledge of Hashem’s existence. Ibn Tibon is indicating that we are obligated to firmly establish our conviction in Hashem’s existence. This is completely consistent with Maimonides’ requirement to base the conviction on knowledge.
“Comfort, comfort My people, says your G-d.” (Haftorah of Shabbat Nachamu, Yishayahu 40:1)
This week the fast of Tisha BeAv was observed. This fast commemorates the destruction of the Bait HaMikdash. The Haftorah for this Shabbat is a related to the theme of Tisha BeAv. The Haftorah begins with our pasuk. In this passage, Hashem offers comfort to Bnai Yisrael. In the Haftorah, the Almighty assures His nation that their suffering in exile will end. The Almighty will reveal His kingship over all of humanity. The land of Israel, Yerushalayim and the Temple will be rebuilt.
This Haftorah offers an important insight into the observance of Tisha BeAv. In order to identify this insight, an introduction is needed.
Tisha BeAv is a date that is reserved for tragedy. Both Sacred Temples were destroyed on this date. Many other misfortunes befell Bnai Yisrael on this date. All of these catastrophes are historical events. None is part of our recent experience. Yet, despite the passing of time, we continue our annual observance of Tisha BeAv. This creates a problem. The tragedies commemorated by Tisha BeAv do not seem very relevant to us. These misfortunes are part of the distant past. Nonetheless, every year we repeat our commemoration of these events. It is difficult on a beautiful summer day to mourn a Temple we never saw. We are expected to feel genuine sadness over events that are not part of our experience. Other nations have also experienced tragedies. At first, they bemoan these misfortunes. However, with the passage of time, the memory of the trauma recedes. The nation moves on and focuses on the present and future. Why do we not place the past behind us?
Let us consider the problem from another perspective. Assume a person looses a parent. This is a terrible experience. The bereaved son or daughter is distraught. The child mourns the parent for a period of time. Halacha requires twelve months of mourning. Slowly, the son or daughter recovers from the loss. Mourning ends and life proceeds. Imagine the child could not overcome this loss. The son or daughter remained fixated upon the misfortune. We would conclude that this person is ill. We would suggest that the child seek help in overcoming this morbid depression. Are we not this child? Why do we not overcome our sorrow? Are we morbidly fixated on the tragedies of the past?
There are various answers to this question. We will consider one response. Tisha BeAv is a day of mourning. However, there is another element expressed in our observance of the day. This element is evident in an unusual halacha – law – of the day. On the eve of Tisha BeAv, the supplication Tachanun is not recited. This supplicati