The Book of Devarim is known as Mishneh Torah, the Repetition of the Torah. It contains Moshe's ethical will to the Jewish nation and many of the mitzvos not mentioned in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. It was for this reason that Moshe reiterated the severity of serving idolatry so many times; because he foresaw that this would be a challenge for the people in the land.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This was to ensure that no person be able to claim that had he been present at Moshe's words of rebuke, he would have challenged them. Moshe therefore spoke to everyone together, and gave them the opportunity to respond to his chastisements.
Even while rebuking the nation, Moshe showed consideration. When he reminded them of the history of the past forty years, he only made veiled references to their sins. Though it may be necessary to rebuke another person, one must be careful not to embarrass any individual.
Moshe reviewed the nation's past sins in order that the people understand the underlying cause behind their sins. Only when this would become clear to them would they be equipped to rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored around him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even if the request had been appropriate. This, then, may have been the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies and the resulting complaints that they didn't want to enter the land.
In a similar vein, the Shabbos before Tisha B'Av is called Shabbos Chazon because the Haftara from Isaiah, begins with the words "Chazon Yeshaya: A Vision of Isaiah". It discusses Isaiah's prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
"Whoever does not mourn Jerusalem will not merit to see its rebuilding …" (Talmud)
Rav Shlomo Wolbe describes a person who sits down to breakfast with the newspaper. "Ooh! two soldiers killed in an ambush; how terrible…" he murmurs while chewing on his toast. "Oh, Jack's father-in-law passed away. What a shame!" followed by a sip of coffee. "The stock market dropped again. Hmm." Another sip. Now imagine a different scene. The same person opens his paper. "The Messiah has come!" screams the headlines. "Interesting," he says as he takes a bite. "A Temple of fire descends from Heaven. Wow!" A sip of coffee. "No obituaries today! How do you like that!" Another sip… One whose heart has become desensitized to other people's pain will not be able to rejoice over the rebuilding of Jerusalem either. Even if he experiences the glory he will not really see it. We must train ourselves to feel the sorrows if we hope to feel the joys.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This was to ensure that no person be able to claim that had he been present at Moshe's words of rebuke, he would have challenged them. Moshe therefore spoke to everyone together, and gave them the opportunity to respond to his chastisements.
Even while rebuking the nation, Moshe showed consideration. When he reminded them of the history of the past forty years, he only made veiled references to their sins. Though it may be necessary to rebuke another person, one must be careful not to embarrass any individual.
Moshe reviewed the nation's past sins in order that the people understand the underlying cause behind their sins. Only when this would become clear to them would they be equipped to rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored around him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even if the request had been appropriate. This, then, may have been the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies and the resulting complaints that they didn't want to enter the land.
In a similar vein, the Shabbos before Tisha B'Av is called Shabbos Chazon because the Haftara from Isaiah, begins with the words "Chazon Yeshaya: A Vision of Isaiah". It discusses Isaiah's prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
"Whoever does not mourn Jerusalem will not merit to see its rebuilding …" (Talmud)
Rav Shlomo Wolbe describes a person who sits down to breakfast with the newspaper. "Ooh! two soldiers killed in an ambush; how terrible…" he murmurs while chewing on his toast. "Oh, Jack's father-in-law passed away. What a shame!" followed by a sip of coffee. "The stock market dropped again. Hmm." Another sip. Now imagine a different scene. The same person opens his paper. "The Messiah has come!" screams the headlines. "Interesting," he says as he takes a bite. "A Temple of fire descends from Heaven. Wow!" A sip of coffee. "No obituaries today! How do you like that!" Another sip… One whose heart has become desensitized to other people's pain will not be able to rejoice over the rebuilding of Jerusalem either. Even if he experiences the glory he will not really see it. We must train ourselves to feel the sorrows if we hope to feel the joys.
Did You Know...
When Tisha B'Av falls after Shabbos, one must complete all eating by sunset. The prohibition against washing on Tisha B'Av also begins at sunset, although one's leather shoes are not removed until after Shabbos is over.
Following Ma'ariv, the blessing on fire is recited before Eicha is read, but Havdala is not recited until Sunday night. On Sunday night, only the blessing on wine and the Havdala blessing are recited.
Although meat and wine are not permitted until noon of the tenth day of Av, as the Temple continued to burn through the tenth day, Havdala may be recited over wine. Even if one is unable to fast on Tisha B'Av, he does not make Havdala until after Tisha B'Av.
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UPDATE:
It was mentioned that one who is unable to fast need not hear havdalah until Sunday night. There are conflicting opinions regarding this law, and the accepted custom is for an ill person to make havdalah before eating. A child, however, need not hear havdalah until Sunday night. We apologize for the confusion.
