Tisha B'Av 5776

Tisha B'Av 5776:

Tisha B’Av is a very sad day; as we know, both Batei HaMikdash were destroyed on that day.  So now, we are not able to even offer the special offerings to Hashem!  And we cannot perform the special services that He wanted us to!  When we had the Beis HaMikdash, we could perform the service of Hashem to the ultimate level!  But, even though Hashem gave us this special House, we sinned and sinned, and He had to have it destroyed, and send us into Gallus. 

He was kind enough to grant us another chance, and we got a second Beis HaMikdash!  But, we sinned again!  And He had to make this one, too, get destroyed.  The Gemara (Yoma 9b) tells us that the first Beis HaMikdash was destroyed because of the sins of:  Avodah zarah; shefichus damim (i.e. murder), and arayos.  And we are also told that the second Beis HaMikdash was destroyed because of sinas chinam (between Jews).  So one of our goals in this time should be to rectify these things.  Surely we do not do the first three things (Chas V’Shalom!); however, maybe we are mean to fellow Jews.  And maybe we don’t like some of them, or treat some badly.  We must try to rectify these sins by doing the very opposite!  We should treat Jews very well, and we should love every Jew (like the command to love your fellow as yourself).  Then we can, B’Ezras Hashem rectify those sins!  So now let us move on to another topic of Tisha B’Av:

Actually, something people might not notice is that the Gematria of the Hebrew word חוּרבּן is 266.  This has the same Gematria as the word סוּר, which means 'turn'.  Tisha B'Av is a day where we have time to think about what we are doing.  Until Chatzos (according to some Poskim), we are not allowed to learn Torah, and so we are supposed to be sitting there, mourning.  Mourning over the Churban, and mourning over the sins that caused it.  So we can be thinking about the sins, and our own sins; the ones that we have done.  And it is a time to correct failings.  As we caused the Churban Bayis, so we must try to cause the next and final, indestructible one to be rebuilt.  So now we see how connected the words 'Churban' and 'Sur' are:  On Tisha B'Av, the day of the Churban, it is a time for us to concentrate on turning ('Sur' means to turn) away from our evil ways, and coming back to Hashem completely.  And Hashem should help everyone to do this, Amein. 

Furthermore, Chazal tell us that somebody who properly mourns over the Beis HaMikdash will merit seeing it be rebuilt!  And so, we see that it is very important to mourn over the Churban (destruction).  We should all be able to cry over the fact that the Beis HaMikdash is not around anymore.  But as HaRav Avraham Schorr shlita basically explained; you have to have felt the holiness to feel the lack of it.[1]  Ah, so this can be an answer to why we don't seem to have so much feeling about the Churban:  Because we haven't felt that Kedusha!  But this just shows how low of a level we are on.  The fact that we cannot feel the loss of sanctity, the loss of everything! 

We seem to live in a world bereft of feelings.  But we must not be like that, Chas V'Shalom.  We all must be able to mourn over the loss of the Holy House; to cry to Hashem to bring it back.  And the cold hard truth, so to speak, is that if we can't cry over the lack of Beis HaMikdash, then why do we deserve to have it back with us?  If we do not appreciate the specialness of it, then why are we worthy of having it?!  This might even be one of the deeper significances of what Chazal mean when they say that all who mourn properly over the Churban Beis HaMikdash will be zocheh to see it rebuilt:  That one who feels the holiness of the Beis HaMikdash, and who then also feels the loss of Kedusha because of the Churban is somebody who deserves to see it rebuilt.  If we, Chas V'Shalom, do not appreciate how special the House of Hashem was (and will be!), then how can we properly mourn over it? 

So, as HaRav Asher Weiss shlita explains, we should visualize the holy Beis HaMikdash going up in smoke right in front of our very eyes, and this will help us to feel properly sad about it.[2]  For we must be able to feel the proper sadness over the huge loss.  And this must be.  Rav Weiss shlita explains as well that we need to think about the Churban as if it is happening now – in the present.  Then we will be able to, B'Ezras Hashem, feel sadder over it.[3]  Why?  Well, to answer this, there is a question we need to ask:  Why are we not all on the floor, crying hysterically over the destruction of the Holy House of Hashem?  It must be that we do not really feel it so much.  Those who are zocheh to be at the Kosel HaMaaravi will likely feel it more, because they are connected to the standing bit of it (which is centuries and centuries old, part of the House of Hashem!  Can you imagine that?) and they feel the special Kedusha.  Then they begin to realize the absolute holiness of when the entire House was here!  And, now we see the answer to our question:  We don't feel connected to the Beis HaMikdash anymore!  It has been so many years, and we are not involved in the holy things that we should be involved in, so we, #1, do not even feel holiness as much, and #2, we do not connect ourselves to Hashem and the holy Beis Hamikdash.  Another thing is that for us to properly feel sadness over the Churban, we have to first realize how special and holy the Beis HaMikdash was (and will be). 

So visualizing the Churban right in front of our very eyes – recounting to ourselves the many, many great and awesome miracles in the Beis HaMikdash – will connect us, B'Ezras Hashem to that Holy House, and Hashem.  As this year's Tisha B'Av continues, we must try to take these things to heart, and really try to mourn properly over the Churban.  And if we do this, we will be zocheh, B'Ezras Hashem Yisbarech, to see the rebuilding of the Beis Chayeinu very speedily in our days.  May Hashem help us to do this, and may He very speedily rebuild His Holy House, Amein, vi'Amein. 

*******

I would like to continue, though, a little further:  Every single person has a precious Neshama inside of them; as the Tanya (and others) brings down, it is a “piece”, so to speak, of Hashem.  And it is so holy!  Our Soul is actually almost like our own, personal Beis HaMikdash; inside of us!  We are supposed to guard it from the invading forces; the Yetzer hara, who wants to destroy our Soul.  And this is something to concentrate on always; though The Three Weeks remind us of this message.  We must always try to stop these invading forces, and keep our ‘Beis HaMikdash’ standing!  The real Beis HaMikdash may not be around, but we all sort of have one inside of us; and it is up to us to stop the invading forces from destroying it. 

*******

Now, as we know, Hashem does not need to eat; however, when we offered Him offerings, it was called ‘the food of Hashem’.  So, though He does not need food, it was still called that.  I would like to propose a kavanah that would be good to have while we are fasting on Tisha B’Av:  As we know, it is because of our sins that the Batei HaMikdash are not here anymore.  And so, this is why we are not able to offer things to Hashem anymore.  Ah, since offerings are called ‘the food of Hashem’ (ki’vi’yachol), then we can understand the kavanah I am talking about:  Since we caused the fact that we cannot offer up ‘the food of Hashem’ anymore, how can we possibly even look at food?!  How can we think of eating?  (Again, in no way should anyone think that Hashem eats.  However, the offerings were still called ‘the food of Hashem’.  And I am trying to derive a lesson from the term used). 

