On the Shabbat before the Exodus--Nissan 10th on that year--the first-born of Egypt, who occupied the senior positions in the priesthood and government, fought a bloody battle with Pharaoh's troops, in an effort to secure the release of the Israelites and prevent the Plague of the Firstborn. This "great miracle" is commemorated each year on the Shabbat before Passover, which is therefore called Shabbat HaGadol, "The Great Shabbat." (This is one of the rare instances in which a commemorative date in the Jewish calendar is set by the day of the week rather than the day of the month.)
For more on the war of the Firstborn, see here.
Miriam, the sister of Moses, passed away at the age of 126 on the 10th of Nissan of the year 2487 from creation (1274 BCE) -- 39 years after the Exodus and exactly one year before the Children of Israel entered the Holy Land. It is in deference to her passing that the "Great Shabbat" is commemorated on the Shabbat before Passover rather than the calendar date of the miracle's occurence, Nissan 10.
Link: About Miriam.
Three days after the two spies dispatched by Joshua scouted the city of Jericho (see entry for "Nissan 7" above), the children of Israel were ready to enter the land promised by G-d to their ancestors as their eternal heritage. As they approached the Jordan with the Holy Ark carried by the Kohanim (priests) in their lead, the river parted for them, as the waters of the Red Sea had split when their fathers and mothers marched out of Egypt 40 years earlier. (Joshua 4)
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by the nasi of the tribe of Dan, Achiezer ben Amishadai, for the inauguration of the Mishkan.
The Shabbat before Passover is termed Shabbat HaGadol ("The Great Shabbat") in commemoration of the "great miracle" that happened in Egypt on this day, heralding the Exodus from Egypt five days later (see "Today in Jewish Hstory"). Shabbat HaGadol customs include reading a portion of the Haggadah (from "Avadim hayinu..." to "...al kol avonotainu"), which tells the story of the Exodus; it is also customary that the rabbi of the community delivers a lecture in which he elaborates on the laws of Passover and their significance, in preparation for the festival.
In Torah, we mirror on earth that which G‑d performs on every plane of reality.
If so, since the Torah prohibits dislocating even a single stone of the Holy Temple in Jerusalem, how could it be that G‑d brought the entire structure to ruins?
For it would certainly be absurd to imagine that the Assyrians or the Romans had the power to set fire to G-d’s house.
It must be that this was not an act of destruction. Rather, it was the initial phase of a much greater construction, one that would be eternally indestructible.
And for that to occur, the Temple had to be temporarily leveled to its foundations and G-d’s people had to be scattered to the furthest reaches of human habitation.
Why? Because as long as there is any place in this world that considers itself outside the realm of holiness, there remains a place for the destruction of G‑d’s Temple.
But in our exile, we meet face to face all that considers itself foreign to the divine. We grasp its reins, extract its poison, and channel its power.
This third and ultimate Temple, then, will be built of the outside turned inward, of darkness taught to shine, of the other converted to the One, of the most sinister enemy transformed to a faithful ally.
No opposition will remain in the universe. And so it will last forever.
Then we will see that in truth, there was never any destruction. There was only rebuilding, growth, and eternal, deep love.