1. Introduction: Parshas Devarim and the Three Weeks
Welcome again to Torah and Tea. Today’s class focuses on Parshas Devarim, which is always read before Tisha B’Av—the fast commemorating the destruction of the Beis Hamikdash—the Holy Temple. As is our custom, we base our discussion on the Rebbe’s sichos from this week, specifically Volume 29, Sichos 1 and 2 on Devarim. We’ll explore the connection between this parsha and the themes of mourning and rebuilding during the Three Weeks and especially as we approach Tisha B’Av.
The sense of loss intensifies as we near Tisha B’Av, but it’s important to remember, as emphasized in the Rebbe’s letters, that our mourning is not meant to depress us or make us hopeless. Rather, learning about the destruction is meant to motivate us to rebuild—to do what we can to bring back the Beis Hamikdash. The Rebbe consistently encouraged studying about the Temple, making a siyum—completing a tractate of Torah—and engaging in actions that hasten redemption.
2. The Principle of Bal Tashchis: Prohibition Against Destruction
The main topic today revolves around a fascinating question raised by the Rebbe: If Hashem commands us not to destroy needlessly (bal tashchis—do not waste or destroy), how could Hashem Himself allow for the destruction of the Beis Hamikdash? The mitzvah of bal tashchis prohibits destroying anything of value without purpose. This applies broadly—one may not break or waste any useful item, and there is an added prohibition against destroying something holy, such as a shul or a school.
The Torah teaches that when Bnei Yisroel entered Eretz Yisroel, they were commanded to destroy places of idol worship but explicitly warned not to do so to Hashem’s holy places. From here we learn two prohibitions: one against general wastefulness and another specifically against destroying sacred objects.
This raises a powerful question: How was Hashem permitted to allow the destruction of His own sanctuary? Even if Bnei Yisroel were no longer deserving due to their sins, why destroy rather than simply remove its sanctity or hide it away? After all, some parts of the Temple were buried rather than destroyed.
3. Mizmur L’Asaf: Song in Tragedy and Its Deeper Meaning
The answer begins with an insight from Tehillim. One chapter starts with “Mizmur l’Asaf—a song by Asaf,” describing the nations entering Hashem’s inheritance and burning down the Temple. The Gemara asks: Why call this a song? It seems like a tragedy!
The Talmud explains that Asaf sang because Hashem directed His anger at wood and stone—the structure—rather than at His people. Instead of destroying Bnei Yisroel themselves in His anger, Hashem destroyed only the building. This act was actually an act of mercy and protection for Am Yisroel.
This answers why it was not wanton destruction but does not fully resolve when such destruction is permitted according to halacha.
4. Destruction as Preparation for Building: Halachic Perspective
The Rebbe offers a profound insight by drawing on halachos of Shabbos. On Shabbos, one is only liable for constructive work (melacha) if it produces benefit (tikun). Destructive acts (mekalkel) are generally exempt unless they are part of a constructive process—for example, demolishing in order to rebuild.
If you have an old dilapidated structure blocking your lot and you wish to build something new and beautiful, you must first demolish what stands in your way. That demolition isn’t considered mere destruction; it’s part of building! Similarly, when Hashem allowed for the destruction of the second Beis Hamikdash, it was not senseless ruin but preparation for something greater—the third Beis Hamikdash.
The Medrash uses powerful imagery: Nebuchadnezzar (the “lion”) destroyed the “lion” (the Temple) in the month of Av (Leo), so that ultimately “the Lion” (Hashem) will come in Av and rebuild it eternally. The metaphor teaches that destruction and rebuilding are two stages in one continuous process.
5. The Third Beis Hamikdash: Purpose Within Exile
The first two Temples were man-made and therefore temporary; only the third will be built by Hashem Himself and last forever. The Rebbe explains that Hashem had to clear space for this eternal structure by removing what came before.
This parallels another theme from Jewish history: Before Bnei Yisroel left Mitzrayim, Hashem promised Avraham that his descendants would leave with great wealth—even during exile there is hidden fortune being amassed for redemption.
The current exile is thus not merely suffering or loss but active preparation for redemption. Every mitzvah performed now builds spiritual “wealth” for the third Beis Hamikdash. What appears as destruction is actually groundwork for eternal rebuilding.
6. Predicting Redemption: Keitz and Faith in Mashiach
A related discussion concerns predicting when Mashiach will come (keitz—the end). While some great rabbis have calculated dates for redemption, both Talmud and Rambam caution against this practice because disappointment can lead people to lose faith if those dates pass unfulfilled.
However, when faith wavers or hope dims during long exile, great tzaddikim sometimes reveal their vision that redemption is near—not as false hope but as encouragement based on their deeper perception of reality. They see beneath surface events how much merit has been accumulated through Jewish perseverance in exile.
The Rebbe often declared that Mashiach is imminent—“We want Mashiach now!”—to inspire action and strengthen resolve during difficult times.
7. Shabbos Chazon: Vision Amidst Destruction
This Shabbos is known as Shabbos Chazon (“Vision”), named after Isaiah’s prophecy foreseeing Jerusalem’s destruction but also its ultimate redemption: “Tzion b’mishpat tipadeh v’shaveha b’tzedakah”—“Tzion will be redeemed with justice, her captives with charity.”
The holy tzaddik Rebbe Levi Yitzchak of Berditchev taught that on Shabbos Chazon every Jew receives a vision of the third Beis Hamikdash. He offered a parable: A father makes his son a beautiful suit which gets ruined through carelessness twice over; finally he keeps it safe until his son matures enough to care for it properly. So too with our Temples—Hashem waits until we are ready before giving us an everlasting sanctuary.
This vision inspires us each year before Tisha B’Av: We are shown what awaits us if we just do a little more good—a little more effort brings us closer to receiving our eternal reward.
8. Unity as Protection: Lessons from Exile and Redemption
The Rebbe also emphasizes unity as key both historically and spiritually. The second Temple was destroyed due to baseless hatred (sinas chinam). Even among non-Jews unity provides merit—as seen by comparing generations destroyed by flood versus those spared at Babel due to their togetherness despite wrongdoing.
A Jew who accidentally kills must flee to a city of refuge (ir miklat) where he joins communal life—unity protects him from harm just as unity among Jews protects us from spiritual dangers like the yetzer hara.
Senseless love (ahavas chinam)—caring even for those we don’t know—can transform mourning into celebration. This begins at home—with family, community—and extends outward.
Togetherness gives us strength against adversity—whether anti-Semitism or other challenges facing Klal Yisroel today—and hastens turning these days of mourning into festivals greater than Sukkos or Pesach when Hashem rebuilds His house forever with the coming of Mashiach Tzidkeinu speedily in our days.