The final Book of the Torah, Devarim, enjoys a unique position amongst all of the five Books, not only for being the finale, but also due to its dual character. On the one hand, Devarim is the natural continuum of the travels of our people from Egypt to the Promised Land. However, the distinct style and message of this final Book, vis-�-vis the first four Books, lends credibility to the assertion that a major transition has indeed transpired in the future destiny of our people.

Moshe, in his parting five-week speech (Rosh Chodesh Shevat - 7th Adar) to the new generation, summarily reviews the ups and downs of the past forty years.

Interestingly enough, the very reason cited in D'varim 1:37 for Moshe being refused entry into Eretz Yisrael is the tragic Meraglim episode (and not as reported in Bamidbar 20:12). Many commentators have reflected upon the refusal of that Exodus generation - privy to multitudes of supernatural miracles - to assume upon itself the very responsibilities of natural mundane existence in the Land of Israel. The desert existence appeared to provide for spiritual bliss. Livelihood, clothing, and shelter were all Divinely attended to (not without, one may add, a fair share of complaints!). The daily agenda revolved around Torah study and spiritual pursuits only, thus lending a feeling of Messianic times in formation. The Meraglim episode crystallized the fear that the very entry into the Promised Land would, in effect, be a retreat from the spiritual heights attained in the desert. The colossal error of that desert generation lay in the outright rejection of a basic Judaic truth that ultimate spiritual attainment demands the hallowing and sanctification of the very material world, and certainly not by rejecting it.

Entry into Eretz Yisrael, bringing along all the challenges of self-rule (including matters of State, military, agriculture, commerce, construction, and social development) would constitute the climactic conclusion to the drama of the Exodus, never to be confused with a spiritual withdrawal of sorts.

The failure of the people was interpreted by Moshe as a personal failure as a leader. Hence, Moshe goes down with that desert generation having surrendered both mantle and mandate of leadership. And, it all fell apart on that ill-fated day of tragedies, Tisha B'Av.

Our great Rebbe, HaRav J.B. Soloveitchik zt�l, once explained that in constrast to private mourning, where the Halacha prohibits a mourner in Sheloshim to marry, the Halacha does, nevertheless, allow for the Kiddushin act to take place on Tisha B'Av ! The Rav went on to clarify that experiencing a private loss leads to despair and total loss. Thereby one cannot possibly concentrate on the idea of raising a future generation. However, in case of Knesset Yisrael, the loss of Bet HaMikdash is merely temporal. Therefore, even on that very day of Tisha B'Av, one can entertain the possibility of a brighter future.

And so, Moshe, standing at the threshold of Eretz Yisrael, optimistically challenges the younger generation with the vision of Devarim - a vision guaranteeing our future destiny. This vision is amplified by the Haftarah of Hazon - the vision of Isaiah indicating the restoration of the judiciary. Our Sages have taught (Megillah 17b), based on the sequential order of the daily Amidah, that the fulfillment of this particular prophecy is predicated upon the realization of agricultural rehabilitation of the land coupled with a full expression of the ingathering of the exiles (including American Jews!).

Shabbat Chazon should not only prepare ourselves for properly experiencing the Churban, but most importantly it ought to guide us to the great Chazon - the vision of D'varim - in educating and directing the next generation to fully assume both the mantle and mandate of reclaiming the land, in order to provide for a suitable "lower Yerushalayim" housing the "upper Yerushalayim" as we usher in the era of Geulah Shleimah!