1. A Jew should endeavor to connect everything which occurs in his life with the Torah. In this context, we can find a direct connection between the previous day, the eleventh of Av, and the beginning of last week’s Torah portion (Devarim) which mentions “eleven days journey from Choreb.”

This passage deals with the preparations of the Jews to enter Eretz Yisrael. Thus, the eleventh of each month reminds us of this. The connection is particularly apparent this month, for the name of the month contains the word Menachem (“comforter”) which relates to the full and complete Redemption. In that era, the Jews will experience true comfort and enter Eretz Yisrael in the ultimate sense.

Similarly, the name “Choreb” reflects a connection to the Torah for Choreb is another name for Mount Sinai, the mountain on which the Torah was given.1 In Chassidus, it is explained that eleven refers to a level above the limits of nature which are associated with a set of ten. Thus, for a Jew to relate to the Torah, he must travel an “eleven days journey,” i.e., he must go beyond his natural limits. This is, however, possible for a Jew’s essential nature is above all limits, even the limits of Torah. For as explained in Tana D’bei Eliyahu,2 the Jews’ existence precedes that of all other entities, even the Torah itself.

A further connection to the Torah comes from the fact that today is Tuesday and is thus related to our Sages’ statement, “Good to the heavens and good for the created beings.” This redoubled positive influence is associated with the Torah for all matters that are kiflayim (double) are associated with kiflayim l’toshiah, “double salvation.” And herein is the connection with Torah which is called Toshiah.

Similarly, there is a connection to the redemption in this week’s Torah portion which begins with a description of Moshe’s prayers to enter Eretz Yisrael. Indeed, the very name Vaeschanan (ואתחנן) is numerically equivalent to 515, i.e., Moshe recited 515 prayers entreating G‑d to allow him to enter Eretz Yisrael.3

Although Moshe knew that his place would be taken by Yehoshua who would be the individual who would actually lead the Jews into Eretz Yisrael, Moshe continued to pray until G‑d had to issue an explicit command telling him to cease.

Furthermore, it is highly unlikely that, even after this command, that Moshe actually ceased praying to enter Eretz Yisrael. His desire — and indeed, this is the true desire of every Jew — toenter the land had no limitations and therefore he pursued it with self-sacrifice. Even when G‑d told him to cease praying, his self-sacrifice motivated him to continue.4 One can assume that even as he was standing on Mount Nebo and looking at Eretz Yisrael before his death, he was still praying to enter the land.

There is another related issue which reflects the extent of Moshe’s self-sacrifice. Seemingly, the reason he was not allowed into Eretz Yisrael depended on the people at large and not on his own personal self. Nevertheless, rather than leave his flock in the desert and seek his own personal fulfillment, he remained in the desert together with them.5

There is no need to dwell on the subject longer for Mashiach will surely come at the very next moment,6 and there will be one less moment of exile and one more moment of redemption. And then, we will all enter Eretz Yisrael.

This will be accomplished by the services alluded to in the concluding verse of the Shabbos Haftorah “Zion will be redeemed by judgment and those who return to her, by tzedakah.” Through increasing our study of the Torah and performance of its mitzvos, which as a whole can be described as tzedakah, we will hasten the redemption. G‑d will nullify all the factors which have, for certain unexplicable reasons, enabled the exile to exist until now.

And we will see how the present day, the third day of Parshas Vaeschanan, is connected with the Third Beis HaMikdash, which is waiting in the spiritual realms to descend to this world. At that time, the gates of the Beis HaMikdash which “sunk into the ground” during Jerusalem’s fall will arise. And Mashiach will attach the gates to the building which will descend from heaven.7

This is particularly true because of the influence of Shabbos Chazon, when eachJew saw the Beis HaMikdash. Furthermore, the Berditchever Rebbe uses the analogy of a garment to describe the Third Beis HaMikdash. Not only have we seen the garment, we have put it on, as it were. For this can be figuratively associated with the Previous Rebbe’s custom of wearing his tallis on Tishah BeAv morning8 — although he would remove it before participating in communal prayer. And from “wearing the garment,” we will proceed to the actual Beis HaMikdash. May this take place in the immediate future.