The Shabbat of Vision

Rabbi Eliezer Shenvald – The Parasha in our everyday life - Devarim - Shabbat Chazon - 5781

'Shabbat Chazon' is the last Shabbat preceding Tisha B'Av. It is the last of the three Sabbatot, the "three of Affliction" תלתא דפורענותא (tlata de-pur`anuta) and is named after its Haftarah:

חֲזוֹן֙ יְשַֽׁעְיָ֣הוּ בֶן־אָמ֔וֹץ אֲשֶׁ֣ר חָזָ֔ה עַל־יְהוּדָ֖ה וִירוּשָׁלִָ֑ם ...

"The prophecies of Isaiah son of Amoz, who prophesied concerning Judah and Jerusalem…"

In this chapter that opens the book of Isaiah there is a rebuke and harsh criticism of what was not done properly, in the spiritual and religious realm and in the moral and social realm, the moral corruption of the system of government and law, and the desecration of the Sanctuary and the sacrifices. This chapter also contains a prophecy of afflictions and destruction for Judah and Jerusalem. Many Ashkenazi communities used to read it with the Book of Lamentations' melody (it also mentions the word "Lamentations" - pasuk 21).

The prophecy of the calamity in Shabbat Chazon precedes its realization in the destruction we note on the 9th of Av.

However, some call the three Shabbatot before Tisha B’Av “three of Goodness" 'תלתא דטיבותא' (tlata de-tiv`uta)'. You can see in the 'reproof prophecy' of the prophet Isaiah, also the 'vision' prophecy of what was supposed to be! Of repairing a spiritual world, and a moral-social 'vision' of an 'exemplary society' and a reformed legal system, which has compassion and concern for the needy. A ‘vision’ in the national realm of security and prosperity, and proper leadership. The prophecy seals with a promise:

וְאָשִׁ֤יבָה שֹׁפְטַ֙יִךְ֙ כְּבָרִ֣אשֹׁנָ֔ה וְיֹעֲצַ֖יִךְ כְּבַתְּחִלָּ֑ה אַֽחֲרֵי־כֵ֗ן יִקָּ֤רֵא לָךְ֙ עִ֣יר הַצֶּ֔דֶק קִרְיָ֖ה נֶאֱמָנָֽה׃ צִיּ֖וֹן בְּמִשְׁפָּ֣ט תִּפָּדֶ֑ה וְשָׁבֶ֖יהָ בִּצְדָקָֽה׃

“I will restore your magistrates as of old, And your counselors as of yore. After that you shall be called City of Righteousness, Faithful City. Zion shall be saved in the judgment; Her repentant ones, in the retribution.” (Isaiah 1:26-27)

“Your magistrates, will only deal between a man and his fellow man, and the counselors, between a person and G-d”. (Malbim ibid)

What is the meaning of the introduction of the future 'vision' of calamity and destruction?

This Shabbat we also begin to read Sefer Devarim. It is not for nothing that the reading of Sefer Devarim is so close to Tisha B’Av. Sefer Devarim, which was addressed to all Israel on the other side of the Jordan, at the gates of the land before going in, opens with admonishment words and criticism of the people of Israel’s conduct during the desert crises:

אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כָּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן …

“These are the words that Moses addressed to all Israel on the other side of the Jordan…” (Devarim 1:1)

לְפִי שֶׁהֵן דִּבְרֵי תוֹכָחוֹת וּמָנָה כָאן כָּל הַמְּקוֹמוֹת שֶׁהִכְעִיסוּ לִפְנֵי הַמָּקוֹם בָּהֶן…

“Because these are words of reproof and he is enumerating here all the places where they provoked G-d to anger…” (Rashi and Unkelus ibid).