*******

We must mourn over the fact that the Batei HaMikdash are destroyed, and we cannot perform the service of Hashem to the ultimate, such as offering things to Him, but we must always try to serve Him to the best that we all can.  And you would be surprised how high a level that really is!  On Tisha B’Av, we must also mourn over our sins, because it was because of them that we are in Exile.  Now, I have been asked before, when I said this; ‘why should we mourn over our sins, when it wasn’t our personal sins that caused the Churban?!’  But the answer I gave, and am giving, is that we too, have our own package of sins.  And, the Sages (Yalkut Shimoni - Tehillim 137, 886; Yerushalmi Yoma 1:1 - 5a) have said that a generation that does not bring Mashiach is considered as if they had caused its destruction.  So, the fact that we have not yet returned to Hashem and brought Mashiach is our very own fault!  We know that we all have our own packages of sins, and it is up to us to repent for them, and return to Hashem wholeheartedly.  Every single moment in our lives, we have another opportunity to serve Hashem.  And let us all return now to Hashem, and serve Him in truth. 

These are a lot of thoughts that should pass through our minds on the Nine Days and Tisha B’Av.  And if we do what we are supposed to, repent to Hashem, and actually serve Him in truth, then we will be fulfilling our purposes in life. 

And, may Hashem make this the last sad Tisha B’Av, and the last one in Gallus.  As our Sages teach, Mashiach will be (maybe he already was!) born on Tisha B’Av.  May Hashem send Mashiach very, very speedily, making these the last hours in Gallus, and may He rebuild the Third, and final, indestructible Beis HaMikdash very, very swiftly, Amein vi’Amein, so may it be His Will! 

Have a wonderful, wonderful rest of Tisha B'Av everybody!  And may it be full of Teshuva! 

Refoel Berel

[1] TorahAnytime.com©.  ‘Do You Feel The Galut.’  Shiur given by HaRav Avraham Schorr shlita. 

[2] TorahAnytime.com©.  ‘Tisha B’Av and Churban HaBayis.’  Shiur given by HaRav Asher Weiss shlita. 

[3] TorahAnytime.com©.  ‘Tisha B’Av and Churban HaBayis.’  Shiur given by HaRav Asher Weiss shlita. 

In Loving Memory and in Honor of The Alter of Kelm zt"l

In Loving Memory and in Honor of The Alter of Kelm zt"l: 

Since the 8th of Av was the Alter of Kelm (HaRav Simcha Zissel Ziv zt"l)'s yartzeit, I would like to list some facts about him, some stories about him, and some of his teachings:   

Facts: According to some, Reb Simcha Zissel zt"l was born in the year 1824[1], but according to others, he was born in 1829.[2]  The town he was born in is Kelm, Lithuania (Russia at the time).[3]  He studied under the founder of the Mussar Movement, HaRav Yisroel Salanter zt"l.  And he became one of the pillars of the Movement’s foundation!  He was a very humble person.  Aside from that, he was very, very strong in serving Hashem.  Essentially nothing would he let stop him from serving Hashem.  He married a girl named Sara Leah, who was a daughter of HaRav Mordechai of Vidzh zt"l.[4]  In the 1860's, the Alter started the Kelm Talmud Torah.[5]  On the 8th of Av, in the year 5658 (1898), he passed away.  The story of his death alone is great, and we will discuss it later, B'Ezras Hashem. 

Teachings:  He used to say:  "Nothing in nature is perfect; everything requires perfection."[6]   He also taught:  "The workshop of Mussar is thought." A person's power of reflection and observation, taught The Alter, are the weapons in their struggle against tendencies.[7]  The Alter taught that if G-d-fearing people get together, then even without saying a word, they are proclaiming the glory of Hashem.  Why?  Because, he explains, their very presence demonstrates that there are G-d-fearing people in the world.[8]   Another teaching of his explains that we have a principle that the reward for a good deed that Hashem gives always outweighs His punishment for a bad deed.  Now, a meisis u'madiach (one who tries to lead Jews to idol worship), he explains, is punished with death even if their efforts were unsuccessful.  We can deduce from here, says the Alter, how great is the reward for somebody who tries to bring a fellow Jew closer to Hashem.[9]

Stories:  Once, the Alter and another scholar came to an inn.  The innkeeper was so excited to have these special guests, and she served them a lovely meal.  She was so excited that, during serving them, she spoke about her cows, chickens, etc.  The other scholar kept his head in his Sefer, not paying any attention to the talk of this woman.  However, Reb Simcha Zissel zt"l listened attentively, and acted like he was very interested in her conversation.  Before leaving, the Alter and his companion wanted to pay for the meal, but the innkeeper refused to accept any money, explaining that she did not want to lose the merit of the special Mitzvah she had done (by waiting on them, being hospitable to them, etc.) for a little bit of money.  After the two Rebbeim were well on their way, the Alter turned to his companion and asked him if he was concerned that he was guilty of robbing, because he had eaten and not paid!  "What do you mean?" The other scholar replied "We offered to pay her for the meal!" "True" said Reb Simcha Zissel zt"l, "But you saw how much satisfaction the woman derived from speaking to us, yet you refrained from paying attention to her conversation.  Thus you benefited from her meal without giving anything in exchange."[10]   

This is the story of his death:  According to some, he died when he was Davening, as he was saying the prayer Ezras Avoseinu.[11]   According to another account, people had put up a fan above his head to help freshen the air, and he was worried that it would fall and break!  Since it was someone else’s, he did not want this to happen.  And so, he gathered up his last strength, and removed the fan from above his head so that it would not fall or break.  And then his Soul departed.  The onlookers were amazed by this heroic effort, as even in the last moments of his life, the thing he was thinking about was making sure that something of somebody else’s did not get damaged, which is part of serving Hashem.[12] 

Have a wonderful rest of Tisha B'Av everyone!   

Refoel Berel

[1] Wikipedia.org©.  Page:  Simcha Zissel Ziv.  Section:  Early life.

[2] Sparks of Mussar.  By HaRav Chaim Ephraim Zaitchik zt"l.  Feldheim Publications Ltd©. 

[3] Wikipedia.org©.  Page:  Simcha Zissel Ziv.  Section:  Early life.

