Parshas Devarim – Tisha B’Av

This week we begin Sefer Devarim—also known as Mishna Torah—which, for the most part, consists of the final teachings that Moshe Rabbeinu gave over to Klal Yisroel before his passing. A large portion of the Sefer, including this week’s Parsha, tells of the Tochacha and Mussar that Moshe gave to Bnei Yisroel regarding the various trials and travails of their stay in the Midbar. These sections can sometimes be difficult to learn, as they contain stinging rebuke that rings true until today.

Parshas Devarim is also notable for its place in the Jewish calendar. Regardelss of whether a year has two Adars—and irrespective of the other factors that go into determining the setup of a specific year’s calendar—this Parsha is read on the Shabbos before Tisha B’Av. This tells us that there must be connection between the Parsha and Tisha B’Av for, as we know, nothing so important can be due to coincidence. In fact, as this year we are reading Parshas Devarim on the actual day of Tisha B’Av, as well as the day before we observe the fast, the two seem inextricably tied together, and a study of their connection seems appropriate.

At first glace there seems to be a very clear connection between our Parsha and Tisha B’Av. Toward the beginning of the Parsha, Moshe Rabbeinu speaks of his inability to handle the various needs of Bnei Yisroel, specifically in the realm of Dinei Torah, and uses a term that is quite familiar: “Eicha Essa Levadi Torchachem U’Masachem V’Rivchem: How can I alone handle your wieght, your burden and your strife?” The word Eicha is of course one closely related to Tisha B’av, as the Meggilah we lein on that day begins with that very word. In fact, many have the Minhag to use the mournful tune of Eicha when leining Moshe’s words in this weeks Parsha.

Although it would pehaps seem that Parshas Devarim and Tisha B’av are merely connected by the shared use of this word, I think that there is more than meets the eye.

If we think about it, the fact that we read this word in the tune of Eicha is a bit misleading. When Moshe exclaimed “Eicha Essa Levadi” he was not referring to the Chet HaEgel, the Meraglim, Adas Korach or any of the other Nisyonos of the Midbar. He was speaking of his inability to keep up with the explosive growth of Bnei Yisroel: Hashem had allowed Bnei Yisroel to grow exponentially, “K’Kochvei Hashamayim LaRov” and Moshe could no longer answer all their Shailos, and resolve all their interpersonal disputes, on his own. In this case it would seem that the word Eicha is not being used in a negative sense.

Perhaps Moshe used this stronger language because he wished to emphasize the need for additional Shoftim, as he requests in the very next Passuk, but it does not seem appropriate to read this word in such a mournful tune.

In fact, Chazal speak about the common use of this word but their explanation serves only to enhance our question.

The Medrash in Eicha Rabah tells us that there were three Neviim who used the word Eicha: Moshe Rebeinu in this case, Yeshaya who said “Eicha Haysa L’Zonah, and Yermiyahu in Megilas Eicha. The Medrash goes on to explain that these three Neviim each saw Bnei Yisroel in a different state, and each used the word Eicha. Moshe saw Bnei Yisroel “Bchvodam V’Shalvusam: In their honor and tranquility”, Yeshaya saw them in their degradation—as they were acting contrary to Ratzon Hashem, and Yirmiyahu saw them in their destruction.

It seems from this Medrash as well that the Eicha of Moshe Rabbeinu is quite different than their Eicha of Yirmiyahu, or even Yeshayahu. The later two Neviim were speaking of Bnei Yisroel in times that their actions and status were worthy of a mournful tone, but Moshe was speaking of Bnei Yisroel that he saw “B’Chovdam V’Shalvusam”, certainly a less sorrowful circumstance.

How then are we to understand the connection between the Eicha of Moshe Rabbeinu and that of Tish B’Av and the Minhag of Leining this Passuk in the tune of Megilas Eicha?

Perhaps if we have better understanding of the word Eicha, we can gain further insight.

Chazal, in Beraishis Rabbah, draw a parallel between the word Eicha and the word Ayeka, which is the word that was used when Hashem spoke to Adam HaRishon following the Chet of the Etz HaDas. The Medrash there says that just as when Adam committed the Aveirah of the Etz Hadaas he was punished and Hahsem bemoaned his fate using the word Ayeka, so to when Bnei Yisroel eventually strayed from Hashem and were punished for their actions, Hashem lamented them with the word Eicha. It would seem from this Medrash that that the words Ayeka and Eicha are connected beyond the fact that they have the same letters: they appear to have a similar connotation—one of mourning and regret. Their meanings, however, are divergent: Ayeka means “where” and Eicha means “how”. This being the case, how can it be that they have the same implication?

The Sefer Ksav V’Kablah, which focuses on Dikduk and the usage of words in Tanach, explains that the word Ayeka is different than the word Eifo, though they both have the same meaning: where. Eifo is used when trying to ascertain a location, while Ayekah, from the root Ayeh, however is used when something is not where it is supposed to be. For example, when Yosef is looking for his brothers he asks “Eifo Hem Ro’im: where are they grazing?” In relation to Sarah’s whereabouts, however, the Malachim say: “Ayeh Sarah Ishtecha: where is Sarah?” In the case of Yosef, he was unsure where his brother might be, so he used the word “Eifo.” With regard to Sarah, the Malachim were aksing Avraham why she was not at his side, “Ayeh Sarah Istecha.”

We see that the word Ayeka refers to something that is not in the place it is expected to be found. This can of course refer to a physical location, as in the case of Sarah Imenu, but it can also refer to a person’s spiritual location as well.

