לקוטי שיחות חלק כט - דברים - שבת חזון

At first glance, it is difficult to understand how Hashem could destroy the Beis HaMikdash when doing so is prohibited by the Torah. After all, “Whatever He does, He instructs the Jewish people to do.”

The explanation is that the destruction was part of the construction of the Third Beis HaMikdash, which will be greater than the two preceding Batei Mikdash. Consequently, the destruction is not considered an act of demolition, but part of the process of building.

The Midrash states: “A lion arose during the mazal of the lion and destroyed Ariel, so that a lion would come during the mazal of the lion and rebuild Ariel.”

The purpose of the Midrash is to explain how Hashem could destroy the Beis HaMikdash when this is prohibited by the Torah, and “Whatever He does, He instructs the Jewish people to do.”

The explanation is that the destruction itself is part of the construction of the Third Beis HaMikdash, which will be on a higher level than the two Batei Mikdash that preceded it. It is therefore not regarded as destruction, but as building.

This is the meaning of the words, “so that a lion would come…and rebuild Ariel.” The same expressions used regarding the destruction are also used regarding the rebuilding, because the destruction is itself part of the building process.

Based on this, we can understand why great Torah leaders announced possible dates for the Redemption, even though the Gemara states: “May the spirits of those who calculate the end be shattered.”

The tzaddikim perceive the spiritual advantage accomplished through the service of the Jewish people during exile. With each passing day, further levels and revelations of the Redemption are added. They therefore reveal that the Jewish people have reached an even higher level of perfection, and that their Divine service must now be consistent with this higher revelation.

This also explains why Shabbos Chazon contains two elements that appear contradictory. On the one hand, it is associated with the undesirable vision of destruction described in the prophecy of “Chazon Yeshayahu.” On the other hand, it is called Shabbos Chazon because every Jew is shown a vision of the future Beis HaMikdash.

These two themes are, however, connected. At the lowest point of the descent brought about by the destruction, the future Beis HaMikdash is revealed, because the destruction itself is part of its construction.