Orach Chayim Way of Life - Jewish Life - Torah Insights - Current Events

The Gemara then discusses the tragedy of the wall of Jerusalem being breached, the event which led to the overrunning of Jerusalem by our oppressors and the eventual destruction of the Temples.

The Gemara notes that there is an inconsistency between our Mishnah and the verse in Yermiyahu 52:6, which implies that the wall was breached on the ninth of Tammuz, not the seventeenth as the Mishnah says.

The Gemara resolves this inconsistency by explaining that the verse in Yirmiyahu is referring to the time of the first Temple, while our Mishnah is referring to the time of the second Temple. If that is the case, why do we fast only on the 17th of Tammuz, and not on the ninth as well?

The Talmud Yerushalmi (Jerusalem Talmud) explains that in reality, the breach of the walls occurred on the 17th during both eras. However, in the time of the first Temple, because of the stress and upheaval of the time, the people became confused and miscalculated the days in the calendar. Therefore, they thought the breach occurred on the ninth. Yirmiyahu, when recording the event, wrote it down according to the erroneous calculation of the people, which was the prevalent belief as to the date of occurrence.

The Tur in Shulchan Aruch Orach Chayim 549 writes that the breaches did occur on different dates. However, because having two fasts in such close proximity would be a burden on the community, only one fast day was established. The fast day was established on the day the wall was breached at the time of the second Temple because the tragedy was greater regarding its impact on us: the exile that began at that time is the exile we currently live in. (Torah.org)

[Since the 17th of Tammuz fell on Shabbat, the fast was postponed until today, Sunday July 24th.]

belibi tzafanti imratecha lemaan lo echeta lach
Your word have I stored in my heart, so that I would not sin against You.

So great was my love for Your commandments (v119:10), that "I stored them in my heart, so that I would not sin against You" by forgetting to observe them.

The Torah conveys that forgetting the mitzvot results in their abrogation; as it says, "Beware that you do not forget HaShem your G-d" (Devarim 8:11).

When I studied, "Your word I stored in my heart."  I also tried to remember the ruling of halachah, "so that I would not sin against You."  If I remembered only the arguments of the discourse, I might come to commit a sin.

A subtle explanation is based on the teaching of the Sefer Charedim that the mitzvah of circumcision also includes a mitzvah pertaining to the heart.  As it says, "And you will circumcise the flesh of your foreskin; and it will be a sing of the covenant between Me and you" (Bereishit 17:11).  A person should recall (bring up in his heart) every day that he is a bonded servant to the King of the world, and he will not rebel against Him.  That is what David says here, "Your word have I stored in my heart."  This pertains to the commandment of circumcision, as our Sages expound concerning the verse, "I rejoice at Your word" (v119:162).  Hence "I would not sin against You."

A subtle interpretation associates these verse with a different matter.  Our Sages teach: How do we know that when a disciple who sits before his teacher discerns an argument in favor of a poor litigant, he must not keep silent? For it says, "Do not be afraid before any man" (Devarim 1:17).  It also says, however, that one who makes a ruling in Torah law in the presence of his teacher is deserving of death.  Accordingly, the Scripture on the one hand asks, "How shall a youth keep his path pure by observing Your word?" (v119:9).  On the other hand it answers: At times "with my whole heart have I sought You" (v119:10), and at times "your word have I stored in my heart, so that I would not sin."

This also teaches that certain of the hidden things of the world should be kept hidden underneath one's garments.

David attests: Whenever I found something perplexing in any Torah text, due to lack of knowledge on my part, I did not utter what could be construed as startling. Rather, "Your word I stored in my heart."  And I entreated the Almighty for help to clarify His secrets, "so that I would not sin against You" by speaking out.

The Gemara interprets King David's statement as, "I did not rule when doing so would have constituted a sin."

"I have stored."  Mere knowledge of Torah is not enough.  Its words must be meditated upon and kept in the forefront of one's mind.  Only in this way will they produce the salutary effect of refining one's character and conduct, and bringing him closer to G-d.


Tehillim 119:10
Tehillim 119:9
Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1


MeAm Lo'ez
Sefer Tehillim - The Schottenstein Edition