Shabbos Chazon
By: Rabbi Price
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this Shiur Shabbos Chazon
Shabbos Chazon is the Shabbos before Tisha B’Ov. It is called “Chazon” after the Haftorah-reading of the Prophets that we do [after the Parsha of the week] which is in Yeshayahu and starts off, “Chazon Yeshayahu.”
I’m going to try to give over a part of a sicha that I saw about Shabbos Chazon from one of my Rebbeim, Rav Zeidel Epstien, ztl. This is taken from his sefer, “Meimrei Shlomo,” which is a collection of sichot that he heard from his Mashgiach of Shaar HaTorah in
He starts off by quoting the end of one of the Kinos that we say on Tisha B’Ov morning: #17 [my translation comes from the Artscroll Kinos]
“Woe unto all my wicked neighbors!
Those[tragedies] which befell them, they publicize,
but that [evil] which they perpetrated, they do not publicize.
(If [it happened that] that women ate the fruit of their own [womb],
they let it be heard,
but [if it happened that] they murdered a Prophet-Priest in G-D’s Sanctuary,
they did not let that be heard!)”
It is the nature of a person to feel suffering and complain about it, but he does not reflect on the reasons behind the suffering. He sees his troubles but does not take to heart to try to find their source. He suffers his pain but doesn’t seek his sins that brought to it.
In truth, the goal of reading Megilas Eicha, is to arouse us to teshuvah-repentance, to see the depth of [Divine] Judgment and to reflect that we have no one to lean on other than Our father in Heaven.
However, sometimes it can bring counterproductive results.
Megilas Eicha which is permeated from beginning to end with pain and sorrow, in each verse and word, the shocking story of the unnatural awesome churban-destruction is likely to enrage us and to put into our hearts the wrong thoughts.
What will we see foremost in this Megilah if not for our suffering? Which voice will our ears hear if not the voice of
Therefore the Chazal instituted Shabbos Chazon. Before we proceed to read Megilas Eicha, this Megilah of fury we need this preface of what caused this wrath. Before we mourn for what happened to us we have to reflect well on what we did, the cause of the Churban, the unnatural sins that we did caused measure for measure the unnatural punishments. Only then [after the preface of Shabbos Chazon] is it possible that from the reading of the Megilah will come out the proper results that we seek, only then can we hope that after reading and studying the Megilah will come out a cry and a general appeal from all, “äùéáðå àìéê åðùåáä çãù éîéðå ë÷ãí-Bring us back to You, [Hahsem], and we shall return, renew our days as of old.”
Till here is from Rabbi Epstien, ztl
I’m going to add some points that we should all reflect on during these days which might also help us to prepare for Tisha B’Ov
During this period we mourn the destruction of the two Batei HaMikdash, both of which were destroyed on the 9th of Av.
We are supposed to use this period to reflect on why these tragedies occurred so we can review our own deeds and see if we are not preventing the Beis HaMikdah from being rebuilt.
The Chofetz Chaim, ztl., in his sefer “Ahavas Yisroel,” (Chapter 2), brings the Gemoro in
The Gemoro responds that it was caused by “ùðàú çðí” groundless and unwarranted hatred that prevailed at that time. This teaches you that groundless and unwarranted hatred is equal to the three cardinal sins of idolatry, immorality and bloodshed put together.
The Chofetz Chaim points out that if this sin caused the destruction of the Beis HaMikdash, then certainly it will prevent it from being rebuilt. Consequently, if we don’t work on rectifying this, we will Chas V’Shalom pine away in this exile.
He also points out that this sin can lead to many other sins, such as arguments, evil talk, tale bearing, paining with words, embarrassing, slander, and even to murder! In fact, the murder of Hevel came about because of the unwarranted hatred of Kayin.
To what extent is considered ùðàú çðí can be seen, the Chofetz Chaim says, by the commandment of Lo Sitor-not to bear a grudge-Vayikra 19:18. If someone doesn’t lend you an item that you need and then he needs something from you, and you lend it to him. Then, as you give it, you stress that “I’m not like you, that you didn’t lend it to me,” that is bearing a grudge. We see that even though the fellow gave him the desired item, just for mentioning a few words that show the hatred hidden in his heart, this is the extent of ùðàú çðí.
Rashi in Shabbos 32b defines ùðàú çðí as hatred directed towards individuals who have not committed any action for which it would be justifiable to hate them.
As the Gemoro in Pesachim 113b says that in certain situations a person who witnesses somebody willfully engaged in an obviously forbidden act [and you warned him and he doesn’t stop-see Shulchan Oruch Yoreh Deah 272:11] then he is permitted to have ill feelings towards him. Since he desecrated the Torah by transgressing a notorious and well-established transgression one may hate him. [See Chofetz Chaim- Hilchos Loshon Horo Klal 4 and 8:5-6 for a thorough treatment of the issue. For example one must realize that maybe he didn’t realize the severity of what he was doing and the like].
However, in other situations, even where a person just refuses to talk someone for three days because of enmity he is called a ùåðà.
