לקוטי שיחות חלק לד - טו באב

In the Mishnah at the end of Taanis, it states: "There were no days as festive for Israel as the fifteenth of Av, etc." In the Gemara there, several reasons are given for this festive day, concluding with the statement, "From this point onward, he who adds, will have life added to him, and he who does not add, etc." Rashi explains, "From the fifteenth of Av onward, one who adds nights to the days to engage in Torah study will have life added to his life." The Rashbam elaborates that "since the nights lengthen and the days shorten, one must also engage in study at night."

We must examine the nature of this addition of Torah study at night from the fifteenth of Av onward. Seemingly:

If we are speaking of a scholar who "is obligated to engage in Torah study day and night literally," as it is written, "And you shall speak of them when you sit in your house and when you walk on the way, etc." and "This book of the Torah shall not depart from your mouth, and you shall meditate on it day and night" — then in this study, there is no addition to his obligation in the mitzvah of Torah study.

And if we are speaking of a businessman who fulfills his obligation by setting fixed times for study during the day and night, and even those who fulfill their obligation with one chapter in the morning and one chapter in the evening, and he comes to enhance and add to his Torah study (beyond his obligation) — it is not understood why we do not find this matter when the days lengthen and the nights shorten, that one who has additional time during the day should add to his study then. What is the difference if this addition is at night (from the fifteenth of Av onward "when the nights lengthen and the days shorten") or during the day (when the days lengthen and the nights shorten)?

On the contrary: if special reward is given when one adds to his study at night (which is not a time of business distraction) — how much more so should special reward be given when one adds to his study during the day, when according to Torah he is exempt from Torah study due to his business distractions, and he "steals" from the time he dedicates to his livelihood to devote it to Torah study.

[It is a great stretch to say that this only refers to a businessman who in no way can "steal" and add to his Torah study during the day (even when the days lengthen), and thus, the addition in Torah study is only conceivable from the fifteenth of Av onward when the nights lengthen.]

Moreover: from the simple language of the Gemara, it seems that "from this point onward, etc., he who adds" is a general directive, for all of Israel, both scholars and businessmen (of all types).

In the Rema, he brings the idea of adding to Torah study at night from the fifteenth of Av onward, following the words of the Mechaber about the great virtue of Torah study at night: "One who wishes to merit the crown of Torah should be careful with all his nights and not waste even one of them in sleep, eating, drinking, or idle talk, but rather in words of wisdom and Torah study." The Rema adds, "For a person learns most of his wisdom only at night," and concludes, "And a person should begin to study at night from the fifteenth of Av onward, etc." (This is also quoted by the Alter Rebbe in his laws of Torah study).

According to this, it seems that the nature of the addition in Torah study at night from the fifteenth of Av onward is not related to the general obligation of Torah study — rather, it pertains to the special quality of Torah study at night. Therefore, "he who adds will have life added to him," as he receives special reward for engaging in Torah study specifically at night.

However, according to this, it is puzzling: how can it be said, "and he who does not add will be gathered... his mother will bury him" ("he will die before his time")? Is it possible to say that because he lacks the special advantage of Torah study at night (when one learns most of his wisdom and merits the crown of Torah), he deserves such a punishment?!

This will be understood by first explaining the precise language of the Rambam (mentioned above) that through Torah study at night, one merits the crown of Torah:

In his laws of Torah study, the Rambam presents two conditions for attaining the "crown of Torah": (a) "One whose heart inspires him to fulfill this mitzvah properly and to be crowned with the crown of Torah should not divert his mind to other matters, nor should he think that he can acquire Torah along with wealth and honor. This is the way of Torah: eat bread with salt, drink water in small measure, sleep on the ground, live a life of hardship, and toil in Torah." (b) "Although it is a mitzvah to study both by day and by night, a person learns most of his wisdom only at night. Therefore, one who wishes to merit the crown of Torah should be careful with all his nights, etc."

It is noteworthy that initially, the Rambam uses the phrase "to be crowned with the crown of Torah," whereas regarding Torah study at night, he writes "one who wishes to merit the crown of Torah."

The explanation for this can be understood as follows:

The concept of the "crown of Torah" contains two aspects: (a) the crown within the Torah itself, meaning the elevated and unique part of Torah (as we find that specifically the laws of the Torah are called the "crown of Torah"). (b) That the Torah serves as a crown for the person who studies it.

Now, although the general intent of the Rambam in this chapter is the second aspect, that the Torah crowns the person who studies it (as explained elsewhere), it can be said that through his nuanced language, the Rambam also alludes to the first aspect of the "crown of Torah," which is a lofty level within the Torah itself.

