1. The Complaint of the Jewish People and Rashi’s Commentary
The portion of Shilishi in Parshas Devarim presents a striking verse where the Jewish people complain, claiming that Hashem—God hates them. They argue that it is because of this hatred that He took them out of Egypt only to deliver them into the hands of the Amorite to be destroyed. Rashi comments on this accusation, clarifying that it is not true. In fact, Rashi emphasizes that God loves the Jewish people. He points out the irony: while the people claim God hates them, the reality is that He loves them, and it is actually they who harbor negative feelings toward Him.2. Hashem’s Unconditional Love for the Jewish People
Rashi’s commentary underscores a profound idea: Hashem's love for a Jew is unwavering and unconditional. Whether a Jew follows the Torah, performs mitzvos—commandments, and listens to Hashem’s commands, or even if he stumbles and goes astray, God’s love never ceases. Of course, one must strive to improve and return to proper ways, but Hashem’s bond with each Jew remains intact under all circumstances.3. The Parable of Reciprocal Feelings and Its Application
Rashi brings a well-known saying or parable (moshel HaGedonim): what is in your heart about your friend is what you imagine is in his heart for you. Simply put, if you love your friend, you assume your friend loves you; if you hate him, you think he hates you too. This concept is similar to the verse comparing one’s reflection in water—if you smile at your reflection, it smiles back; if you frown, it frowns back. So too with human relationships: love begets love and hate begets hate.4. The Deeper Reading: Projecting One’s Feelings onto Hashem
In this context, however, the parable takes on a deeper meaning. Some commentators suggest that because the Jews hated Hashem (on some level), they projected their own feelings onto Him and assumed He hated them in return. The Rebbe explains that Rashi isn’t just describing their mistaken perception but revealing a psychological truth: what one feels internally often colors how one perceives others’ feelings toward oneself.5. Two Types of Complaints: Public Versus Private
The Rebbe further distinguishes between two forms of opposition among the people during this episode. There was an open rebellion against Moshe Rabbeinu—publicly declaring they could not conquer the land because its inhabitants were too strong for them. This was countered by Yehoshua and Kalev who insisted otherwise. But there was also a more private form of dissent: whispered complaints within their tents. When speaking publicly, people are less likely to utter outright falsehoods since others can easily refute them; privately, however, individuals may say whatever they wish without fear of contradiction.6. Misplaced Accusations and True Feelings Revealed
The Rebbe notes that in these private conversations, the people claimed they loved Hashem but believed He hated them—a claim with no real basis but one born from their own insecurities or projections. Rashi clarifies that in truth it was just the opposite: while they professed love for Hashem and accused Him of hatred, it was actually their own hearts harboring negativity toward Him even as Hashem continued to love them unconditionally.7. The Covenant with Avraham Avinu and Its Enduring Power
This dynamic traces back to Avraham Avinu when Hashem made an everlasting covenant with him and his descendants. A covenant (bris) signifies an unbreakable bond beyond logic or circumstance—even when there might be reasons for separation or dissatisfaction, Hashem remains bound to His people forever.8. Lessons for the Nine Days: Hope Amidst Mourning
This message carries special significance during the Nine Days leading up to Tisha B’Av. As emphasized by the Rebbe, these days are not meant for helplessness or despair but should inspire us to transform our mourning into motivation—to strengthen our emunah—faith and bitachon—trust in Hashem by increasing our learning and awareness. We channel our sense of loss into hope for redemption: may this Tisha B’Av become a day of celebration in the rebuilt Beis Hamikdash—Holy Temple together with Mashiach Tzidkeinu.