[4] Wikipedia.org©.  Page:  Simcha Zissel Ziv.  Section:  Early life.

[5] Wikipedia.org©.  Page:  Kelm Talmud Torah.  Section:  Under the leadership of Simcha Zissel Ziv. 

[6] Sparks of Mussar, page 64.  By HaRav Chaim Ephraim Zaitchik zt"l.  Feldheim Publications Ltd©. 

[7] Sparks of Mussar, page 64.  By HaRav Chaim Ephraim Zaitchik zt"l.  Feldheim Publications Ltd©. 

[8] Sparks of Mussar, pages 66-67.  By HaRav Chaim Ephraim Zaitchik zt"l.  Feldheim Publications Ltd©. 

[9] Sparks of Mussar, page 67.  By HaRav Chaim Ephraim Zaitchik zt"l.  Feldheim Publications Ltd©. 

[10] Sparks of Mussar, pages 76-77.  By HaRav Chaim Ephraim Zaitchik zt"l.  Feldheim Publications Ltd©. 

[11] Wikipedia.org©.  Page:  Simcha Zissel Ziv.  Section:  Kelm Talmud Torah. 

[12] Sparks of Mussar, pages 83-84.  By HaRav Chaim Ephraim Zaitchik zt"l.  Feldheim Publications Ltd©. 

Parshas Devarim Insights and Tisha B'Av

Parshas Devarim and Tisha B'Av:

This week’s parsha is Devarim, and it begins the Book of Devarim.  It is noteworthy that the Sages tell us that this Sefer/Book was spoken by Moshe himself, however, it was not quite Moshe.  Explain the Sages, the Shechinah/Hashem’s Presence spoke from Moshe’s throat.  Now, this book is mostly Moshe Rabbeinu recounting things that happened in the Wilderness to the Jews, and giving them rebuke and Mussar.  It is very fitting that this parsha comes right before Tisha B’Av, because we get this Mussar and rebuke, to think about trying to change our actions.  Maybe what we have been doing is wrong.  Maybe we have been rebelling against Hashem.  This is something that we are supposed to get from rebuke.  It is telling us what bad we have done, so we can fix it!  Now, if a person is, Chas V’Shalom/Hashem forbid haughty and arrogant, then they likely won’t want to listen to the things that people have to say about them, unless they are saying something good about them.  But if somebody tries to give them rebuke, then they will probably not listen to it, not take it to heart, argue with the person, and defend themselves – thinking almost nothing bad of themselves.  How will they then get better?  How will they repent to Hashem for their misdeeds?  They most likely won’t realize or think bad things about themselves, so they won’t think about things to repent for, and so they won’t repent wholeheartedly, thinking ‘What have I done wrong?’ or ‘I am so great’, etc.  A person must be able to recognize their own faults, and realize when they do a bad thing.  Don’t let your Yetzer hara/Evil inclination get hold of you, so that you will, Chas V’Shalom/Hashem forbid not realize your faults.  It is even worthy to Daven/pray to Hashem to reveal your faults to you.  And now we see one of the great things of rebuke:  If you haven’t realized all of your faults (or even close to all) then this rebuke will help you realize them.  Then you can fix them!  So don’t, Chas V’Shalom/Hashem forbid get angry at a person who gives you rebuke (even if they don’t do it the right way), learn from it!  If you can get good out of something, get it, because you might not have that opportunity again.  This is, in effect, one of the concepts which the Bostoner Rebbe (Rebbe Mayer Alter Horowitz shlita) told me:  He basically told me not to look too, too much into the future, but more in the present, because the opportunities I have now could be once-in-a-lifetime opportunities, and I can’t pass them up.  Also, that right now is right now, and if I spend too much time looking into the future, I will waste right now!  And then I will have wasted so much precious time for possible growth!  And, in fact, this goes for everybody and for all times.  And, on the topic of rebuke and realizing faults, Tzaddikim/righteous people used to (and likely still do) Daven/pray to Hashem to reveal their faults to them.  Why don’t we?  Don’t we want to realize our faults too?  Ah, but it seems to me that most people don’t actually want to hear their faults, or bad things about themselves.  Either this, or we don’t look deep enough at our actions, and we might, Chas V’Shalom/Hashem forbid be blinded by our Yetzer hara/Evil inclination into not seeing our faults, and only seeing the good things about ourselves, as we discussed earlier.  There are many instances in history where people would not accept rebuke, and so they even got violent.  Such as when people tried to beat the Noam Elimelech (Rebbe Elimelech of Lizhensk zt”l) for rebuking them, and I believe it happened also in the Books of Neviim and Kesuvim.  We all need to be able to take rebuke, and learn from it, so that we can correct our failings, B’Ezras Hashem Yisbareich/With the Help of Hashem, He is Blessed.  And, since Parshas Devarim always falls on The Three Weeks, (this year it is the day before the Fast of Tisha B’Av), let us discuss how we can connect this idea to Tisha B’Av.  How?  Let me try to give a possible answer:  As we know, both Batei HaMikdash were destroyed because of the Jews’ sins, and Tisha B’Av is the day on which both of them were destroyed.  And we know that if we had taken rebuke better, realized our sins more, and actually tried to fix them(!), then the original Beis HaMikdash likely would have never been destroyed.  But what can we do about it now?  What is done is done, right?!  Ah, but this thing is not done.  Because, as we know, with the coming of the Mashiach, Hashem will rebuild the Third Beis HaMikdash (may this come very speedily in everyone’s days).  And if every Jew repented to Hashem, then it would come right now!  So this is how we can all rectify what happened in the past:  By all of us returning to Hashem with all our heart, and serving Him in truth!!  And, in this merit, we will be able to greet the Mashiach very speedily in our days, and we will see the Third Beis HaMikdash, built by Hashem – which will never be destroyed – very speedily in our days.  May Hashem help everyone to do this, and may He make this happen very speedily in everyone’s days, Amein!  Let us all try to repent fully to Hashem, and may this be the last Shabbos in Galus/Exile, Amein!  These are some good thoughts and intentions for Tisha B’Av and the Nine Days. 

Ok, now on to the parsha:  The first passuk/verse is ‘Eileh HaDevarim asher diber Moshe el kol Yisroel, bi’eiver haYardein, bamidbar, ba’aravah, mol suf, bein Paran u’vein Tophel, vi’Lavan va’Chatzeiros, vi’Di Zahav/And these are the words that Moshe spoke to all of Yisroel, on the other side of the Jordan, in the Plain, opposite (or towards) the [Sea] of Reeds, between Paran and between Tophel, and Lavan and Chatzeiros, and Di Zahav.’ 