This is the distinction between the two aforementioned laws:

In the first law, "One whose heart inspires him to fulfill this mitzvah properly and to be crowned with the crown of Torah," the intention is the second aspect mentioned above, where the Torah becomes the person's entire existence (this is the meaning of the person being "crowned with the crown of Torah"). As the Rambam continues, "nor should he think that he can acquire Torah along with wealth and honor" — for then his words of Torah are like possessions he has acquired (to the extent that "the Torah is mine"), allowing for a separation between the person studying and the words of Torah he learned, since he is an independent entity with "possessions" — rather, he should be crowned (surrounded) by the words of Torah in such a way that the Torah unites with his being.

However, regarding what is written at the end of the chapter, "A person learns most of his wisdom only at night. Therefore, one who wishes to merit the crown of Torah should be careful with all his nights, etc." — the intention is not that the Torah should be his "crown," but rather to "merit" a lofty matter within the Torah itself, the "crown of Torah." Therefore, the language changes, and it is written (a) "to merit," (b) "the crown of Torah" — indicating that he merits something, and that something is the "crown of Torah," the crown of the Torah [unlike earlier where it was written (a) "to be crowned," (b) "with the crown of Torah" — emphasizing the effect on the person studying, that the Torah crowns him].

It can be said that the Rambam's intention here with "the crown of Torah" is — to the essence and nature of Torah (like a "crown" in its simple sense, which is something above the head), meaning not that the person understands and grasps the Torah, but the attachment to the Giver of the Torah.

As explained at length in the Beis HaLevi, the essence of Torah study is "that we engage in Torah so that our souls become united with the essence, spirituality, and holiness of the source from which the Torah emanates. If they engaged in Torah with this intention, they would become a chariot and a sanctuary for His Divine Presence, for the Shechinah would truly dwell among them, as they are the sanctuary of the L‑rd, and the Shechinah would establish its dwelling among them." It is further explained there that this is also the content of the blessing over the Torah, "to thank Him for giving the Torah to His people Israel so that they may cleave to its holiness and to the Divine Presence, and this is the intention in the blessing 'who chose us' for bringing us close to Mount Sinai and giving us His holy Torah, His cherished vessel with which He delighted every day, so that our souls may cleave to the essence of the holiness of the Torah and its spirituality, and to bring the Shechinah among us, etc."

Based on this, we can understand the precise wording of the Rambam in this law: "A person does not learn the majority of his wisdom... nor does he lose even one of them... except in the study of Torah and words of wisdom". At first glance, what is the relevance of "words of wisdom" here? After all, we are discussing the wisdom of the Torah.

However, the Rambam's intention with "words of wisdom" refers to the study of the "Pardes" (as explained in the first four chapters of the Mishneh Torah), which are called "words of wisdom" because they are the deepest matters within the Torah. Through this study, one merits the "crown of Torah," because to feel the "spirituality and holiness of the source from which the Torah emanates" (which is the "crown of Torah" as mentioned above) is achieved through the study of the matters of "Pardes" and the wisdom of truth, which discuss the greatness of the Creator, etc.

[Accordingly, what the Rambam writes that the primary study at night is in "words of wisdom" ("the majority of his wisdom")—meaning the matters of "Pardes" as mentioned above—aligns with what is written in the writings of the Arizal (and brought in the poskim) that the primary study of Torah at night is in Aggadah and the wisdom of truth.]

Thus, we also understand the connection between "meriting the crown of Torah" and studying specifically at night:

The fact that one merits the "crown of Torah" through studying Torah at night is not (only) because at night one can devote oneself more to study with the proper contemplation, allowing the study to settle within oneself, but also and primarily because at night there is a special quality that one's study will be in a manner that connects (in addition to the wisdom of the Torah) to His Divine Presence.

[Therefore, the Rambam continues, "The sages said, 'The song of Torah is only at night, as it is said, "Arise, sing at night," and whoever engages in Torah at night, a thread of kindness...'" to emphasize that the intention is not only to acquire words of Torah and settle in the wisdom of the Torah, but to the "inner dimension of the Torah," which is the "song of Torah," and it causes a "thread of kindness" to be upon him.]

This is because the attachment to the Giver of the Torah is connected with studying Torah from a place of humility and self-nullification, for only through such study is true attachment to the holiness of the Torah possible. The night is a time conducive to awakening within oneself a feeling of humility and lowliness of spirit (and therefore it is a time for soul-searching during the bedtime Shema, Tikkun Chatzos, etc.).

