1. The Significance of the 15th of Av
The 15th of Av, known as Tu B’Av—the fifteenth day of the month of Av—is described in the Talmud as one of the greatest holidays, alongside Yom Kippur. The Gemara explains that while Yom Kippur is a day of atonement and forgiveness, the special nature of the 15th of Av is less obvious and requires explanation. On this day, many matches were made among young couples, and it was a time when everyone had an opportunity to shine regardless of their background or status. To ensure no one felt embarrassed about their clothing, everyone would borrow garments from each other rather than wear their own. This practice fostered unity and joy across all segments of the population. The Talmud details how the girls would declare their special qualities to attract potential matches, emphasizing the communal and inclusive spirit of the day.2. Joy After Mourning: From Tisha B’Av to Tu B’Av
The month of Av is generally associated with sadness due to Tisha B’Av, the ninth day of Av, which marks the destruction of the Beis HaMikdash and is considered the saddest day in the Jewish calendar. However, immediately following this period of mourning comes Tu B’Av, a day described as one of great celebration. The depth and intensity of this joy are explained as a direct result of its timing—it follows calamity and destruction, transforming darkness into light. Additionally, the 15th day of any Jewish month is significant because it coincides with the full moon. The Jewish people are compared to the moon: just as the moon waxes and reaches its fullness on the fifteenth, so too does Jewish destiny reach its height after periods of decline. In Menachem Av, this symbolism is especially poignant because it comes after Tisha B’Av and the preceding nine days of mourning.3. The Yahrzeit of Rabbi Levi Yitzchak Schneerson
Another important date in this period is the 20th day of Av, which marks the yahrzeit—anniversary of passing—of Rabbi Levi Yitzchak Schneerson, father of the Lubavitcher Rebbe. Rabbi Levi Yitzchak was a renowned rabbi, genius in Torah scholarship, and a great Kabbalist who served as chief rabbi in Yekaterinaslav (now Dnipro) during extremely challenging times for Jews in Russia. Despite severe oppression under Soviet rule, he and his wife devoted themselves to sustaining Jewish life for both local residents and refugees during wartime. He was respected even by some who had become antagonistic towards religion due to his integrity and connections within government circles. His writings are filled with deep insights, gematrias (numerical interpretations), and esoteric teachings that require significant effort to comprehend.4. Personal Story: Underground Yeshivas in Soviet Russia
A personal story illustrates Rabbi Levi Yitzchak’s influence: My father was involved with underground yeshivas in Soviet Russia at great personal risk. Married individuals faced harsher punishments if caught supporting these illegal Torah institutions, so unmarried men like my father often took on dangerous tasks such as raising funds or relocating yeshivas when discovered by authorities. On one occasion while transporting money for an underground yeshiva in Yekaterinaslav, my father was arrested for carrying a large sum—a serious crime at that time. While detained in a holding cell at a police station, he managed to communicate through a window with a passing Jew who relayed news to Rabbi Levi Yitzchak Schneerson. Miraculously, soon after, an official entered his cell, returned his money, and instructed him to leave town immediately—an intervention my father attributed directly to Rabbi Levi Yitzchak’s efforts.5. Exile and Legacy of Rabbi Levi Yitzchak
Eventually, hostile elements succeeded in having Rabbi Levi Yitzchak exiled to Kazakhstan. He endured severe physical hardship in remote locations such as Chi’ali—heat, mosquitoes, lack of basic necessities—but perhaps most painful was intellectual isolation: lacking books or peers for Torah discussion was torture for his soul. His wife traveled back home to bring him essential seforim (holy books) like Tanya and Zohar and even learned how to make ink from grass so he could continue writing his profound Torah insights on whatever scraps were available. Many such writings survive today on book margins from that period. After completing his sentence they moved to Almaty where conditions improved slightly but he became ill and passed away on 20 Av 5704 (1944). The Rebbe would always mark this yahrzeit with a farbrengen—a Chassidic gathering.6. The 20th of Av: A Day Marked by Sacrifice
The Rebbe discussed how certain families celebrated 20 Av based on a tradition from the Talmud: when Jews returned for Bayis Sheini (the Second Temple), there was no wood for sacrifices on the mizbeach—altar—so specific families donated wood on designated days which became their private holidays. On these days they brought both wood for communal use throughout the year and also offered a unique sacrifice called korban eitzim—a wood offering. If 20 Av fell on Shabbos when sacrificial work could not be performed, there was debate whether they should bring it before Shabbos or wait until after Shabbos since obligations only begin once the actual date arrives.7. Halachic Implications: Vows and Commemorations on Shabbos
This discussion has practical implications today regarding customs such as giving extra tzedakah—charity—or fasting on a parent’s yahrzeit. If a yahrzeit falls on Shabbos when fasting is prohibited or charity cannot be distributed publicly, should one observe these practices before or after Shabbos? According to one view based on vows (nedarim) in halacha you must wait until after Shabbos since your obligation only begins once the date arrives; doing it beforehand does not fulfill your vow since it precedes your commitment. However, the Rebbe argues that when making such commitments people know some years will coincide with Shabbos so their intention from inception includes fulfilling them beforehand if necessary—thus doing so before Shabbos counts as proper fulfillment.8. Parshas Eikev: Blessing Hashem After Eating
In Parshas Eikev we read about blessing Hashem after eating: “V’achalta v’savata uveirachta es Hashem Elokecha”—“When you eat and are satisfied you shall bless Hashem your God.” This verse forms the basis for birkas hamazon—Grace After Meals—which according to Torah law applies only after eating bread until satiation. While we recite blessings before eating all foods today by rabbinic decree (d’rabbanan), biblically only Grace After Meals is mandated directly by Torah law following satisfaction from bread. The Rebbe analyzes how these laws are codified differently by Rambam (Maimonides), Shulchan Aruch (Code of Jewish Law), and especially by Alter Rebbe’s version which includes practical guidance beyond mere legal codes—a unique feature helping clarify how mitzvos should be performed even where custom varies or details are unclear.9. Lessons from Blessings: Gratitude in Daily Life
The Torah’s use of “es Hashem Elokecha”—“bless Hashem your God”—teaches us something deeper through its language: whenever “es” appears it often includes something additional beyond what’s explicit in context (for example honoring not just parents but also step-parents). Here it teaches that when eating at someone else’s table we must also bless our host along with Hashem—a tradition reflected in special additions at Grace After Meals honoring those who provided hospitality. More broadly this mitzvah reminds us that everything we receive comes from Hashem’s kindness—if we don’t acknowledge Him through blessings we act as if taking what isn’t truly ours since gratitude is integral to receiving divine sustenance properly. This principle extends beyond food: whenever someone does good for us we should express thanks both practically and spiritually recognizing Hashem’s hand behind all kindnesses we experience in life. Expressing gratitude opens channels for further blessing and success both materially and spiritually.