Hadran on Meseches Makkos – Sicha, 10 & 13 Shevat 5725
A. A Fox in the Holy of Holies
The Talmud tells of a group of Mishnaic sages who went up to Jerusalem. When they reached Mount Scopus and saw the city in ruins, they tore their garments. Upon reaching the Temple Mount, they saw a fox coming out of the Holy of Holies. “They began to weep, and Rabbi Akiva laughed.”
When his colleagues asked why he was laughing, Rabbi Akiva explained: The Torah links the prophecies of Uriah and Zechariah. Just as the prophecy of Uriah—“Zion shall be plowed like a field”—has been fulfilled, so too will the prophecy of Zechariah about the rebuilding of Jerusalem be fulfilled.
The Sages responded: “Akiva, you have consoled us.”
The Rebbe asks:
1. Why didn’t the sages cry as soon as they saw the destruction of the city? Why did they only weep when they saw a fox emerging from the Holy of Holies?
2. Why does Rabbi Akiva express surprise at their tears—“Why are you crying?” The destruction of the Temple is surely reason enough to weep!
B. The Deeper Meaning of theTears and Laughter
Tears come from something unexpected. The sages already knew about the destruction, which had occurred decades earlier, so the sight of the ruined city did not move them to tears. Moreover, they had deep faith that the destruction affected only the physical Temple; the spiritual Temple within the Jewish people still stood, and with just one more mitzvah, redemption could come at any moment.
However, when they saw a fox coming out of the Holy of Holies, they broke down in tears. First, because it was an unexpected and symbolic image. Second, because it represented to them that the inner spiritual Temple—within the Jewish soul—had also been destroyed.
Explanation:
Our Sages specifically note that it was a fox that came out of the Holy of Holies, hinting at a profound message.
The fox—“the cleverest of animals”—symbolizes intellect and worldly calculation. This cleverness can be positive: it allows a person to work, provide for their family, and give charity. But Torah sets a clear boundary: this cleverness must remain in the realm of worldly matters, as a tool to support a Torah life—not to infiltrate the realm of holiness itself.
In the realm of holiness, there is the Holy of Holies—a space where the Jew’s bond with G-d is beyond reason or logic. It is an essential connection.
When the “fox” sneaks into the Holy of Holies and brings with it calculations of logic, cost-benefit analyses, questions like: “Is it really worth it to identify as a Jew and live a Jewish life?”—this is a severe problem.
This message is further clarified by another story involving Rabbi Akiva and a fox:
During the Roman decrees against Torah study, Rabbi Akiva continued to teach Torah. When asked if he wasn’t afraid of the Roman authorities, he responded with a parable: A fox told fish swimming in a river that they should come onto dry land to avoid the fishermen’s nets. The fish replied: “Fool! If we are in danger even in the water—our source of life—how much more so on dry land!”
The message is clear: Torah is our very life. Even if a Torah life comes with danger, abandoning it means abandoning life itself.
The Rebbe explains:
The fox argues that the hardships Jews face in exile and livelihood stem from their choice to live Torah lives—in “the water.” And if they would only break free from it, they’d enjoy calm and comfort. But the truth is the opposite: Torah is what sustains the Jewish people—even materially.
We see from this story that the fox tries to enter the innermost connection between Jews and Torah and crack it, introducing logic and skepticism.
That’s why the sages cried when they saw the fox leaving the Holy of Holies:
As long as the inner sanctuary of the Jew remains whole, the physical Temple will be rebuilt soon. But when the fox penetrates the deepest point of Jewish identity and causes it to fracture—this reveals just how deep the exile truly is.
C. From Destruction to Rebirth
Why did Rabbi Akiva laugh? Because he saw a point of light.
Jews can stumble and commit sins, deluding themselves with the thought that their connection to G-d and the Jewish people is unaffected by this. But when the deepest place inside—the point where he can no longer lie to himself—is touched, and he realizes that his actions are cutting him off from G-d, then even the most distant Jew awakens. The deep, essential bond with G-d surfaces—even to the point of self-sacrifice.
Rabbi Akiva saw that the sight of the fox inside the Holy of Holies indicated that the Jewish people had reached such a moment. And from here would come a great spiritual awakening. That was the reason for his joy.
The message of Rabbi Akiva:
When destruction occurs, it is not a time for despair and weeping—it is a time for action. By bringing another Jew into the Holy of Holies—reconnecting them with their core—we will bring redemption and rebuild the Temple.