And although self-nullification is a prerequisite in any matter of Torah study, as explained by the Rambam here that "it is not found among the arrogant... but among the humble and lowly of spirit," which is a preface to the study, "the words of Torah do not endure in one who is lax with them, nor in those who study from indulgence, etc., but in one who kills himself over them and constantly afflicts his body, not allowing sleep to his eyes nor slumber to his eyelids"—all these are matters related to self-nullification and breaking the body, etc.; but to merit the "crown of Torah," the study itself must be from a place of humility and lowliness of spirit, to connect and cleave to the holiness of the Torah, and this is specifically through studying Torah at night (as mentioned above).

This is also the content of the reward of "he who adds will add"—"he will add life to his life"; and conversely, the punishment of "and he who does not add, etc.":

The addition of studying Torah at night (in addition to the increase in quantity, adding more time for Torah study) is primarily an increase in quality—through this, one merits the "crown of Torah" that connects with the Giver of the Torah; therefore, this addition leads to "he will add life to his life," meaning—besides the increase in life in the literal sense—also an increase in quality,

a higher level of life, similar to what is written, "He who gives life will give you life," meaning a higher level of life in this world, similar to what Rabban Gamliel explained, "adding days to the World to Come," which can be understood that the addition is not only for the life of the World to Come, but that the days of the World to Come exist in this world, as our sages said, "You will see your world in your lifetime."

On the other hand, "and he who does not add, etc.," indicates that when one does not increase their study of Torah at night, it shows that they are not concerned with "meriting the crown of Torah." Their intention in studying Torah is for the sake of acquiring the wisdom of the Torah, rather than recognizing it as the wisdom of the Holy One, blessed be He, the holiness of the Torah. This is its true essence and definition, and it should be the primary focus of a person's Torah study. Without this, one lacks the essential vitality of a Jew, which is the very holiness of the Torah. Therefore, they are missing this "life."

[This is similar to the words of the Bach mentioned above in explaining the teaching of our sages, "For what reason was the land lost? Because they did not bless the Torah first." He questions why such a severe punishment was decreed for what seems to be a minor transgression, and explains that "they abandoned My Torah and did not walk in it," meaning they did not begin their spiritual journey in the Torah from level to level to attach their soul to the essence of the holiness of the Torah. They engaged in Torah study for material purposes, for their own enjoyment, to know the laws for business dealings, or to boast and display their wisdom, and did not intend to connect and cleave to the holiness and spirituality of the Torah and to draw the Divine Presence down to earth. Therefore, they were punished by the withdrawal of the Divine Presence from the lower realms, and the land was lost, becoming desolate like a wilderness without any passerby, meaning it was destroyed and remained material without the presence of the holiness of the Divine Presence, for the Divine Presence completely withdrew from the land and ascended above.]

Based on all the above, we can also explain the connection between the increase in Torah study at night and the festival of the fifteenth of Av.

The simple reason for the increase in Torah study at night "from this point onward" is because from then on, the nights become longer and the days shorter. However, according to this, it does not relate to the essence of the day (and the festival) of the fifteenth of Av itself, but rather it is something that begins from the fifteenth of Av onward. It can be said that it is reasonable to assume there is a connection between the increase in Torah study at night that begins from the fifteenth of Av and the essence of the festival.

Further examination is needed based on what is explained in the writings of the Arizal, that the greatness of the festival of the fifteenth of Av is related to the fact that it is the fullness of the moon. It is explained that this elevation is greater than the fullness of the moon in any other month, because the moon symbolizes Israel, who count by the moon, are similar to the moon, and are destined to be renewed like it. The fullness of the moon indicates the completeness of Israel that comes after a descent (the deficiency of the moon that preceded it). It is known that every descent is for the purpose of an ascent, and it is understood that the greater the descent, the greater the subsequent ascent. This is the elevation of the fullness of the moon on the fifteenth of Av over the other months of the year, because it comes after the great descent of the first nine days of the month of Av, culminating in the ninth of Av itself, the day of destruction and exile. Therefore, the ascent that follows (hinted at in its completeness in the fullness of the moon on the fifteenth) is the highest ascent possible (and this elevation will be fully revealed in the true and complete redemption, which is the rectification of the destruction of the ninth of Av).

