Torah

Parshas VaEschanan

In Parshas VaEschanan, we read about the Arei Miklat, the cities of refuge for those who unintentionally kill (D’varim 4:41-49). This parshah usually falls out immediately following Tish’ah B’Av, and, consequently, shortly before Elul. At face value, the Arei Miklat, Tish’ah B’Av, and Elul do not seem to share a thematic connection. The Ir Miklat is a city of refuge – a safe haven – for one who unwittingly murders. Tish’ah B’Av is a day of sadness and destruction, as klal Yisrael mourns the loss of the Beis HaMikdash and the tragedies that have occurred throughout Jewish History. And Elul is the month of t’shuvah (repentance). What links these three topics together? In order to understand their deep underlying connection, let us delve into each of these three topics.

Torah and anger are mutually exclusive.

After returning victorious from their war against Midian with spoils of pots and pans, B’nei Yisrael were educated in the laws of toveling and kashering utensils. Interestingly, these procedures were not taught by Moshe Rabbeinu – the instructor of the rest of the mitzvos – but by his nephew, Elazar HaKohen. Rashi (BaMidbar 31:21) comments that a substitute teacher was needed because Moshe could not articulate these halachos in the aftermath of his recent, heated discussion with the nation.

Small acts can make a huge difference!

Sefer D’varim might feel like “déjà vu all over again” as Moshe reiterates the most crucial Torah values before his death. The first topic that Moshe reviews is the laws of judges, including the importance of remaining unbiased and impartial. Chazal teach that the prohibition of accepting bribes is not limited to financial kickbacks but includes non-monetary benefits, as well (K’subos 105b).

The Torah is not only a guide to living a life of truth within the physical world, it is also the literal blueprint and DNA of this physical world. Our physical world is a projection and emanation of the deep spiritual reality described by the Torah. This is the meaning of the midrash, “Istakel b’Oraisa u’vara alma,” Hashem looked into the Torah and used it to create the world (B’reishis Rabbah 1:1). The physical world is an emanation and expression of Torah, the spiritual root of existence. As such, every single word of Torah is of infinite importance.

Eight-year-old Josh sat in his living room excitedly opening his birthday presents. He had already received some new toys from his grandparents, but his parents told him that their present was extra special. He’d be able to use it to light up whatever he wanted, to make unique shapes on the walls, and to play games in the backyard. As he took his brand-new flashlight out of the box, he excitedly flicked the switch to turn it on. Nothing happened. He flicked the switch off and back on, and again nothing happened. He pointed it around the room, then ran outside to the backyard and pointed it around out there, as well. It must be broken, he thought sadly, as he trudged back into the house and dejectedly ate his birthday cake.

Sometimes we have to cry in order to feel sad.

It has been noted that the laws of national mourning for the Beis HaMikdash are patterned after the personal aveilus that one observes for the loss of a relative, lo aleinu. The restrictions of The Three Weeks are the same that a mourner observes during the 12 months after losing a parent: no haircuts, music, or weddings. Beginning with The Nine Days, we take on the national version of shloshim: no laundry, cutting nails, or bathing. Lastly, the mourning of Tish’ah B’Av itself has the status of shiv’ah: no leather shoes, Torah study, or sitting on chairs.