1. The Nine Days, Tisha B’Av, and Building the Beis Hamikdash
This week’s Torah and Tea coincides with the Shabbos of the Nine Days, just before Tisha B’Av. During this period, we focus on doing whatever we can to rebuild the Beis Hamikdash—the Holy Temple. Studying about the Beis Hamikdash is considered as if we are actively building it. The Rebbe encourages us to hasten the coming of Mashiach—the Messiah—by learning about both the Temple and Mashiach. Although there are restrictions during the Three Weeks and especially during the Nine Days, the Rebbe also encouraged making a siyum—completing a tractate of Torah—to bring permissible joy into this time.
Our shiur today is based on the Rebbe’s Sichos from volume 24, focusing on Sicha 2 and touching briefly on Sicha 3. We will also discuss themes related to entering Eretz Yisroel and preparing for redemption.
2. Moshe Rabbeinu’s Message: Leaving Sinai for Eretz Yisroel
Moshe Rabbeinu, in his final weeks before passing away, reviews with Bnei Yisroel their journey and history. In Devarim 1:6, he recounts: “Hashem Elokeinu diber eilenu bechorev leymor—God our God spoke to us at Chorev (Sinai), saying: Rav lochem shevez bahar hazeh—You have sat long enough at this mountain.” The Jewish people arrived at Sinai on Rosh Chodesh Sivan and remained there until the 20th of Iyar of the following year—almost a full year.
The phrase “Rav lochem” doesn’t just mean “long enough,” but “more than enough,” or even “too long.” This seems puzzling: how could it be too long when so many foundational events occurred there—the giving of the Torah, receiving mitzvos, experiencing Hashem’s presence? Furthermore, their travels were dictated by the cloud over the Mishkan, not by their own choice or Moshe’s decision. When Hashem wanted them to move, He lifted the cloud as a signal.
This raises another question: in earlier accounts in Chumash (such as Parshas Beha’aloscha), there is no mention of Hashem telling them they had sat too long at Sinai. Why does Moshe only mention it now? The answer lies in context: now that they are finally about to enter Eretz Yisroel after forty years and having already conquered lands east of the Jordan for Bnei Gad and Bnei Reuven, Moshe is emphasizing that while Sinai was important, reaching Eretz Yisroel is even more crucial—it was always Hashem’s ultimate goal for them.
3. Preparation for Entering Eretz Yisroel: Growth Beyond Comfort
Moshe Rabbeinu’s message is that while staying at Sinai was spiritually uplifting and necessary for receiving Torah and mitzvos, it was not an end in itself. The true goal was entering Eretz Yisroel—living a life of holiness within the physical world. Rashi offers another interpretation: “Rav lochem shevez bahar hazeh” can also mean that they received great reward for their time at Sinai because it prepared them for their next stage.
The desert experience was like living in a cocoon—sheltered by clouds, surrounded by miracles, with all needs provided. But entering Canaan meant facing real-world challenges. Just as a student must eventually leave yeshiva to face life outside its walls, so too did Bnei Yisroel need preparation before entering Eretz Yisroel. This included building the Mishkan (a permanent dwelling place for Hashem) and making vessels like the menorah (which testified to Hashem’s presence through its miraculous light).
The lesson here is universal: people often become comfortable at a certain level in learning or mitzvos and stop striving for more. But just as Bnei Yisroel couldn’t remain at Sinai forever, we must always seek growth in our connection to Hashem—learning more Torah, davening more deeply, giving more tzedakah. Even when surrounded by holiness or spiritual achievement, we are called to keep moving forward.
4. Conquering Argoiv/Regev: Oil, Wine, and Spiritual Symbolism
The parsha recounts how Bnei Yisroel conquered all sixty cities of Og in Bashan before crossing into Eretz Yisroel proper (Devarim 3:4). Among these areas is Argoiv (also called Regev in Mishnaic sources). There is debate about what Argoiv means—does it refer to palaces or oil? Rashi says “palace,” but according to the Rebbe’s father (a unique interpretation not found elsewhere), Argoiv is identical with Regev—a region known for producing olive oil used in the Mishkan.
The Mishna states that oil used in the Mishkan came primarily from Tekoa in Eretz Yisroel proper, but some opinions allow oil from Regev/Argoiv as a secondary source (from east of the Jordan). This distinction highlights that while both areas are holy, Israel proper has greater sanctity than territories east of the Jordan.
The Mishkan required both wine (for libations) and oil (for lighting). Wine represents intellect and joy—a fiery enthusiasm in serving Hashem. Oil symbolizes humility and self-nullification—a quiet dedication that burns steadily without fanfare. Both qualities are essential in avodas Hashem: excitement fueled by understanding must be balanced with humility before Hashem’s wisdom.
5. Integrating Enthusiasm with Humility in Avodas Hashem
The lesson from storing wine and oil together in one room is profound: our service must combine intellectual excitement with deep humility. When learning Torah or performing mitzvos with passion (yayin—wine), we must never forget that it is Hashem’s Torah (shemen—oil), requiring reverence and modesty.
Moshe Rabbeinu exemplified this blend perfectly—the greatest prophet who spoke directly with God yet remained supremely humble (Anav mikol adam). He embodied both greatness (“wine”) and humility (“oil”) simultaneously.
This dual approach applies not only to individuals but also reflects on levels of holiness between different parts of Eretz Yisroel. Even if one cannot reach the highest level (like Tekoa oil), serving Hashem sincerely at one’s current level (like Argoiv/Regev oil) still brings one close to Him.
6. Faith Amidst Fear: Trusting Hashem During Difficult Times
The shiur concludes with reflections on current challenges facing Am Yisroel. There is an atmosphere of fear due to threats against Israel—terrorists aim not only for physical harm but also psychological terror by keeping people anxious about impending attacks.
While those responsible for security must do everything possible to protect us physically, our spiritual response should be increased Torah study, mitzvos, acts of kindness—and above all else—strengthening our trust (bitachon) in Hashem. Fear does not add safety or deterrence—it only weakens hope and morale.
The recent celebration of Yud Beis Tammuz reminds us that ultimate victory comes through faithfulness to Torah values—no matter how dire circumstances seem. We must encourage each other not to give in to fear-mongering or media speculation about threats “coming tomorrow.” Only Hashem determines outcomes—“He neither sleeps nor slumbers.” Our role is steadfastness—believing that just as Hashem has protected us until now, He continues to do so today.
7. The Ultimate Goal: Redemption Through Strength and Faith
Bnei Yisroel conquered many lands because Hashem gave them all necessary tools—physical strength as well as spiritual guidance—to fulfill their mission of sanctifying Eretz Yisroel and making a difference in this world.
The hope expressed is that soon all will witness open miracles—the small Jewish nation standing strong despite global opposition—and merit only good news and true victory without casualties or suffering. May Hashem grant peace so that His people may dwell securely without fear—and may we see redemption speedily in our days.