Question: Is it not time that we change certain texts in our daily prayers, such as the “Nachem” prayer we recite on Tisha Be’av which states, “The destroyed, pitiful, mourning, and desolate city (of Jerusalem).” This is a description that does not fit today’s reality, for Jerusalem is being rebuilt at a dizzying pace and is being populated by its nation. If so, what is the reason we continue using these terms?
Answer: Maran Rabbeinu Ovadia Yosef zt”l discusses this question (in his Responsa Yechave Da’at, Volume 1, Chapter 43) and preempts this discussion with the words of Rav Saadia Gaon who writes that regarding the texts of prayers and blessings, we rely on the tradition set forth by the holy prophets and the Sages of the Great Assembly who enacted two versions for prayer: One for times of Jewish sovereignty and one for exile and diaspora. Nowadays, we use the version meant for times of exile and diaspora.
Thus, before we begin considering changing the accepted prayer texts, let us first analyze the holy texts currently in use.
Back to the example raised in the question above, in the “Nachem” section, we refer to Jerusalem as, “in mourning” and this would seem not to be the case. Maran zt”l explains based on Rabbeinu David Abudirhem that this term is borrowed from the verse, “The ways of Zion are mourning.” The term “destroyed” is a reference to the fact that Jerusalem was destroyed, and its gates were set ablaze. The term “pitiful” is borrowed from the verse, “Look Hashem and see, for I have become deplorable.” The term “desolate” is likewise borrowed from another verse, “All its gates are desolate.”
Thus, Maran zt”l writes that there is no one in our generation who can dare try and “amend” the current prayer texts set forth by our holy Sages. Every single letter and word they instituted into blessings and prayers contain countless deep and wondrous secrets, as discussed by the holy Zohar the writings of the saintly Ari z”l.
We should add though that even on a simple level, the prayer texts we currently use can be magnificently explained. For instance, when we say, “And return to your city, Jerusalem, with mercy,” this refers to the true kingdom of Hashem returning to Jerusalem, not the way it is today. Similarly, regarding the aforementioned “Nachem” prayer, the truth of the matter is that Jerusalem is far from being rebuilt as it should, for Muslims dwell in many of its neighborhoods and they even control several parts of the Old City. Even the Temple Mount is in their control! How can one not cry over this?
In addition, Maran zt”l writes that the spiritual state of Jerusalem is indeed deplorable, as is well known, with rampant Shabbat desecration and the secular education of tens of thousands of Jewish children without even so much as a mention of Torah and Mitzvot.
Our prayer to Hashem is that He return to console us and may the fast of Tisha Be’av turn into a festive holiday, speedily and in our days. May we merit fulfillment of the verse, “Gladden Jerusalem and delight in her, all those who love her. Rejoice with her, all those who mourned for her,” Amen.
