In deference to the haftorah which begins with the words “Console, console My people” (Yeshayahu 40:1), the Shabbos after Tisha Bav is referred to as Shabbos Nachamu - Shabbos of Consolation. It is fair to expect the theme of consolation to not only be present, but even pronounced, in the parsha itself as well, particularly because Parshas Vaeschanan is always read on Shabbos Nachamu. But at first glance just the opposite seems to be the case. Parshas Vaeschanan appears to dovetail the message of Megillas Eichah and pick up right where Tisha Bav left off.
As a result of the destruction of the Beis Hamikdash the potency of prayer was diminished, as the Gemara (Berachos 32b) states, “since the day the Beis Hamikdash was destroyed the gates of prayer were locked and prayer is not accepted.” This notion is rooted in the pasuk which laments, “though I cry out and plead He shuts out my prayer” (Eichah 3:8), a sentiment that is echoed and reinforced by a subsequent pasuk as well, “You have enveloped Yourself in a cloud, so that no prayer can pass through” (Eichah 3:44). Parshas Vaeschanan opens on a similar note. Moshe reveals, “I pleaded with Hashem at that time, saying” (Devarim 3:23). According to the Medrash, Moshe in fact submitted five hundred and fifteen prayers, the numerical value of the word “vaeschanan”, as well as the word “tefillah”, to be granted permission to enter the Land of Israel. Despite Moshe’s excessive entreaties and pushing the power of prayer to its upper limit, his request was denied. Hashem finally puts an end to his exhausting campaign and says, “It is enough for you; speak to Me no more regarding this matter” (Devarim 3:26). Hashem’s harsh and uncharacteristic reaction to Moshe request only underscores and continues the sense of abandonment and isolation that pervades Tisha Bav. Where is the solace in Moshe’s unanswered prayers?
The Beis Yisroel of Gur suggests that although Moshe was not successful in achieving his desired result, he did not despair, and he did not stop praying. Moshe was confident that although he was not answered immediately, or in the way he wanted, he would not return empty-handed. He knew that there would be some benefit from every prayer, albeit perhaps at another time, in another place, or in a different form. And indeed, this is what happened. At first Moshe petitioned Hashem to enter the Land of Israel as he begged, “Please let me cross over and see the good land that is on the other side of the Jordan, this good mountain and the Lebanon” (Devarim 3:25). While he was not given the access he so desperately craved, he did persuade Hashem to acquiesce partially and at least give him the right to survey the Land of Israel from afar, as Hashem later conceded, “Go up to the top of the hill and lift up your eyes westward and northward and southward and eastward and see with your eyes, for you shall not cross this Jordan” (Devarim 3:26). According to the Gemara (Berachos 32b), Moshe’s prayers, not his actions, are ultimately what changed the terms of the decree and enabled him to gaze upon the land of his dreams. The Ishbitzer Rebbe (Mei Hashiloach) suggests that the pasuk, “I pleaded with Hashem at that time, saying”, is hinting to an emphasis on the value of investing in prayer even “at that time”, namely, when the prospects are dim and daunting, for every prayer counts and every prayer matters.
The enduring efficacy and versatile utility of prayer is a great source of comfort. Year after year, Tisha Bav after Tisha Bav, we mourn the loss of the Beis Hamikdash and pray for it to be restored, but to no avail. We still don’t have the Beis Hamikdash, and on the surface, at least on the day of Tisha Bav, Hashem seems to be disinterested and indifferent to the request itself. Nonetheless, on Shabbos Nachamu we are reminded by Moshe’s incessant petitioning and endless beseeching, that although our prayers have not yet been fully answered, we should not despair, because no prayer is in vain.
Ultimately, prayer, when it seems like all is lost and Hashem isn’t listening, is the brand of prayer that will precipitate the rebuilding of the Beis Hamikdash. Regarding the establishment of Tefillas Minchah the pasuk states, “And Yitzchak went out to converse - lasuach - in the field towards evening” (Breishis 24:63), upon which the Gemara (Berachos 26b) expounds, “conversation means nothing other than prayer.” However, at that time Yitzchak was not only davening minchah he was also praying for the return of the Beis Hamikdash. The Gemara (Pesachim 88a) observes that each one of the Avos referred to the Beis Hamikdash by a different name. Avraham called it a “mount”, Yaakov called it a “house”, while Yitzchak called it a “field”, as the pasuk states “Tziyon shall be plowed for a field” (Yirmiyahu 26:18). The Apter Rav (Oheiv Yisrael) notes that Yitzchak prayed for the Beis Hamikdash specifically “toward evening”, when darkness is descending upon the world, and his prayer was a “siach” - a conversation - which has the numerical value of three hundred and eighteen, one more than “yeiush” - “despair”, which has the numerical value of three hundred and seventeen. Yitzchak was teaching us that it will be specifically the prayers from the brink of despair, as ominous clouds are gathering overhead, that will lead to the rebuilding of the Beis Hamikdash. May it arrive speedily in our days.