There are many commentaries on this, which I will quote:  1) First, Rashi quotes from Sifri, which explains that these “places” that the Torah enumerates here actually refer to the times when the Jews angered Hashem, but Moshe did not want to say the sins explicitly, so as not to embarrass the Jews.  We will, B’Ezras Hashem/With the Help of Hashem, enumerate the explanations soon. 

2) Why would Moshe speak the words to ‘all of Yisroel’?  Rashi quotes from Sifri, which explains that he did this, so that there wouldn’t be people who could say that if they were there, they would have listened to the rebuke, but they weren’t.  Therefore, he rebuked ‘all of Yisroel’. 

3) Asks Rashi; why does it say ‘in the Wilderness’, if they were, at the time, in the Plains of Moav?  So he explains that the Torah here is referring to when the Jews had done bad things and angered Hashem ‘in the Wilderness’, when they said (Shemos 16:3) ‘If only we had died [by the Hand of Hashem]’. 

4) Rashi quotes from Sifri, again, which explains that by saying ‘in the Plain’, the Torah here is referring to when the Jews sinned in the Plains of Moav with worshiping Peor (Bamidbar 25:1-9). 

5) Rashi quotes this time from Gemara Arachin 15a, which explains that the Torah says ‘opposite (or towards) the [Sea] of Reeds’, as a rebuke to the Jews, because of the fact that they rebelled at the Sea of Reeds (twice!). 

6) Rashi quotes from the Midrash, where Rabbi Yochanan says that we have received the entire Torah, but we have not seen any place called Lavan or Tophel!  And he explains that they refer to when the Jews complained about the Mon/Manna, because they spoke foolishly (Taphlu – from the same root word as Tophel) about the Mon/Manna, which was white (Lavan).  And he also said that it could refer to when the Jews sinned with the Miraglim/Spies. 

7) Rashi quotes from the Midrash, which explains that ‘Chatzeiros’ can refer to the sin of Korach and his assembly, which took place in Chatzeiros.  And he also quotes from Sifri, which explains that it could also be referring to the sin of Miriam when she spoke against Moshe, which happened in Chatzeiros, yet the Jews did not learn from that not to slander, and they slandered Hashem! 

8)  Rashi now quotes from the Midrash, Sifri, and Gemara Berachos 32a, which explain that ‘Di Zahav’, can mean ‘Enough gold’.  And this can refer to the Cheit HaEigel/Sin of the Calf, where Hashem had granted the Jews ‘enough gold’, but they used it for a sin!  We should never use anything that Hashem has given us (which is essentially everything!) for bad, Chas V’Shalom/Hashem forbid. 

9) So, also, Rabbeinu Ephraim ben Shimshon zt”l explains that the word ‘Eileh/These’ has the Gematria/numerical value of 36.  And the word Devarim has the same spelling as the word dabarim/leaders.  So he says that, as we know, there have to be (and are) 36 special Tzaddikim/righteous people in each generation.  And this verse teaches us, if we take the Gematria/numerical value of the word Eileh/these (36), with translating the word Devarim as dabarim/leaders, that the real leaders of each generation are the 36 special Tzaddikim/righteous people that we have.1 

10) Now let us get into some Chassidishe Mefarshim/commentaries:  The Alter Rebbe (Rebbe Shneur Zalman of Liadi zt”l) explained that when, in Parshas Bereisheis, after Adam and Chava sinned, they hid, and Hashem called out to them, asking where they were (איכה), it is the question that He asks every person.  Hashem knows where everybody is, of course, so he could not have been asking where in the Garden Adam and Chava were hiding.  But, as Reb Shneur Zalman zt”l explains, Hashem asks every person, ‘Ayeka/where are you?’ meaning; where are you in life?  Are you doing what you are supposed to and moving forward?  Where are you?  Hashem knows where we are, but He wants us to recognize where we are and come back to Him in truth.  So, what does all this have to do with this passuk/verse here?  Explains the Nikolsburger Rebbe (Rebbe Yosef Yechiel Michel Lebovits shlita):  The first letters of the words ‘הדברים אשׁר דבּר משׁה אל כּל ישׂראל’, if you switch them up a bit, spell ‘Adam ayeka/Adam, where are you’?  And he adds that this that the Gematria/numerical value of the word ‘איכה’ is 36, which is the same as the word ‘לו’, which means ‘to him’.  This teaches us, he explains, that Hashem asks this question to every single person directly – to you!  Where are you in life?  And he even continues, and explains that the word ‘איכה’ (Ayeka) has the same letters as the word ‘איכה’ (Eichah), as in the thing which we read on Tisha B’Av.  This teaches us, explains the Nikolsburger shlita, that if we all had only asked ourselves ‘ayeka/where are you’ before, then we would not be mourning now, and reading Eichah on Tisha B’Av.  We would we really good people, and Mashiach would have already come!2  But now, we must start with this (if we haven’t already been doing it), and we must keep asking ourselves this question, and continue moving forward in serving Hashem.  Hashem should help everyone to do this, Amein, vi’Amein.  This is  such a big lesson for Parshas Devarim, Tisha B’Av, and really, all times!  And we must take it to heart, and, With the Help of Hashem, put it into action.  

11) There is a Chassidishe Master, who explains that the words ‘vi’Lavan va’Chatzeiros/and Lavan and Chatzeiros’, come and teach us a lesson:  He explains that we learn from these words that if somebody thinks that they are lavan (which means white), meaning that they think that they are clean of sin, then they are only in ‘Chatzeiros’, which can come from the word for courtyard.  Meaning that if a person thinks that they are a great person, then they should know that they are only in the outer courtyard of serving Hashem and sanctity, and they are not even close to the inner, and higher levels.3  This is a big, big lesson.  Don’t think that you are great:  Realize your faults!  This is like what we discussed earlier. 

12) Okay, one more Mefaraish/commentary for this passuk/verse:  So in this verse, one of the “places” enumerated is Di Zahav.  There is a Chassidishe Master, who explains that this can mean ‘enough gold’ (as we saw in the Rashi earlier).  However, this can come to teach us, he explains, that a person must realize that they have ‘enough gold’!  Meaning that whatever Hashem gives you, is enough, and it is what you are supposed to have.  So don’t get ungrateful and always want more (in material things), be happy with what Hashem gives you!  We have ‘enough gold’, as it were, and we need to start appreciating what Hashem gave us, and gives us.4 

Ok; that was the first passuk/verse of Parshas Devarim, with a lot of commentaries. 

Have a wonderful, wonderful Shabbos everyone!