Based on this, the Chofetz Chaim points out that it is very common for two people to have a spat, have complaints against each other and avoid meeting. Though they display no visible signs of full-fledged hatred, the Gemoro calls them “enemies” and they transgress the negative command of not hating your brother in your heart.
Accordingly, ùðàú çðí would exist between two acquaintances where a friendly relationship is lacking.
I recently saw a Torah sheet from Rabbi Asher Balanson that also stresses this point.
“Let us take a good look at ourselves. Are there any people we don’t talk to because we don’t get along with them? Are there people we try to avoid because we don’t really like them and would prefer not to have anything to do with them? Do we have any relatives that we don’t to invite to a simcha because of an ancient (or not so ancient) family feud? Aren’t these also examples of ùðàú çðí? Shouldn’t we try to change the situation in these cases?”
The Chofetz Chaim in Ahavas Yisroel Chapter 1, cites the Gemoro Shabbos 32 that says that for the sin of , ùðàú çðí
Chas V’Shalom there is great strife in his house, his wife miscarries, and his children die when they are small.
Imagine, the Chofetz Chaim says, if someone would try to hit our child how much we would hate him. How foolish we are when we don’t realize that sometimes our very own actions bring damage to our children.
In Chapter 5 of Ahavas Yisroel, he says that if we judge people favorably and realize that we don't know his situation that caused him to do or say what was against us; this would help remove the hatred from our hearts. [I’ve had occasions where the person did not realize that what he said was offensive or insulting].
We must also take in consideration the Mishna in Pirkei Avos Chapter 2:4, that says that we can’t judge a person till we reach his situation. [We may not realize that the person was bitter and angry about something else and unfortunately we are the scapegoat of the venting of his anger. It doesn’t sanction what he did, but maybe we would do the same thing if we were in his shoes, consequently we would understand him better].
In the Sefer “Ohr Yisroel” in the section called “Nesivos Ohr,” which relates the ways of Rav Yisroel Salanter, his student, Rav Itzel Blazer [Peterburger] brings a wise piece of advice from his Rebbi on how to deal with the grudges and ill will that we may have on people. He said that Rav Salanter used this method himself. The idea is to immediately forgive the person who sinned against you by word or action.
He cites the Gemoro Baba Mezia, [75b, and other places] where concerning certain monetary situations, the Gemoro says that the plaintiff has no monetary claim on the defendant, but àéï ìå òìéå àìà úøòåîåú “ - he can only have complaints on him.”
Rav Salanter asks that why does the Gemoro have to mention the “right” to complain, all they should have said is that there is no monetary claim? The complaints of the plaintiff will automatically be there, without the Gemoro giving him the right to do so.
We see from here that having complaints and bearing a grudge on someone is not always sanctioned. If someone sinned against you even with words he is obligated to appease you and seek your forgiveness. As long as he doesn’t, you have the legal right to complaints against him. If he does apologize, then you should not be cruel and forgive him. Likewise, if one causes indirect damage [gerama] to his friend’s property, his friend has no legal monetary claim against the one who caused it, but he may have complaints against him.
Just like by a monetary claim a decision has to be made whether one has a legal right to a monetary claim, so too, the “right to complain” has to be determined whether one has the legal right to do so. If he doesn’t have the right then it’s a great sin to have complaints against him.
This is why the Gemoro Baba Mezia has to stress that in certain cases, even if one has no legal monetary claim, but at least he has the legal “right to complain.”
Rav Salanter then explains that there is another similarity between these two “rights.”
By a monetary claim, if one decides to be mochel-forgo the claim, then the moment it comes out of his mouth the claim is null and void. He can no longer change his mind. If he would still collect the claim it would be considered stealing.
So too, by the “right to complain” when someone did something against you that justifies your right to complain. If you decide to be mochel and forgo your right then you can no longer change your mind. If you still persist to bear a grudge this is a terrible sin.
Therefore this is the best advice against bearing a grudge. Immediately be mochel and forgo it with a full mouth, then you will be forbidden to bear it anymore. To bear it after you were mochel is tantamount to collecting a monetary claim that you were mochel, which is stealing.
[I also realized that just like when we are mochel a debit it’s not necessarily because the fellow deserves it, but it’s out of the goodness of our heart. So too, when we are mochel our right to complain, it’s not that the guy deserves it but despite that, I want to do it for the sake of peace. Remember, ultimately, we will gain, because Hashem deals with us the way we deal with others. So Hashem will be mochel us even though we don’t deserve it]
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I heard over a tape about machlokes from Rabbi Aharon Dovid Dunner. I will try to share some of the points with you.
He points out that the machlokes that caused the destruction of the Beis Hamikdash was a private and petty one between Bar Kamtza and his enemy. Yet it was strong enough to cause the destruction. Certainly one private making of peace can be the reason to have it rebuilt. The problem is, this is not so easy. We are up against a brick wall, so Rabbi Dunner tries to give us some help on how to do it.
