This week we begin a new book (and the last book)  of the Torah, Devarim. 

‍

On the first of Shevat (thirty-seven days before his passing), Moshe begins his repetition of the Torah to the Jewish People, reviewing the events that occurred and the laws that were given in the course of their forty-year journey from Egypt to the Promised Land. He also  rebukes the people for their failings and iniquities, and enjoins them to keep the Torah and observe its commandments. He encourages them to stay on the proper path even in Israel, the land that G‑d is giving them as an eternal heritage, into which they shall cross after his death.

‍

chabad.org

The Shabbat before the Ninth of Av is called Shabbat Chazon ("Shabbat of Vision") after the opening words of the day's reading from the Haftarah. 

On this Shabbat, say the Chassidic masters, we are granted a vision of the Third Temple; we may not see it with our physical eyes, but our souls see it, and are empowered to break free of our present state of galut (exile and spiritual displacement) and bring about the Redemption and the rebuilding of the Temple

In this week's Parsha, Moshe rebukes the Jews. The way he does so teaches us valuable lessons on how to give constructive criticism so that it will be well received. Here are some tips we learn from Moshe. 

‍

• Focus on building up the other person and respecting their dignity.
• Be mindful of your emotions and your timing. Moses waited until the end of his life. Bide your time and speak when you and the recipient are both ready.
• Clarify that the rebuke is about the situation and not about the person.
• Don’t fall prey to overkill. Like Moses, speak briefly and to the point.
• Start by complimenting or acknowledging something positive that the person has done so that they’ll be more receptive to your suggestion for change.
• End with an encouraging statement, placing your criticism between the two.
• Only speak if you are motivated by genuine concern and care

‍

The Three Batei Mikash correspond to the three Avot; the first to Avaraham, the second  to Yitzchak and the third to Yaakov. Since Yaakov represents truth - which is unchanging and eternal - the third Beit Hamikdash will be everlasting.

Geulah on Earth

‍

On Shabbat Chazon, we receive a vision of the third Beit Hamikdash. 

‍

Rabbi Levi Yitzchak of Berditchev explains this with the parable of a father who had a precious garment sewn for his son. The boy wore it to Synagogue where he played outside with his friends. By the time he came home, the suit had been torn to shreds. The father then made him a second suit, but the child tore this one up as well. Thereafter, the father had yet another suit sewn for his son. This time, however, he did not permit the boy to wear it. He only let him gaze upon it at appointed times, telling him that when he chose to conduct himself properly he would be allowed to wear it.

‍

In this way, the father trained his son to act in a manner that ultimately became second nature. At this point, the father gave him the garment and allowed him to wear it.

‍

Accordingly, we must understand why Rabbi Levi Yitzchak likens the two Holy Temples to two garments, when the nature of a garment is temporary, while the innate quality of the two Holy Temples was that of permanence. Especially so, since the parable could have been drawn using homes instead.

‍

A garment closely follows the proportions of its wearer, while a house is much larger than its inhabitant. The relationship of a garment to its wearer is thus much more precise than that of a house to its inhabitant. Therefore, one can tell much more about a person’s physical attributes by his clothing than by his house, which tells us only whether the owner is rich or poor, etc.

‍

This is why the parable refers to garments rather than houses: The Beis HaMikdash incorporated differing degrees of holiness: the Courtyard, the Holy, the Holy of Holies, etc. This is similar to various garments, each of which conforms to the dimensions of its wearer.

‍

This also holds true with regard to the spiritual service of a child and his training not to tear the garments he is given. In the analogy, this means that not only does a person devote himself to G‑d in a general sense, but also that all the particular aspects of a Jew become so attuned to G‑d’s will that he becomes incapable of ruining the “garment” he is given.

‍

The child then receives the third garment — the third Beis HaMikdash — not merely in a vision on Shabbos Chazon, but in reality and forever.

‍

Sichos in English

‍