Refoel Berel

1 TorahAnytime.com©.  'Parashat Devarim Gems 5775.'  Shiur given by HaRav Moshe Meir Weiss shlita. 
2 Nikolsburg.org©.  'Parshas Devorim, Shabbos Chazon - Where are we?'
3 YouTube.com©.  'Chassidic Gems Devarim3 24.'  Shiur given by HaRav Elyakim Rosenblatt shlita. 
4 YouTube.com©.  'Chassidic Gems Devarim3 24.'  Shiur given by HaRav Elyakim Rosenblatt shlita. 

Tisha B'Av 5776 and Shabbos Chazon

Tisha B'Av 5776 and Shabbos Chazon:

Let us begin to discuss some about Shabbos Chazon, and Tisha B’Av:  Shabbos Chazon is the name which we call the Shabbos right before Tisha B’Av.  The Seforim HaKedoshim tell us that Shabbos Chazon is the most exalted Shabbos in the entire year (maybe except for Yom Kippur, but...).  Why?  Because, they tell us, when the weekdays are on a lower level than usual, the Shabbos is on a higher level than usual!  And, in this time, when the weekdays are extremely sad, the Shabbos is extremely exalted (even more so than usual)![1]  So we need to try to not let this go to waste.  Every single Shabbos has, imbued within it, special Kedusha, and this Shabbos has maybe even more than usual! 

So, anyway, right after Shabbos, will be Tisha B’Av (actually, Shabbos is the Ninth of Av, but, except for Yom Kippur, you are not allowed to fast on a Shabbos really, so it is pushed off until the next day).  Tisha B’Av is a very sad day; as we know, both Batei HaMikdash were destroyed on that day.  So now, we are not able to even offer the special offerings to Hashem!  And we cannot perform the special services that He wanted us to!  When we had the Beis HaMikdash, we could perform the service of Hashem to the ultimate level!  But, even though Hashem gave us this special House, we sinned and sinned, and He had to have it destroyed, and send us into Galus. 

He was kind enough to grant us another chance, and we got a second Beis HaMikdash!  But, we sinned again!  And He had to make this one, too, get destroyed.  The Gemara (Yoma 9b) tells us that the first Beis HaMikdash was destroyed because of the sins of:  Avodah zarah; shefichus damim (i.e. murder), and arayoss.  And we are also told that the second Beis HaMikdash was destroyed because of sinas chinam (between Jews).  So one of our goals in this time should be to rectify these things.  Surely we do not do the first three things (Chas V’Shalom!); however, maybe we are mean to fellow Jews.  And maybe we don’t like some of them, or treat some badly.  We must try to rectify these sins by doing the very opposite!  We should treat Jews very well, and we should love every Jew (like the command to love your fellow as yourself).  Then we can, B’Ezras Hashem rectify those sins!  So now let us move on to another topic of Tisha B’Av:

As we know, every single person has a precious Neshama inside of them; as the Tanya (and others) brings down, it is a “piece”, so to speak, of Hashem.  And it is so holy!  Our Soul is actually almost like our own, personal Beis HaMikdash; inside of us!  We are supposed to guard it from the invading forces; the Yetzer hara, who wants to destroy our Soul.  And this is something to concentrate on always; though The Three Weeks remind us of this message.  We must always try to stop these invading forces, and keep our ‘Beis HaMikdash’ standing!  The real Beis HaMikdash may not be around, but we all sort of have one inside of us; and it is up to us to stop the invading forces from destroying it. 

As we know, Hashem does not need to eat; however, when we offered Him offerings, it was called ‘the food of Hashem’.  So, though He does not need food, it was still called that.  I would like to propose a kavanah that would be good to have while we are fasting on Tisha B’Av:  As we know, it is because of our sins that the Batei HaMikdash are not here anymore.  And so, this is why we are not able to offer things to Hashem anymore.  Ah, since offerings are called ‘the food of Hashem’ (ki’vi’yachol), then we can understand the kavanah I am talking about:  Since we caused the fact that we cannot offer up ‘the food of Hashem’ anymore, how can we possibly even look at food!  How can we think of eating?  (Again, in no way should anyone think that Hashem eats.  However, the offerings were still called ‘the food of Hashem’.  And I am trying to derive a lesson from the term used). 

Another thing:  We must mourn over the fact that the Batei HaMikdash are destroyed, and we cannot perform the service of Hashem to the ultimate, such as offering things to Him, but we must always try to serve Him to the best that we all can.  And you would be surprised how high a level that really is!  On Tisha B’Av, we must also mourn over our sins, because it was because of them that we are in Exile.  Now, I have been asked before, when I said this; ‘why should we mourn over our sins, when it wasn’t our personal sins that caused the Churban?!’  But the answer I gave, and am giving, is that we too, have our own package of sins.  And, the Sages (Yalkut Shimoni - Tehillim 137, 886; Yerushalmi Yoma 1:1 - 5a) have said that a generation that does not bring Mashiach is considered as if they had caused its destruction.  So, the fact that we have not yet returned to Hashem and brought the Mashiach is every person’s fault!  We know that we all have our packages of sins, and it is up to us to repent for them, and return to Hashem wholeheartedly.  Every single moment in our lives, we have another opportunity to serve Hashem.  And let us all return (now!) to Hashem, and serve Him in truth. 

These are a lot of thoughts that should pass through our minds on the Nine Days and Tisha B’Av.  And if we do what we are supposed to, repent to Hashem, and actually serve Him in truth, then we will be fulfilling our purposes in life. 

And, may Hashem make this the last sad Tisha B’Av, and the last one in Galus.  As our Sages teach, Mashiach will be (maybe he already was!) born on Tisha B’Av.  May Hashem bring Mashiach very, very speedily, making this the last Shabbos in Galus, and may He rebuild the Third, and final, indestructible Beis HaMikdash very, very soon, Amein vi’Amein, so may it be His Will! 

Refoel Berel

(P.S. For a great, free e-book on the Three Weeks, search for the book ‘Exile’, by HaRav Avigdor Miller zt”l). 

[1] Nikolsburg.org©.  'Parshas Devarim - Shabbos Chazon - A Thousand Times More'. 

