Parashat Devarim and Shabbat Chazon: Words, Vision, and Tears that Shape Redemption

Good morning, dear friends.I’m sending just a short message this week, as it is not so easy under the current circumstances. But may these words be a source of zechus for my dear husband, Shloyman ben Yehudis, and an aliyah for the neshamah of Leah bas Menucha.

This week we begin Sefer Devarim, which always coincides with Shabbat Chazon, the Shabbat before Tisha B’Av. I was reflecting—what connects these two powerful themes: Devarim, which literally means "words," and Chazon, which means "vision," the vision of Yeshayahu HaNavi, given 150 years before the destruction of the Beis HaMikdash?

The Power of Words: "Eleh" and Lashon Hara

Sefer Devarim opens with the word "Eleh", which has a gematria of 36. Chazal teach us this refers to the 36 days in which Moshe Rabbeinu continuously spoke to Am Yisrael—from Rosh Chodesh Shevat until Zayin Adar—offering both rebuke and encouragement as his final speech before leaving this world.

But the letters Alef-Lamed-Heh also hint at Avak Lashon Hara, reminding us of the tremendous caution needed in how we use our words.

Speech and Vision—What’s the Connection?

Why are "words" and "vision" linked during this time of year? Because Moshe Rabbeinu is offering a final perspective on the past 40 years. He recounts well-known events but subtly changes phrases or inserts words to teach us how to properly view what happened.

For example, when recalling the tragedy of the Meraglim, Moshe says “Vatikrevu elai kulchem”—“You all came to me.” He adds the word kulchem, emphasizing that everyone—men, women, and children—rushed in with emotion and no order.

The lesson? When we are overcome with emotion, we must pause and reflect before speaking. How often do we misuse our words—speaking impulsively, reacting in anger, and later regretting it?

Megillat Eicha: The Reversal of the Letters

We see a similar idea in Megillat Eicha, which is written according to the Aleph-Beis. But in Eicha, the letter Peh (mouth) precedes Ayin (eye)—a reversal of the natural order.

Why? Because at the time of the Churban, people spoke before seeing. Words of Lashon Hara spread before verifying the truth. Speech had overtaken vision—and that contributed to the destruction.

Yeshayahu’s Vision—A Timeless Warning

Yeshayahu HaNavi gave his prophecy during a time of great prosperity. The Beis HaMikdash stood in glory, the mizbeach saw fire descend from Heaven, people were wealthy, blessed with children.

Yet Yeshayahu warned: Your behavior is hypocritical. You bring korbanos with pride, but your hearts are distant. You keep Shabbos and Yomim Tovim externally, but without true connection.

And so, Hashem says: When you pray, I will not listen. When you stretch out your hands, I will turn away.

The message is timeless: our external actions must match our internal sincerity.

Tears That Destroy—Tears That Rebuild

How do we correct this today? Tisha B’Av is the day of bechiya shel chinam—a generation that cried for no reason, lacking appreciation for what they had.

During the 40 years in the Midbar, each year on Tisha B’Av the men would dig their graves and lay down to see who would live to the next day—an expression of real tears, but too late.

We must learn to appreciate what we have and cry only for what is truly worth crying for.

Sinat Chinam and the Pain of a Fellow Jew

We are now in Galut Edom, caused by sinat chinam. The word Edom contains dam—blood. Chazal teach: one who shames a fellow Jew is like one who spills blood.

The Gemara tells the story of the carpenter whose worker caused him such humiliation that tears of sorrow fell into the cups he served his former wife and her new husband. Hashem said: “Before such tears, My Beis HaMikdash cannot stand.”

If one Jew causes another to cry—those tears go straight to Shamayim. But when we cry for the right reasons—yearning for geulah, for unity, for the Beis HaMikdash—those tears help rebuild.

21 Days: Sorrow and Joy Alike Bring Us Close

Lastly, an inspiring Midrash:We have two periods of 21 days in our calendar:

• 21 days of sadness (Shiva Asar b’Tammuz to Tisha B’Av)

• 21 days of joy (Rosh Hashanah to Hoshana Rabbah).

The sages of Athens asked Rabbi Yehoshua: How can you have such opposite times—times of brokenness and times of closeness to Hashem?

Rabbi Yehoshua answered with the parable of the two identical goats from Yom Kippur: both joy and sadness, closeness and distance, are part of the same journey—bringing us closer to HaKadosh Baruch Hu.

Conclusion

As we approach Tisha B’Av, may we reflect on how we use our words, how we see others with true vision, and how we direct our tears. Let us strive to correct the causes of our galut and merit to see the rebuilding of the Beis HaMikdash—bimhera b’yameinu, Amen.