n Tisha B'Ab, as we know, we observe a fast and mourn the destruction of the Bet Ha'mikdash. Although this calamity occurred many generations after the Torah was given, nevertheless, the day of Tisha B'Ab – like everything else – has a source in the Torah. This source is revealed to us by the Zohar, in Parashat Vayishlach, where it teaches that the 365 days of the solar year correspond to the 365 Misvot Lo Ta'aseh – prohibitions introduced by the Torah. Each day of the solar calendar is associated with a different Biblical prohibition. And the day of Tisha B'Ab, the Zohar writes, corresponds to the prohibition of "Gid Ha'nasheh," which forbids partaking of a certain sinew of animals. This prohibition commemorates the incident that occurred when Yaakob Abinu was on his way back to Eretz Yisrael after having spent twenty years with his uncle. On the night before he crossed the river into the Land of Israel, he was attacked by a mysterious assailant, identified by the Sages as the Satan, the angel of Esav. Yaakob ultimately prevailed, but suffered an injury in his Gid Ha'nasheh. In commemoration of this struggle, we refrain from eating the Gid Ha'nasheh of animals. The Zohar teaches us that this prohibition corresponds with Tisha B'Ab. Just as this command requires us to refrain from eating something to commemorate a foreigner's attack that caused Yaakob a painful injury, on Tisha B'Ab we refrain from eating to commemorate the pain and suffering caused by our enemies on this day. The Hatam Sofer (Rav Moshe Sofer, Pressburg, 1762-1839) develops the Zohar's teaching further, establishing that this fight between Yaakob and Esav's angel actually took place on the night of Tisha B'Ab. That night set the precedent for what would happen many centuries later, when, like then, our enemy would come and deal a painful blow. If so, then we can perhaps understand an otherwise peculiar aspect of the Torah's description of the events of that night when the angel attacked Yaakob. The Torah relates that on this night, Yaakob brought all his belongings across the river, to the other side ("Va'ya'aber Et Asher Lo" – Bereshit 32:24 ). Afterward, he was left alone on his side, and he came under attack. Rashi explains this verse to mean, "He made himself like a bridge, taking from here and placing it here." We must wonder, why is this important? Why did the Torah find it necessary to inform us that Yaakob formed a "bridge" over the river, bringing his possessions from one side to the next? The answer is that this "bridge" is the secret for how we defeat "Esav" and recover from the destruction and exile that he brings upon us. In Yaakob's famous dream, he saw a ladder extending from the ground – from the site of the Bet Ha'mikdash – to the heavens. This is what the Bet Ha'mikdash represents – connecting the earth to the heavens, infusing our physical world and our physical reality with sanctity, with spiritual meaning. Offering an animal as a sacrifice means taking a physical entity and making it sacred, which is precisely the way we are supposed to live. This is what the Bet Ha'mikdash represented, and this is the symbolic meaning of Yaakob forming a "bridge" for his material possessions. When he brought his assets across the river to Eretz Yisrael, he was showing us what religious life means – infusing our physical, worldly existence with holiness. This is the significance of Yaakob's "bridge" – bridging the gap between heaven and earth, between the sacred and the mundane, between the spiritual and the physical. On that night of Tisha B'Ab, which established this occasion as a time of exile, suffering and calamity, Yaakob showed us how we can bring an end to our troubles and earn redemption. In order to be worthy of the Bet Ha'mikdash, we need to work to make this connection between heaven and earth, between our physical reality and Kedusha. We need to infuse our mundane activities with spiritual meaning, by directing everything we do toward Torah and Misvot. We do this by going about all our activities in strict adherence to Halacha, and by devoting time and resources for sacred purposes. By elevating our worldly existence, and injecting it with holiness, we form the "bridge" that will lead us to the rebuilding of the Bet Ha'mikdash, speedily and in our times, Amen.