זכריה, פרק ז׳, פסוק ג׳

The Jewish exiles in Babylon face a deep spiritual dilemma as news of the Temple's reconstruction reaches them. After decades of mourning the loss of the original sanctuary, the changing landscape in Jerusalem prompts them to question whether their traditional practices of grief are still appropriate. They direct their inquiry to the spiritual leadership in Jerusalem, specifically addressing the priests serving inside the House of God [מצודת ציון, רד״ק] and the active prophets of that era, namely Haggai, Zechariah, and Malachi [מצודת דוד, רד״ק].

Their primary concern centers on the mourning practices during the fifth month, the month of Av, when the original Temple was destroyed [אבן עזרא, ביאור שטיינזלץ]. Although their question specifically mentions this single period of mourning, it actually represents a broader inquiry about all four fasts established to commemorate the destruction, with the fast of Av highlighted because it is the most severe [מצודת דוד]. Now that the foundation of the Second Temple is being laid, they wonder if they must continue to mourn [מצודת דוד, ביאור שטיינזלץ]. They ask if they are still required to maintain their strict practices of separation, avoiding food, drink, and physical pleasures [רש״י, מצודת דוד, רד״ק], just as they had done for the seventy long years that passed since the destruction [רש״י, מצודת ציון].

This question stems from a deep psychological complexity among the exiles. While the physical rebuilding had begun, the reality fell short of their hopes. Some suggest that the new construction appeared small and insignificant to the people, especially since they remained firmly under Persian rule [מצודת דוד]. Others point to a crisis of faith. Because the building process had been repeatedly halted by enemies over the years, the exiles doubted the project would ever be completed. This skepticism made them hesitant to leave Babylon and return to Jerusalem, leaving them uncertain about whether to maintain their traditional fasts [רד״ק].

Interestingly, the priests are unable to provide a clear ruling on the matter. Because these fasts are not commanded in the Torah but are rather a custom the people took upon themselves after the First Temple fell, the situation requires a direct response from God. Consequently, the answer must come through divine revelation, which the prophet ultimately delivers [אבן עזרא].