By Rabbi Avi Billet
Issue of July 31, 2009 / 10 Av 5769
Halakhah can be defined as “Jewish law,” “a way of life” or, perhaps,
“the way we do things.” In one example of the latter definition, the
Shulchan Arukh (following the Tur) declares, “[We read] Parshat
Bamidbar before Atzeret (Shavuot), Tisha b’Av comes before
Va’etchanan, and [we read] Nitzavim before Rosh Hashana. (428:4)” Does
it really matter if we read in these orders? Probably not. But this is
the way our calendar has been set up.
In his Biur Halakha commentary, the Chofetz Chaim (R’ Israel Meir
Kagan) writes that Tisha b’Av comes before Va’etchanan so that Devarim
will precede Tisha b’Av, so that the messages of rebuke of Moshe and
of Isaiah in the haftarah of Devarim (Chazon) will be read on the
Shabbat before Tisha b’Av.
Why the comment? Is this not obvious? If Tisha b’Av is to be followed
by Va’etchanan, obviously it will be sandwiched on the other end by
Devarim.
Furthermore, why doesn’t the Shulchan Arukh follow the same format
and list Tisha B’Av as a holiday (like Atzeret and Rosh Hashana) that
follows Devarim?
Rabbi Kenneth Hain of Congregation Beth Sholom in Lawrence suggested
in a sermon last year that the point is not so much to point out how
the calendar works out. The message embedded in the way Tisha b’Av is
presented tells us that the Jewish people do not look forward to Tisha
b’Av, the ultimate symbol of destruction and depression. We are always
meant to look at what comes afterwards, to how we can rebuild.
To take the point a step further, we can look at the totality of
Va’etchanan to see from where we can gather tremendous inspiration.
In an ironic twist, perhaps, the Torah reading of Tisha b’Av morning
is taken from Va’etchanan. Sure, it begins on a depressing note,
talking about what will happen if the Jewish people abandon G-d. But
the downsides are pushed away by the tremendous power of the penitent,
those who seek to find G-d even as their “pintele yid” is the only
thing still burning. They are told, “When you seek Him, you will
eventually find Him.” (4:29, five verses into the Tisha b’Av reading)
And Va’etchanan has it all: A model for beseeching G-d; encouragement
for a new leader; important instructions for the devout and committed;
the downsides of turning from G-d and suffering punishments; the
merits of having great parents whom G-d wants to reward — leading Him
to be kind to us out of His love for our forefathers. The parsha also
repeats the Ten Commandments (with a few important alterations) and
contains the cardinal principles mapped out in the Shema. There are
promises of good things for those who do follow G-d’s commandments
(5:30).
On Tisha b’Av we remember millions who died over the millennium, as
well as millions who died in World War II. It is very intense. The
Kinot are heart wrenching, and can make us feel like the totality of
the Jewish experience before, during, and since the exile has been
doom and gloom. Those who have a more intense Tisha b’Av experience
walk away with a bad feeling, and even reading Devarim on the previous
Shabbat can help us get into such a state.
But Tisha b’Av comes before Va’etchanan. It simply cannot under any
circumstance — follow the uplifting message of Va’etchanan. The power
is in our hands. We can love G-d with all our heart and soul. We can
take to heart the message of how to fulfill commandments, and how to
understand the Ten Commandments. Were we to read them before Tisha
b’Av we might become too disheartened and depressed on Tisha b’Av to
remember their important messages.
Pay careful attention to this week’s Torah reading. It is a formula
for tremendous growth potential to those who take its words to heart
and act upon them.