1. The Transition from Mourning to Comfort
This week’s Torah and Tea focuses on Parshat V’eschanan—the portion we’ll be reading this Shabbos. It’s also known as Shabbos Nachamu, named for the Haftorah that begins with the words Nachamu, Nachamu, Ami—“Comfort, comfort My people.” This timing is striking: we are standing just before Tisha B’Av, which begins tomorrow night. On Tisha B’Av, we mourn the destruction of the Beis HaMikdash—the Holy Temple—with fasting, reciting Kinos (lamentations), and reading Eicha. It’s a day of sadness in our history. Yet, even as we sit in mourning, we know that Shabbos Nachamu is coming right after. In fact, some traditions extend the mourning through midday of the 10th of Av, since the burning of the Beis HaMikdash continued into that day. Still, our consciousness is already shifting toward hope and comfort. We pray that Mashiach will come and spare us from having to observe these days at all. The message is clear: even within difficulty, there must be space for inspiration and courage. Things will work out for the better.
As we prepare for Tisha B’Av, our minds are already on Parshas V’eschanan and Shabbos Nachamu. Tuesday is Yom Shlishi—the third day of the week—leading up to Shabbos Kodesh and its message of comfort. This duality teaches us not to see contradiction between mourning and hope; rather, we must always seek out inspiration even in times of challenge.
2. A Story of Genuine Mourning: The Alter Rebbe’s Chassid
There’s a story about a great rabbi who visited the Alter Rebbe on Tisha B’Av. That night, everyone gathered to recite Eicha and mourn together. Among them was Reb Shmuel, a lively chassid known for his genuine nature. While others were visibly crying and lamenting, Reb Shmuel began tossing sticky treats called “Baralach” at people, seemingly making light of the situation.
The visiting rabbi was upset by this behavior and remarked that it was because of young people like Reb Shmuel—with their lack of seriousness—that we lost the Beis HaMikdash in the first place. This comment bothered the Alter Rebbe deeply because he knew Reb Shmuel’s sincerity ran deep.
The next day, while walking in the forest with his guest, they saw someone sitting under a tree crying intensely over the destruction of the Beis HaMikdash while reciting Eicha. The guest realized this was true mourning and commented that it would be because of such young people that the Beis HaMikdash would be rebuilt. The Alter Rebbe revealed that this man was none other than Reb Shmuel himself—showing that his actions were not about external display but about genuine feeling.
The lesson is that each situation demands its own response: even when mourning deeply for what has been lost, we must find within ourselves trust and confidence that things will improve. We move from Tisha B’Av to Shabbos Nachamu with hope for comfort and redemption.
3. Turning Mourning into Action: The Hasidic Approach
The Rebbe often emphasized doing rather than merely bemoaning loss. Crying over the Beis HaMikdash alone does not accomplish anything unless it inspires us to action and hope for rebuilding. The Hasidic approach is to transform negativity into positivity—to channel pain into growth.
The Rebbe points out an important insight: the word Geula—redemption—and Gola—exile—differ by only one letter: an aleph. When you add aleph (representing faith in Hashem) to exile (Gola), you get redemption (Geula). By serving Hashem with devotion and trust even during hardship, we can transform exile into redemption.
A Talmudic story illustrates this idea: An Arab overheard a cow cry out twice—once signifying destruction of the Beis HaMikdash, then immediately after signifying that Mashiach had been born. This teaches us that every cry should be filled with energy and vitality to bring about redemption.
The Rambam adds that these days will ultimately become days of joy and celebration when they are transformed through our efforts.
4. Reward for Mitzvos: In This World or Next?
This week’s parsha discusses reward for mitzvos in this world versus the next world (Olam Haba). People often ask why bad things happen to good people or good things happen to bad people. The Torah addresses this by stating that Hashem does not delay rewarding even those who are wicked for any good deeds they have done—rather, He pays them immediately in this world so they do not receive reward in Olam Haba.