However, later on, Moshe Rabbeinu outlines the future 'vision' and the way they should conduct themselves in the future in all areas of life in Eretz Israel, spiritually, in keeping the Torah and Mitzvot, and in the centrality of the Temple in the הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר ‘site that Hashem will choose" (Devarim 12:5), The moral and social field, and in the observance of the commandment to care for the poor and needy לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה "the stranger, the fatherless, and the widow". (24:20) Appointing the national area שֹׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּֽתֶּן־לְךָ֙ “You shall appoint magistrates and officials” (16:18) and the appointment of a government שׂ֣וֹם תָּשִׂ֤ים עָלֶ֙יךָ֙ מֶ֔לֶךְ “you shall be free to set a king over yourself” (17:15).  In the security field, לָבֹא֙ לָרֶ֣שֶׁת גּוֹיִ֔ם גְּדֹלִ֥ים וַעֲצֻמִ֖ים מִמֶּ֑ךָּ … “go in and dispossess nations greater and more populous than you” (9:1), and in welfare and economic prosperity:

וְהָיָ֣ה עֵ֣קֶב תִּשְׁמְע֗וּן אֵ֤ת הַמִּשְׁפָּטִים֙ הָאֵ֔לֶּה... וַאֲהֵ֣בְךָ֔ וּבֵרַכְךָ֖ וְהִרְבֶּ֑ךָ וּבֵרַ֣ךְ פְּרִֽי־בִטְנְךָ֣ וּפְרִֽי־אַ֠דְמָתֶךָ... וְאָכַלְתָּ֣ אֶת־כָּל־הָֽעַמִּ֗ים

“And if you do obey these rules and observe them carefully… He will favor you and bless you and multiply you; He will bless the issue of your womb and the produce of your soil…  You shall destroy all the peoples” (7:12-15)

Tisha B’Av is the most difficult national day of mourning in the Jewish calendar, throughout all generations. In Halacha it is defined as the highest mourning (as he who lost someone of first-degree kinship):

אָמַר רַב יְהוּדָה אָמַר רַב כָּךְ הָיָה מִנְהָגוֹ שֶׁל רַבִּי יְהוּדָה בְּרַבִּי אִילְעַאי עֶרֶב תִּשְׁעָה בְּאָב מְבִיאִין לוֹ פַּת חֲרֵבָה בְּמֶלַח וְיוֹשֵׁבֵּ בין תַּנּוּר לְכִירַיִים וְאוֹכֵל וְשׁוֹתֶה עָלֶיהָ קִיתוֹן שֶׁל מַיִם וְדוֹמֶה כְּמִי שֶׁמֵּתוֹ מוּטָּל לְפָנָיו

“Rav Yehuda said that Rav said: This was the custom of Rabbi Yehuda, son of Rabbi Ilai. On the eve of the Ninth of Av, near the evening, they would bring him stale bread with salt, and he would sit between the oven and the stove, which was considered the least respectable place in the house. And he would eat his bread, and drink a jug [kiton] of water with it, and in doing so he would resemble one whose deceased relative is laid out unburied before him”. (Ta’anit 30b)

However, paradoxically on the 9th of Av, there are also customs of 'holiday': Tachanun* is not recited and neither is ‘Tziduk Hadin’^*2 (Tor and Shulchan Aruch Siman 549). And from midday on there are also customs of 'redemption': "The practice of many is to tidy the house and wash the floors on Tisha B'Av after noon, a reminder and hint of the redemption approaching soon, and the tradition in Kabbalah is that on Tisha B'Av the Messiah will be born" (S. HaToda’a – perek 33).

And in the afternoon prayer (Mincha) they also say 'Nachem' as a consolation for the destruction (Or Zarua part 1 - Hilchot Seuda Siman 199).

This is an expression of the unique attitude of the people of Israel to the destruction and to exile; that despite it being a catastrophic tragedy, destruction is not final, and it has within growth forces and a structure for the future. The dead have hope as well in ‘Techiyat HaMetim’^*3. And the 'dry bones' will be covered again with flesh, and shall live again. (Ezekiel 17).

This format was a source of hope and optimism that gave the people of Israel the power to survive the horrors of prolonged exile and to rise to a miraculous resurrection in their land.

Special meaning to the 'Shabbat of Vision' before the calamity.

בְּאֵ֣ין חָ֭זוֹן יִפָּ֣רַֽע עָ֑ם…

“For lack of vision a people lose restraint…” (Proverbs 29:18)

*Tachanun: (Confessional / Supplication Prayer) Prayer unit containing confessions of sins and petitions for G-d's grace and mercy.

^*2Tziduk Hadin: is a prayer recited at a Jewish funeral, immediately after the grave has been filled. The prayer affirms that the Divine Judgment is righteous and perfect.

^*3Techiyat HaMetim: Revival or resurrection of the dead; one of the fundamental beliefs of the Jewish Religion, and the last of the Rambam’s list of thirteen such beliefs.