Taanit #6:The breakdown of דֶּרֶךְ יְהוָה

If we explore the teshuva environment outlined by ירמיהו more deeply, we will see the true uniqueness of a time of disaster in Israel. The Navi points to nothing less than dysfunction of Jewish society as a whole, a full scale abandonment of the very basis of Judaism as a civilization. According to ירמיהו not one mature Nefesh, in his words an "Ish", can be found in Israel. (אִם-תִּמְצְאוּ אִיש אִם-יֵשׁ עֹשֶׂה מִשְׁפָּט מְבַקֵּשׁ אֱמוּנָה). The very phenomenon of using mind to reflect upon ones failures, the very Mesora of Mussar itself, is in jeopardy מֵאֲנוּ קַחַת מוּסָר.

In the normal life of Israel, growth is facilitated by social norms. To be in a society of mind governed by David Ha-melech or Shlomo is to both know what a reflective life is, as well as to receive assistance in its pursuit. Under normal circumstances, an individual may stray from reflective thinking in a circumscribed domain of his life. However, social norms contradict the erring Jew's self destructive behavior, as well as offering help for recovery. In the disaster scenario, the very society itself, the very norms guiding behavior are themselves corrupt. The society of mind whose hallmark is reflection, degenerates into society of religion whose hallmark is guilt.
In the religious society, the God concept itself, far from evoking notions of all encompassing scientific Chochma, is corrupted into a mere manipulation of guilt used for power. The name of God is clearly such a tool as seen in the use of "God bless America". Such a hypocritical device will be easily used in perjury, if political expediency requires it. Indeed, perjury was a hallmark of both the Clinton and Bush administrations, in the Lewinsky and Plame, scandals
( וְאִם חַי-יְהוָה, יֹאמֵרוּ; לָכֵן לַשֶּׁקֶר, יִשָּׁבֵעוּ.).

Disaster is associated with a Jewish society that no longer functions as a transmission vehicle of Mussar(מֵאֲנוּ קַחַת מוּסָר). The man on the street, as well as the leadership have become disconnected from Derech Hashem.
(כִּי הֵמָּה יָדְעוּ דֶּרֶךְ יְהוָה, מִשְׁפַּט אֱלֹהֵיהֶם; אַךְ הֵמָּה יַחְדָּו שָׁבְרוּ עֹל, נִתְּקוּ מוֹסֵרוֹת).

Obviously, the disaster scenario, a meltdown of societies very notions of God and justice, requires a teshuva of a totally different order than an individual who loses his way in a isolated part of his life. In this framework we begin to see the need for extraordinary measures such as Zaaka and trumpets. But what exactly is the function of these extraordinary measures? How do they address the unique needs of the disaster scenario? In addition, we need to address the issue of the trumpets head on. How can an instrument of disaster, an extraordinary measure used to alert the people to the emergency that the name of God is on the verge of collapse in society, also be used as a convenient communication device by Moshe? Even worse, how can the trumpets be used to celebrate nearness to God at the time of greatest joy- the Regalim at the Mikdash?

The answer seems to lie in a deeper understanding of the basis of Jewish society- דֶּרֶךְ יְהוָה.