Parshas Matos-Masei

This Week’s 1st Parsha – Matos:

This week, there is a double-parsha – Matos and Masei.  Of course, we will start with Parshas Matos, and so, one of this week’s parshios is Matos.  At first, it discusses vows.  The concept of a vow is sort of strange, as a person can say something, and it then becomes binding for them.  Actually, this is how it works whenever we say something.  However, I guess a vow – swearing by Hashem’s Holy Name – adds weight to our words which might help us remember what we said.  Actually, HaRav Aharon Kotler zt”l and the Bostoner Rebbe (Rebbe Meir Alter Horowitz shlita) discuss the fact that the concept of vows comes to teach us the power of our speech.1  As we have discussed before, Hashem has given people the unique power of speech, and He has given Jews special things to use their speech for.  The Sages teach in the Gemara (Chagigah 5b) that in the hour of Judgement (when a person goes before Hashem after they die), even the light conversation between a husband and wife will be brought before them.  The holy Chofetz Chaim (HaRav Yisroel Meir HaKohen Kagan zt”l) added in his book Zechor L’Miriam that every single word a person spoke will be brought before them, and they will be asked why they spoke it.2  And we will have to give Hashem an answer.  What will we say when He asks why we spoke such-and-such devarim biteilim/wasted words?  Every person must be heedful of what they speak, knowing that Hashem hears every single thing which we say.  He also taught in his book Kavod Shamayim, that if a person, Chas V’Shalom/Hashem forbid uses their speech for bad things, they are basically not a person.  Rather, they are just like an animal, which can’t speak.3  Think about this.  If a person really took heed of these things, and took all these messages to heart, they would likely not use their speech for bad things, Chas V’Shalom/Hashem forbid.  We should try to do this!  And may Hashem help every person to, in fact, take all these messages, and put them into action always, Amein, so may it be His Will. 

Now on to the parsha:  The first passuk/verse is ‘Vayi’daber Moshe el rashei matos li’Vnei Yisroel leimor, zeh hadavar asher tzivah Hashem/And Moshe spoke to the heads of the Tribes of the B’nei Yisroel, saying; this is the matter that Hashem has commanded.’  There is a beautiful Chassidishe gem on this, which explains that we can learn a nice lesson from this passuk/verse:  The word ‘davar’ is translated here as ‘matter’, but it can also mean ‘word’.  If we translate ‘davar’ in this verse as ‘word’, then we can translate it ‘this is the word that Hashem has commanded’.  This teaches us, this Chassidishe Master explains, that before one says something, they must think; “is ‘this the word that Hashem has commanded’?”  We must remember this lesson, and think along these lines before we say something.  “Is what I am about to say a good thing, or not?”  These thoughts should enter our mind before we say something.4  Please, we must all try to take this message to heart and, B’Eizer Hashem/With the Help of Hashem, put them into action. 

Back to the parsha:  So then the Torah goes on to talk about Nedarim/vows.  The Torah teaches that if somebody takes a vow ‘lo yachel di’varo, ki’chol ha’yotzei mi’piv, yaaseh/he shall not profane his word (meaning not breaking their word), like all that comes out of his mouth, he shall do.’  There is a beautiful Mefaraish/commentary from HaRav Chaim Vital zt”l, the Noam Elimelech (Rebbe Elimelech of Lizhensk zt”l), and the Maggid of Kozhnitz (Rebbe Yisroel Haupstein zt”l) on this:  They note that this verse seems to be repetitive; first it says that a person shouldn’t profane their word (not break it), and then it says that ‘all that goes out from his mouth, he shall do’.  But this verse teaches us, they explain, that one who does not break their word (lo yachel di’varo), all that goes out from their mouth, He will do.  Who will do?  Hashem will do!5  Meaning that if a person makes sure that they never break their word, they don’t tell lies, etc. then what they say they want to happen, or Daven for to happen, Hashem will make happen!  Imagine this!  Look at the greatness of one who guards their tongue.  We should all have the merit to do this, Amein.  Back to the parsha:  The Torah discusses that if a girl in her father’s house takes a vow or something like that, and if her father heard about the stuff, and was silent (i.e. he didn’t nullify them), then all her vows that she made and things like that stand.  However, if her father restrained her (which Rashi explains to mean that he nullified the vows) on the day which he heard about them, then the vows and things like that which she imposed on herself don’t stand.  The rule is very similar to if a woman takes a vow, what her husband can do.  However, as we are taught in Gemara Nedarim, only certain kinds of vows can be annulled by a husband, which are:  Vows of affliction or things like that, and vows which affect things between a husband and a wife.  These rules are discussed in the Gemara, and it would be worthwhile to check them out. 

Back to the parsha:  Any vow which a widow or divorced woman makes stands.  Rashi quotes from Nedarim 70a, which explains that it is because, then, she is neither in her father’s house nor in her husband’s house.  So nobody can annul the vows.  (Though there are lots of other rules about vows that can be learned in Gemara Nedarim, such as a ‘Pesach/opening’ on a neder/vow).  After the part of the parsha talking about vows, Hashem tells Moshe to take vengeance for the Jews against the Midianim, and afterwards he would die.  And Moshe told the Jews to arm men for the army that they could be against Midian, and carry out the vengeance of Hashem.  Why did Moshe tell the Jews to take revenge for Hashem, when Hashem said to take vengeance for the Jews?  The Chassidishe Masters explain beautifully that Hashem’s foremost concern is the Jews, so He considered this war vengeance for them.  But the Jews’ foremost concern is for Hashem, and so they considered this war vengeance for Hashem.6  What a beautiful explanation!  This is how things are supposed to work.  But sometimes, our first concern seems to be us!  Ah, but we learn that our foremost concern must be for Hashem – serving Him, etc.  We do not need to care about ourselves too much; that is not what life is about.  We were created to serve Hashem.  This is life. 

Back to the parsha:  A thousand people from each Tribe of the Jews were to go out to the war with Midian.  This was, as we know, a total of 12,000 armed men.  Hashem helped the Jews, and they beat the Midianim (they also killed the Midiani five kings and Bilaam).  In his book, Me’am Loeiz, HaRav Yaakov Culi zt”l explains that the numbers of the Jews teach a lesson:  The Jews were going out to a battle with only 12,000 men, yet they totally crushed the Midianim!  Moshe wanted to demonstrate to the Jews that it is not the amount of people fighting that makes the difference, but rather, how good people they are.7  Man-power is not what wins a battle, but rather, it is Hashem Who decides.  This reminds me of a beautiful story I heard a short time ago from Rebbe Avraham Schorr shlita:  There was a rocket launched by the Arabs, aimed at a shopping center in Israel with a lot of people.  The Israeli army fired three Iron Dome missiles (missiles that Israel fires to stop any foreign rockets) to stop the rocket, but they all missed.  The army sent firemen and ambulances to the shopping center, as they knew that the rocket would cause lots of casualties, and they couldn’t stop it.  After the army had given up trying to stop the rocket, out of nowhere, a big east wind came up; it blew the deadly rocket into the sea, and nobody got hurt, Baruch Hashem.  The man who had fired the Iron Dome missiles to stop the rocket (which had failed) was not totally a Frum Jew, and he had never put Tefillin on before.  After seeing Hashem save us, he thought that, in effect, he had seen Hashem, and he yelled “Get me Teffilin!  Get me Teffilin!"8  The Israeli army couldn’t stop the Arab rocket from killing lots and lots of Jews, but Hashem did!  Blessed is Hashem Who always protects His People, Amein, vi'Amein! 