When Hashem called out “Ayekah”, Adam was still in Gan Eden—his physical whereabouts had not changed—but his spiritual standing indeed had. The Medrash there says that Hashem said to Adam: “Eich Havis Esmol Ldaati, V’Achshav L’Daato Shel Nachash: What happened? Yesterday you acted according to my will, but today you act according to the will of the snake.” Adam no longer stood on the level he once had, prompting the question “Ayekah.”

With this understanding the of the term Ayeka we can begin to gain an understanding of the word Eicha, which is so closely related The Medrash HaGadol brings a Machlokes as to the nature of the word “Eicha”. R’ Yehudah says that this word as one relating to Tochacha, while R’ NEchemiah holds that it is a Lashon of Kinah, as in “Eicha Yashvah Badad.”

Perhaps, in the spirit of Elu V’elu Divrei Elokim Chaim, we can understand that both are true. Yes, Eicha is a word that connotes mourning, but when this words is used there is always an implication of Tochacha as well, for the word implies that there has been a noticeable change.

“Eicha Yahsva Badad, HaI Rabasi Am: “How can the city that was once so populous be so desolate?” The Navi begins the Meggilah bemoaning the fact that Yerushalayim is not what it once was, that the city is no longer the place of greatness it had been. There is implicit Tochacha here: we have lost what we had, we have caused the Galus HaShechina that left Yerushalyim desolate.

When Moshe Rabbeinu, in this week’s Parsha, said “Eicha Esa Levadi” he was reacting to the increase in population, but perhaps also the increase in discord. The word “Torchachem”, Rashi explains, refers to the fact that Bnei Yisroel had become overall more litigious, bringing eachother to Din Torah.

While this may not seem like a status that was worthy of the Kinnah aspect of the word Eicha, this can be better understood if we consider the words of the Medrash: “Moshe Ra’ah Es Yisroel Bchvodam V’Shalvusam” Moshe Rabbeinu knew what Klal Yisroel was capable of, he had seen them at their very best, he had witnessed the “K’Ish Echad B’Lev Echad” of Mattan Torah. This increase in discord among members of Klal Yisrael may seem minor in the abstract, but was in fact of a fall from grace when measured against our ultimate potential as the Am Hanivchar. For this reason Moshe employed the term Eicha.

With this in mind, I think there is a message for us to take as we go into Tisha B’Ab this year, one that can help us frame the day in our minds, but also provide us with some much needed Chizuk.

If we were to select one word which encapsulates the day of Tisha B’Av, “Eichah” would be well suited. The Meggilah we lein, as well as many of the Kinnos we say, begin with the word “Eicha.” Indeed Tisah B’Av is a day on which we ask ourselves “Eicha, How?”

We sit on the floor and mourn the loss of the Bais HaMikdash, ad we ask “Eicha?” We shed tears over the Galus of the Shechina, asking “Eicha?” This day also serves as one of national mourning as we recall the travesties of our nation’s history, each of which has extended this day as a Bechia Shel Doros and ask “Eicha?”

But we must remember that the word Eicha tells us that this is not us. We are a Mamleches Kohanim V’Goy Kadosh capable of true greatness. Just as Yerushalayim was once the Ir Rabasi Am, so can it return to that status, shining once again. Implicit in the way we ask “how” is a reminder that we are the Am Hanivchar and our current position need not be our ultimate fate.

The Passuk in Eicha says “Chet Chatah Yerushalayim, Al Ken L’Nidah Hoyasa.” The Bnei Yisaschar points out that the word “Chet” which means an Aveira that is done B’Shogeg seems out of place. After all, the Navi warned us many times to cease our evil actions and return to the Derech Hashem—an element of Shogeg certainly seems to be missing. How then can our transgressions be referred to as Chet?

He explains that because we are the Am Hanivchar and come from a place of Kedusha—as opposed to the Umos HaOlam—our default position is one of Kedusha and any Aveirah, even one that seems blatantly intentional, has a strong element of Shogeg. When we stray from the Derech Hashem it is just “not us”, we are not acting according to our natural inclenations. It is therefore befitting for thre Navi to refer to the acts that brought upon the Churban as “Chet Chatah”, regardless of any aparent element of Mazid.

The Bnei Yisaschar explains that this is the reason that Yerushalayim is referred to as a Nidah in the continuation of the Passuk. A Niddah is Assur to her husband as any other of the Arayos, with two important distinctions, which are unique to a Niddah: her status is temporary, and there is no Issur Yichud. We may be far from Hashem and his Bais HaMikdash, but we have the status of Nidah: our status is temporary and Hashem remains with us regardless of our location.

Indeed, on Tish B’Av as we mourn all the destruction and ask “Eicha” we are reminded that the actions that have brought these Tzaros upon us are well beneath our potential for greatness. We ask “How”, keeping in mind that we are worthy of so much more. And we cry recalling that as we are in Galus the Shechina remains with us, and we are joined in our yearning to return to the Ir Rabbasi Am by Avinu Shebashamayim himself.

This year as we sit on the floor on Tisha B’Av and read the Megillah and recite the Kinnos, let us all take the lesson of Eicha to heart. If we ask ourselves “How?” and remind ourselves that we are capable of greatness, maybe we will be spurred to improve our ways. Maybe this year we will be able to place our Sifrei Kinnos in Genizas Sheimos as we return to Yerushalyim and Klal Yisroel once agains finds ourselves “B’chvodam V’Shalvusam.