This D’var Torah should be a Zechus L’Ilui Nishmas my mother Chaya Rochel Bas Dovid Tzvi (Hareini Kaparas Mishkavah), my sister Kayla Rus Bas Bunim Tuvia A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my paternal grandfather Moshe Ben Yosef A”H, my paternal grandmother Channah Freidel Bas Avraham A”H, my uncle Reuven Nachum Ben Moshe & my great aunt Rivkah Sorah Bas Zev Yehuda HaKohein,
It should also be in Zechus L’Refuah Shileimah for:
-My father Bunim Tuvia Ben Channa Freidel
-My grandmother Shulamis Bas Etta
-Mordechai Shlomo Ben Sarah Tili
-Noam Shmuel Ben Simcha
_R’ Simcha Yitzchak Ben Mirela Yudka
-Chaya Rochel Ettel Bas Shulamis
-It should also be a Z’chus for an Aliyah of the holy Neshamos of HaRav HaGa’on V’Sar HaTorah Shmaryahu Yosef Chaim Ben HaRav Yaakov Yisrael Kanievsky A”H, Dovid Avraham Ben Chiya Kehas—R’ Dovid Winiarz ZT”L, Miriam Liba Bas Aharon—Rebbetzin Weiss A”H, as well as the Neshamos of those whose lives were taken by terrorists (Hashem Yikom Damam), COVID-19, and other tragedies.
-It should also be a Z’chus for success for Tzaha”l as well as the rest of Am Yisrael, in Eretz Yisrael and in the Galus.
Be”H, I will be translating / transcribing / paraphrasing Divrei Torah of my Rebbi, HaGaon R’ Yonason Avner Sacks Shlita. (Any inaccuracies, whether added, misrepresented, or due to omission and/or points lost in translation or context should be attributed to me alone. * = My addition.)
Tish’ah B’Av
“Al Mah Ovdah HaAretz?”
Based on the following Shiurim:
     Shabbos Chazon is a time of Hachanah (preparation) for the Tish’ah B’Av which is unique among Ta’aniyos Tzibur, as included in Tish’ah B’Av is the added element of Aveilus.
The Issur Talmud Torah
     One of the dimensions of Aveilus on Tish’ah B’Av is the Issur of Talmud Torah. The Gemara in Ta’anis (30A) describes how the vast corpus of Toras Hashem is off limits, that one may only learn Devarim HaRa’im (negative topics) on Tish’ah B’Av, and that one may only do so in a superficial, cursory fashion. Rashi stresses that this is due to the element Simcha that is associated with Talmud Torah, as the Gemara there cites the Pasuk in Tehilim (19:9):  ״.פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב״
     Maharsha writes simply that the prohibition stems from the concern of Hesech HaDa’as, mental lapse from the essence of what Tish’ah B’Av. In fact, why is it that one is permitted to learn Devarim HaRa’im on Tish’ah B’av? According to Rashi, it is because that is not Me’oreir (arousing of) Simcha. According to the Shitah of the Maharsha, it is not a Hesech HaDa’as; it describes what Tish’ah B’Av is.
The Element of Aveilus
     But, perhaps what is driving the Issur of Talmud Torah on Tish’ah B’Av, besides for the elements of Simcha or Hesech HaDa’as, is the element of Aveilus. After all, an Aveil as well doesn’t not have free reign to immerse himself in the Toras Hashem. Tish’ah B’Av is a time of Eis Tzarah (dire distress), Hester Panim (hiddenness of Hashem’s Presence), “Sasum Tefilasi” (“my prayer is sealed). What greater element of Aveilus is there than the inability to celebrate through Limud HaTorah?
“Al Mah Ovdah HaAretz?” – The King’s Musician
     Perhaps this can be understood as well in light of what the Gemara tells us was the catalyst for Churban (Nedarim 81A based on Yirmiyah 9:11-12), that the B’nei Yisrael did not properly recite Birchas HaTorah. It wasn’t about the Birchas HaTorah as the Ran explains, but that they did not revere and cherish the opportunity of Eisek BaTorah. The Chassid Yaveitz (in his Pirush to Pirkei Avos) was bothered by the apparent contradiction, as the Gemara in Yoma (9B) catalyst of the Churban Bayis Rishon was the 3 Aveiros Chamuros (Cardinal sins).
The Chassid Yaveitz answers with a Mashal of an individual who was guilty of a capital offense and sentenced to death by the court, whereupon the king arrived and appealed on his behalf as this man as this man was his musician who always appeased him with his beautiful melodies. So, the court granted the temporary stay. However, later in life, when that musician was no longer able to perform his music, the court carried out the sentence.
Indeed, the Aveiros Chamuros were what justified the Churban. However, our engagement in “Birchas HaTorah,” in the beautiful music Torah L’Shmah when Torah was Chashuv to us, was Me’oreir Rachamei Shamayim. When they no longer played that music, their temporary stay was up.
“…Until it is Taken from Us”
     Sometimes unfortunately, in life, we don’t realize how precious something is, how privileged we are to have it, until it is taken away from us. It is true in relationships, and it is true in Eisek BaTorah (engagement in Torah), *the basis of our greatest and most fundamental relationship. How we see the profound vacuum, an inability to engage in Torah, when it is taken away from us! We go through a day without free reign over engagement in the Toras Hashem. That posits Dinei Aveilus. What greater Aveilus is there than not being able to reach out to HaKadosh Baruch Hu through Eisek BaTorah?
The First Thing
     What is the first thing you do when Tish’ah B’Av comes to an end? To sit down to eat–I don’t think that that is the right answer. Imagine going the entire day without the privilege of free reign over your Eisek in Toras Hashem. Therefore, the first thing for one to do is to be Chozer B’Limudo (return to one’s learning). Learn. Learn for a window of time as soon as Tish’ah B’Av is over. And let the Ha’anas HaGuf (bodily pleasure) be satisfied just a little bit later. That priority speaks volumes in terms of how we revere the opportunity, the privilege, the Simcha of Eisek BaTorah in its fullest sense, when we can return to that beautiful music that Hashem is waiting for us to play.
     We should be Zocheh to embrace the opportunity of Toras Hashem and be able to learn it with the restoration of Eretz Yisrael, Yerushalayim, Binyan Bayis Shlishi and the coming of Moshiach Tzidkeinu, Bimheirah Biyomeinu! Have a meaningful Shabbos Chazon!