The last verse in Parshas V’eschanan says: “V’shomarto es ha-mitzvah ve-es ha-chukim ve-es ha-mishpatim... hayom la’asosom”—“You shall keep these commandments... today [in this world] you shall do them.” Rashi comments: “Hayom la’asosom ulem mochor l’kabel secharam”—“Today you do them [in this world], tomorrow [in Olam Haba] you receive their reward.”
This seems to suggest there is no reward in this world at all for mitzvos. However, there are two mitzvos where Torah explicitly promises long life as a reward: honoring parents (Kibbud Av Va’eim) and sending away the mother bird (Shiluach Hakein). The Talmud relates a case where someone performed both mitzvos but died soon after—a seeming contradiction to Torah’s promise.
5. Reconciling Reward in This World with Reality
The Talmud offers two explanations: one opinion says “long life” refers only to Olam Haba (the next world), not literally this world. But Rashi generally maintains that these promises refer literally to life in this world unless otherwise indicated.
The Rebbe explains there can be factors which divert or delay reward due to other considerations (such as sins or other calculations). Just as a parent may delay a promised reward due to misbehavior without nullifying it entirely, so too Hashem may delay or redirect reward based on circumstances unknown to us.
The key distinction Rashi makes is between “receiving reward” (which may depend on circumstances) versus “taking reward,” which connotes an absolute guarantee without obstacles or diversions—a level reserved for Olam Haba.
This means that while mitzvah observance generally brings blessing in this world, sometimes those blessings are diverted or delayed due to reasons known only to Hashem.
6. Trusting Hashem’s Calculations and Hidden Goodness
This concept can be difficult emotionally—especially when it seems like justice isn’t being served fairly before our eyes. Sometimes it appears others receive more than they deserve or vice versa—much like children questioning fairness among siblings or classmates when rewards are distributed differently.
The truth is Hashem has information beyond our understanding—just as teachers or parents sometimes have reasons they cannot share with children regarding their decisions.
The main point is that there is indeed reward for good deeds—sometimes visible immediately but sometimes hidden or delayed due to higher calculations beyond our grasp.
The Rebbe would often bless people with “betoiv hanira v’hanigla”—“a goodness that is seen and revealed.” There can be hidden good which isn’t apparent now but will ultimately be revealed as something greater than straightforward kindness—a sweetness emerging from bitterness after transformation.
7. Remembering Torah Learning: Obligation Not To Forget
The parsha also discusses our obligation not to forget what we learn in Torah study.
The verse warns lest Torah teachings be removed from your heart—we are meant to retain what we learn as much as possible.
The Talmud tells of Rabbi Zeira who moved from Babylonia (Bavel) to Israel (Eretz Yisrael). He prayed specifically to forget his Babylonian Talmud learning so he could fully absorb Jerusalem Talmud learning instead.
This raises an interesting question since forgetting Torah is generally prohibited.
The Rebbe explains at length that forgetting Torah only becomes problematic if it stems from lack of care or interest—if one neglects review out of indifference.
If forgetting happens against one’s will due to effort overload or higher spiritual goals—as with Rabbi Zeira—it isn’t considered neglectful forgetting.
For most people though, regular review remains essential since forgetting comes naturally unless countered by effort.
Writing down what you learn helps retention—a practice encouraged by Pirkei Avot (“K’nei lecha chaver”—“Acquire yourself a friend”), which can also mean making your pen your friend if you lack a study partner (chavrusa). For some today, even a recorder serves as such a friend!
8. Final Reflections on Retaining Torah Knowledge
The ability not just to learn but also remember Torah knowledge is rare—even among great scholars.
The Rebbe himself was renowned for never forgetting anything he learned—a unique gift granted by Hashem.
For most people though, reviewing frequently and writing down insights are practical strategies for retaining learning.
Ultimately, true fulfillment comes from understanding deeply what you learn—and using every tool available (friends, pens, recorders) so your Torah knowledge remains alive within you.
This approach ensures not only personal growth but also continuity of tradition through every generation.