By Korach, the model of machlokes, we find a strange phenomena. Korach accused Moshe of being haughty and yet the Torah testifies that Moshe was very humble, Now, Korach, the Chazal say, was a wise man, so how could he have made such an extreme mistake to think that the humble Moshe was haughty?
The answer is that machlokes switches your brain off to the most illogical conclusions. You can’t talk sense to one who is involved in maclokes. The wise man becomes a fool. Now you can’t give advice to a fool but we can try to advise him before he gets into machlokes.
There is a parsha called áæéåðåú-insults. You didn’t receive the right respect that you should have. How should a person receive an insult? Once you’re insulted than I can’t get you out, but let’s try to guide you beforehand.
Let us work on the concept of Hashgacha Perotis-Divine Supervision, everything that happens to me is coming from Hashem. If someone insults me, he’s apparently an agent from Hashem. All my sustenace, my shidduchim and even my insults are coming from Hashem and He means for my benefit, He’s looking after me. When we get insulted, before we get into arguments let’s realize, if Hashem sent it, then I deserve it. Let me check my deeds to see why? This would spare many machlokes. This may be to high a level for us to reach, so let’s look at it from a different angle.
The great Manchester Tzadik, Rav Yehudah Zev Segal, ztl., was asked by someone to visit a wealthy man in
He looked at them with amazement and astonishment. He exclaimed, “What?! It’s been years that I have been looking to get bizyonos-insults. If you would only know how healthy it is to sometimes be insulted by someone, you would run after it. And you are asking me forgiveness?!
We can’t change the world. People will insult you. However, we can either say, “I deserve it.” or we can say that Rav Segal says that it’s very healthy. To turn the tables and make a machlokes out of it, when it’s really for your benefit to receive those bizyonos, that’s absolutely wrong. It’s not easy to take bizyonos but if you’re prepared then “forewarned is forearmed.”
These methods work before the machlokes starts. Once the machlokes has started I can’t talk logic. I can’t explain to him why this person is right. However there are a few things we can do.
Shlomo HaMelech tells us in Mishlei 27:19 ëîéí äôðéí ìôðéí ëï ìá äàãí ìàãí Just like water is a mirror that reflects the face that you show to the water, the same way, the other person’s attitude and respect towards me will reflect my attitude and respect towards him.
The Ohr HaChaim HaKadosh, in Parshas Vayigash Bereshis 44:18 , explains that Yehuda used this method to get Yoseph to love the them. He knew that Yoseph had a terrible enmity towards them so how can he change that? Yehuda knew what Shlomo Hamelech said and realized that if I work on my feelings of love for him this will definitely change his feelings of hate towards us. We see an amazing point, that it’s not just a reflection, but I can actually change the other person’s feelings of hate towards me into love by working on my feelings of love towards him. This is a great piece of advice.
The Vizhnitzer Rebbe was known for his great love of all Jews. He was asked how he manages with those that hate him. He answered that he loves them so much until they must love him also.
The Vizhnitzer Rebbe was once traveling in a train and he was surrounded by many of his enemies, misnagdim-anti chassidim and atheists. They were about to start up with him, when one of them took out a cigarette to smoke. At that moment, the Rebbe took out a lighter and lit the cigarette for him. The fellow said that he can’t start up with the Rebbe, he’s bought me over. He’s showed me respect and love, I love this man. This is a wise piece of advice. Logic won’t help but warm up with a certain amount of love.
The Kli Yakar writes in Yisro, Shmos 19:2
“á÷ùú äëáã åäùøøä ñáä ìëì øéá åìëì ðâò” –“Lust for honor and power causes all fights…” the foundation of fights is that we only think of ourselves, if we would think about working for the Ribono Shel Olom, there would be no fights. I know it’s not easy, but we have to try to work on it.
There was a Maggid Shiur in Bnei Brak, a Dayan from the Beis Din of of Rav Nisim Karelitz, named Rav Shimon Galev, who was taking a walk in Kfar Saba. A police car ran him over. He broke both his legs and injured his spine. While he was lying helplessly on the floor the policeman jumps out and asks him what he has to do so he should forgive him. The Rabbi told him, “Mr Policeman, nothing at all, just take upon yourself to keep the Shabbos.”
They rushed him to the hospital and two weeks later a couple came to visit him at his bedside. They said they saw the accident and it took them two weeks to locate him. The man said, “Rebbe, I’m an irreligious Jew who hated Yeshiva bochurim . I fought that they should go to the army. I pushed in my area anti religious laws. I saw the accident. I saw your reaction that all you care about in this world is the honor of Hashem. I thought to myself what a wonderful world is this Torahdike world? What a true life? This is what we should be striving for. My life is empty, you’ve got a real type of life. My whole family has switched over. We have become observers of Torah and Mitzvos.”
This is an example of something that could have been the bitterest machlokes and became instead the greatest peace.
Let us reflect on our own deeds and try to improve ourselves. In that merit we should be privileged to the building of the third Beis HaMikdash an the coming of Mashiach.
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