The famous Ba’al Tosafot, R. Meir of Routenberg (1215 to 1293) , was certainly well-aware of the notorious public burning of twenty-four carriage-loads of the Talmud that took place in Paris on the 9th of Tammuz 5002 (June 17th, 1242.) The destruction of the Talmud had been ordered by Louis IX after a disputation between Christian and Jewish clergy, and tragically marked the first of many such incidents. The anniversary of the Paris Talmud burning was not only marked by Ashkenazic Jews during the Middle Ages by a communal fast day on Erev Shabbat, Parashat Chukat, but also by the recitation of an elegy composed by the MaHaRaM and incorporated into the Tisha B’Av kinot, beginning with the words “Sha’ali Serufa BaEish, LeShalom Aveilayich” (Tora, that has been consumed by fire, seek the welfare of those who mourn for you.)

In his poem, R. Meir notes the ironic symmetry that the same Tora that was given to the Jewish people within a context of Heavenly Fire, an allusion to the description of the Revelation at Har Sinai, (Shemot 19:18) “And Mt. Sinai was completely enveloped in smoke because God had Descended upon it in fire, and its smoke rose up like the smoke of a furnace, and the entire mountain shook exceedingly,” is now destroyed by man-made fire without apparent consequence to those responsible for the conflagration. The author recoils at the suggestion that the Tora’s fiery beginning was a precursor to its ultimate destruction, and instead expects there to be Divine Retribution, not only against those who directly were involved with the burning of our holy books, but also those who persecute and destroy teachers, students and followers of HaShem’s Will who have dedicated their lives to contemplating and understanding the contents of the volumes that have now been reduced to ashes.

The author, who has taken all this in, admits to his lack of comprehension of God’s Ways. R. Meir fears that the Tora’s destruction, as well as the massacre of those who embodied its teachings, is tantamount to Divine Abandonment of the Jewish people that remain behind, and that they will now be all that much more vulnerable to attack and persecution. “Lakach Tzeror Kaspo, Halach BaDerech LeMerachok VeImo, HaLo Nasu Tzelolaich” (He Took His Treasure with Him, and when He Went far away, did not your Protecting Shade Vanish?)

But rather than giving in to gloom and depression, the MaHaRaM ends this Kina on an optimistic note, as so many other Kinot notably and counter-intuitively seem to end, imagining the Tora eventually reborn and restored to its past glory, a kind of techiyat hameitim (resurrection of the dead) in a Simchat Tora context, as the most precious and holy artifact of the Jewish people. “Od Ta’adi VaAdi Shani, VeTof Tikchi, Teilchi VeMachol VeTzahali BiMecholayich” (You will again adorn yourself with ornaments of scarlet; You will take up the timbrel and lead the circling dance and rejoice in all your revels.)

Only when HaShem “Returns,” and allows the Tora once again to be very much with us, both as a cheftza shel mitzva (an object by which commandments are performed) as well as the focus of attention of the lives of the Jewish people, will sadness be finally banished and we will bask in the Divine Light, in contrast to the darkness of evil and depression. “Yarum Levavi BeEit Ya’ihr Lecha Tzur, VeYagiha LeChashcheich VeYa’ihru Afeilayich” (Then shall my heart be uplifted, at that time when your Creator will Afford you light, will Brighten your darkness and Illuminate your gloom.)