Now back to the parsha:  The Jews took the Midiani women, and their children captive, and they took all their animals and possessions.  They also set fire to their cities and castles.  And the Jews who went out to war brought the captives and all the stuff to Moshe, Elazar the Kohen, and all the Jews.  Moshe became angry with the people who had gone out to the war, because they had let the women live, and had only taken them captive.  He gave them specific instructions for who to kill of the captives, and who not to kill.  Moshe also told the people that whoever had killed a person or touched a corpse should encamp outside the Camp for seven days, and on the third and seventh day of this period, they should cleanse themselves, (which Rashi explains to mean to cleanse themselves through the sprinkling waters).  Also certain vessels had to be purified.  Elazar the Kohen spoke to the Jews, and told them that ‘this is the decree of the Torah, that Hashem commanded Moshe’.  Any gold, silver, copper, iron, tin or lead vessel, whatever was used in fire had to be passed through fire to be cleansed.  Rashi explains that ‘used in fire’ means it was used for cooking.  But the vessels also had to be cleansed with the sprinkling waters.  Okay, one last Mefaraish/commentary for the Parshas Matos parsha report: 

Rebbe Nachman M’Breslov zt”l explains that the rule that a vessel which was used in fire must be passed through fire to become pure, teaches us a beautiful lesson:  This teaches us, he explains beautifully, that one who does sins with fire, i.e. with passion, how do they cleanse themselves?  Ah, this verse teaches us, says Rebbe Nachman zt”l, that they can cleanse themselves by doing good things and serving Hashem with fire, i.e. passion.9  Serving Hashem with passion is very important always.  Don’t do it with coldness and distantness, serve Hashem with passion and closeness to Him always.  Hashem should help every person do this always, Amein, so may it be His Will.  The Torah discusses some other topics in this parsha, but let us move on to the other parsha of the week – Parshas Masei.  There are 112 pessukim/verses in Parshas Matos. 

This Week’s 2nd Parsha – Masei:

This week’s other parsha is Masei, and part of it discusses the travels of the Jews.  The holy Baal Shem Tov (Rebbe Yisroel ben Eliezer zt”l) explained that the forty-two journeys which are enumerated in this parsha, represent the forty-two “journey’s” which everybody goes through in life.10  We cannot stay in one place forever; in life, a person is supposed to move forward in their service of Hashem, He is Blessed.  You must go from one place to another – not just physically, but spiritually.  And you can’t be scared to do so.  That is just how life works!  And if you do not spiritually “travel”, how will you get anywhere?  You won’t move forward.  You will then just stay in one place in your service of Hashem.  And, also, one must understand what a journey is:  A journey is not just for no reason; there is always somewhere to get to.  Each journey has a destination.  Meaning that each journey that a person has in life is to get to a place where they are supposed to be.  And there is something to be done there.  Once that mission is fulfilled, you can journey to the next place.  We should all remember this:  Each place we find ourselves in life; Hashem put us there for a reason, and we have something to accomplish there.  And in our spiritual lives, we must also journey forward in serving Hashem.  So, as we see from things, journeying (spiritually) in life is very, very important.  Hashem should help us all to take the messages of every single journey we have, and help us move forward in life always, Amein. 

Now on to the parsha:  The first passuk/verse in this parsha is ‘Aileh masei V’nei Yisroel asher yatz’i’u mei’eretz Mitzraim li’tzivosam, bi’yad Moshe vi’Aharon/These are the journeys of the B’nei Yisroel who went out from the land of Egypt in their armies, under the hand (authority) of Moshe and Aharon.’  There are a couple of Mefarshim/commentaries which I will list here:  1) The Maggid of Kozhnitz (Rebbe Yisroel Haupstein zt”l) explains that a lot of people try to become great people and try to journey to great levels, but they do not reach their goals!  Why does this happen?  Because they did not do Teshuva for their past sins.  You must first scrub yourself off of your old sins (by doing Teshuva) in order to be able to reach the higher levels.  This we learn from this verse, he explains, because it says ‘These are the journeys of the of the B’nei Yisroel who went out of Egypt... etc.’  Teaching us that in order to journey forward in holiness, one must first ‘go out from Egypt’ (Egypt representing impurity).11  2) There is a Chassidishe Gem on this, which says that, as we know, Rashi (on Parshas Mishpatim) quotes from the Midrash, which explains that when the word ‘Aileh/These’ starts a parsha, it means to tell us that this new topic is not really connected to the last topic discussed in the last parsha.  So, says this Chassidishe Master, the fact that this parsha, which discusses the Jews’ journeys starts with the word ‘Aileh/These’, teaches us how we must journey forward in life.  Don’t just say “I have already done good stuff; I don’t need to do much more.”  This verse teaches not to say this.  Because the part with journeys, is not connected to what happened before in the last parsha.  Thus teaching us, explains this Chassidishe Master beautifully, that one must journey forward in serving Hashem always, and not think back to the good things they have done before.12  Keep going forward; don’t stop and think that you have already done plenty.  And what a beautiful lesson this is for everybody! 

Now back to the parsha:  Moshe recorded the Jews’ journeys, according to the word of Hashem.  And the Torah lists the Jews’ journeys, from Mitzraim/Egypt until where they were.  At the beginning of Sheini/the second Aliyah, Hashem speaks to Moshe and tells him to tell the Jews that when they cross over the Yordein/Jordan, they have to drive out the inhabitants of the land, destroy the temples (of idol worship), destroy their idols, and demolish their high places.  We were supposed to clear the Land and settle in it, because Hashem gave it to us to occupy it.  We can’t let the places of avodah zarah/idol worship stay there; the Land of Israel is supposed to be holy!  It is the Land which Hashem especially gave to us.  Anyway, the Land was to be given by lot to the Jewish families as an inheritance.  To the large, a larger inheritance was to be given, and to the small, a smaller one.  And Hashem says that if we did not drive out the people from the Land of Israel, they would become like spikes in our eyes and thorns in our sides, and they would harass us in our Land!  Also, what He was going to do to them, He would do to us.  Thus, we see how bad of a thing it was to leave any of them in the precious and holy Land of Israel.  Hashem then tells Moshe about the borders of the Land of Israel.  Rivi’i/the fourth Aliyah discusses the names of the chiefs of each Tribe, whom Hashem designated to Moshe to help him acquire the Land.  I.e. as Rashi explains, this means that they were to take possession of the Land, and help to acquire it in his stead.  At the beginning of Chamishi/the fifth Aliyah, Hashem tells Moshe to command the Jews about apportioning to Leviim things in the Land.  The Leviim were supposed to get certain cities in which to dwell, and certain land around the cities.  This parsha also discusses the Arei Miklat.  There were six Arei Miklat – three in Israel, and three on the other side of the Yordein/Jordan, (I think in the place where the Tribes of Reuven, Gad, and half of the Tribe of Menashe dwelled).  If a person killed another by accident, and they really did not mean it, then they can flee to one of these cities, and escape any blood-avenger, as they only killed the person by accident.  And they had to stay in those cities until the Kohen Gadol of that time died.  There are many commentaries on why it is specifically that, but....  Actually, you can notice a very nice thing about Parshas Masei:  It starts by talking about the Jews’ travels, starting from Egypt, and up to where they were – right outside the Land of Israel.  And then, it goes on to talk about lots of things regarding Eretz Yisroel/The Land of Israel.  So it is like the ultimate journey; from Egypt, until Israel.  From the least holy land, to the most holy land.  Think about this.  Egypt is like the thing that we want to get away from, and Israel is the goal and place where we are supposed to get to (spiritually).  There are 132 pessukim/verses in Parshas Masei. 

Chazak Chazak V’Nischazeik! 

Have a wonderful, wonderful Shabbos everyone!!!!!!!! 

Refoel Berel

1 Sparks of Torah:  Explorations and Insights on the weekly Torah portions.  Parshas Matos.  Page 108.  By HaRav Dovid Nussbaum shlita.  C.I.S. Publishers©.  Also, Bostoner Torah Insights III:  Bostoner 'Chassidus' in Hebrew and English:  Parshas Matos 24 Tammuz 5776.
2 The Concise Chafetz Chaim:  A page a day.  Page 137.  'Pearls of Life'.  By HaRav Asher Wasserman shlita.  Feldheim Publications Ltd.©
3 The Concise Chafetz Chaim:  A page a day.  Page 108.  'Pearls of Life'.  By HaRav Asher Wasserman shlita.  Feldheim Publications Ltd.©
4 TorahAnytime.com©.  Chassidic Gems:  Parashat Matot.  Shiur given by HaRav Ekyakim Rosenblatt shlita. 
5 YouTube.com©.  Chassidic Gems:  Parashat Matot.  Shiur given by HaRav Ekyakim Rosenblatt shlita.  Also; Yeshiva Bircas HaTorah©.  Parshas Matos 5775.  From Eitz Hadaas Tov. 
6 Chabad.org©.  Parshas Matot-Massei In-Depth. 
7 Chabad.org©.  Parshas Matot-Massei In-Depth.
8 TorahAnytime.com©.  The Iron Dome, Miracles, and Mashiach.  Shiur given by Rebbe Avraham Schorr shlita. 
9 TorahAnytime.com©.  Chassidic Gems:  Parashat Matot.  Shiur given by HaRav Ekyakim Rosenblatt shlita. 
10 YouTube.com©.  Torah-in-ten - Episode 7.  Parshas Matos-Masei.  Shiur given by Rav Chaim Miller shlita. 
11 Nikolsburg.org©.  Parshas Matos Masei 5775 - Our King is not in his Palace. 
12 TorahAnytime.com©.  Chassidic Gems:  Parashat Matot.  Shiur given by HaRav Ekyakim Rosenblatt shlita. 

The Three Weeks 5776

 Insights into The Three Weeks:

It is The Three Weeks of 5776, so I would like to share some hopefully helpful insights into it:  As we know, both Batei Hamikdash were destroyed during this period, and this is why we mourn and fast.  So this is a very, very sad time.  A person who doesn't fully comprehend things might ask; "Why is this so sad?  We are fine without the Beis Hamikdash!" A person who thinks along those lines, needs to correct how they think in this severely. 

The Beis Hamikdash was such a special place - a place where Hashem's Divine Presence rested, and we were able to serve Him in the most ultimate form.  We could offer offerings, the Kohanim would perform the special services, etc.  So this was so extremely important and wonderful - serving Hashem in the ultimate form!  And we were so close to Him back then. 

Hashem gave us a place where He rested His Presence, and we could bring offerings to Him, etc.  And what did we do?  We sinned so much that He had to have the Holy House destroyed, and send us into Exile.  Though, as Rebbe Tzadok HaKohen of Lublin zt"l explains, things such as Exile are only to cleanse us of our sins.  So, in reality, even this terrible Exile is for the best.1  But we must still remember that it is our fault that we are in Exile and do not have the holy Beis Hamikdash. 


In conclusion, the fact that the Beis Hamikdash is not around anymore is much, much worse than we even imagine, and, we do not only mourn over the destruction, but also, we need to mourn over the fact that we sinned for it to be destroyed.  We must mourn over our sins as well. 


But what is the message for us of the Three Weeks?  Let me try to give a possible answer for this question:  The Three Weeks should be a time to remember and contemplate about the Beis Hamikdash, to think about how great it was, and also to remember our sins.  For, the Beis Hamikdash was destroyed because of our sins, and why is it not being rebuilt yet?  Because of our sins!  Ah, but now we see one of the lessons of The Three Weeks:  Since we know the things which I just mentioned, we can think about our own sins, and try to repent for them.  And if every Jew does Teshuvah, returns to Hashem, and tries very hard to stop sinning, then Hashem will rebuild the holy Beis Hamikdash very speedily in everyone's days! 


So The Three Weeks are a time for contemplation, a time for mourning and sadness - even on a personal level, because we know that we too, have sinned, and contributed to the Beis Hamikdash not being here currently.  This Holy House where we were able to serve Hashem to the ultimate level!  Think about this!  We must try to take the messages of The Three Weeks to heart, and hopefully, B'Ezras Hashem, put them into action. 


I will try to, B'Ezras Hashem Yisbarech, follow up this post at a later date with a post on Tisha B'Av.  And I sincerely hope that all these things help.


Have a wonderful day!
Refoel Berel




1 Stone Edition Chumash, Parshas Beshalach.  Artscroll/Mesorah Publications© Ltd.