[This concept of the fifteenth of Av is hinted at in the first reason (in terms of time) given in the Gemara for the festival of the fifteenth of Av — "the day on which those who died in the desert ceased," that although the decree was annulled on the ninth of Av of that year, the clarification and revelation of the annulment of the decree on the ninth of Av was on the fifteenth of Av, when the moon was in its fullness.]

Accordingly, it is understood that the elevation of the fifteenth of Av is specifically due to this day itself, when the moon is in its fullness — and not in the days that follow, when, on the contrary, the diminution of the moon begins again, decreasing and diminishing day by day.

Thus, we find that the two aspects — (a) the essence of the festival of the fifteenth of Av, which is connected with the fullness of the moon, and (b) "from this point onward, whoever adds, etc." — seem to contradict each other. The essence of the festival appears to be relevant only to the fifteenth itself, as afterward the light of the moon begins to diminish. However, the second aspect suggests that "from this point onward," one should continue to add.

We can explain this as follows:

Since the Jewish people count according to the lunar cycle and are compared to the moon, it is understood that whatever occurs with the moon also occurs with the Jewish people. This means that in addition to the moon reflecting the state of the Jewish people as a whole — just as the moon has ascents and descents, so too does the state of the Jewish people, until they will be renewed like it in the future redemption — there is also a lesson here for how a person should conduct their service.

At first glance, this is puzzling: the cycle of the moon's ascents and descents is fixed and constant, beginning with its ascent at the start of the month, from the new moon until its fullness on the fifteenth of the month, with the light of the moon increasing day by day. From the fifteenth until the end of the month, the light decreases day by day until it disappears completely.

Based on this, the lesson from the beginning of the month is understood: the service of the Jewish people should be in a manner of increasing and progressing, from strength to strength. But how is it possible that after reaching the completion of the service, when the moon is full, one's service should be in a manner of decreasing? After all, it is a fundamental principle that the service of G‑d should be in a manner of ascending in holiness and not descending, G‑d forbid!

Therefore, it must be said that there is a distinction between the lack of fullness of the moon in the first half of the month and the second half of the month: in the first half of the month, the lack of fullness of the moon indicates a deficiency, meaning that the light of the moon has not yet been completed, and there is a need to increase and add to the light. However, in the second half of the month, when the moon is not full, it does not indicate a deficiency, G‑d forbid, but rather — it has an advantage.

This can be understood based on the words of the Gemara regarding the general concept of the moon's diminution: "Go and diminish yourself," and its parallel in the service of the Jewish people — "for you are the fewest," "diminish yourselves," the concept of self-nullification.

The idea is as follows:

When the service of the Jewish people is in a manner of the moon being full, meaning that its light shines openly and strongly, both regarding oneself and in influencing others (similar to the moon whose role is "to illuminate the earth") — a person might come to a feeling of self-importance, knowing the greatness of the service through which he illuminates the entire world. Therefore, along with this, there must be the service of self-nullification ("go and diminish yourself").

In other words, regarding the essence of the service, both concerning oneself and others — certainly, one should not diminish, G‑d forbid, the aspect of light, and on the contrary, one should add and elevate in all matters of light and holiness. The change is only concerning the feeling of the person serving, since he is the one doing and illuminating, he might come to a feeling of self-importance — therefore, regarding this feeling, there must be the service of "go and diminish yourself," self-nullification.

This is the established order in a person's service, that upon reaching the completion of action in the service of G‑d in light and revelation, he should immediately begin the service of decreasing, the service of diminishing and nullifying the feeling of his own existence and the feeling of the greatness of his service until the feeling is completely nullified, similar to the moon that each month, after the moon is full on the fifteenth of the month, begins the order of decreasing in revelation until the light of the moon is completely hidden at the moment before the new moon.

Based on this, it is understood that even in the second half of the month, when the light of the moon decreases, the service is in a manner of increasing — an increase in self-nullification, where the feeling diminishes (is nullified) more and more, until reaching complete nullification.

Therefore, since we are commanded to "ascend in holiness" constantly, it must be said that the service following the state of the fifteenth of the month, when the moon is at its fullness, is a continuation and an addition to the ascent in the service of the first half of the month. This means: not only is the service of the second half of the month in a manner of increasing and going (an increase in the aspect of self-nullification), but furthermore, the service in the second half of the month is loftier than that of the first half of the month.

The explanation of this is as follows:

The service in the first half of the month is an increase in the aspect of light, and "light" is an existence; whereas, the service of the second half of the month is an increase in self-nullification, in the negation of existence, through which one reaches a level that is incomparably higher than light — "you take Me," acquiring the "source of light."

This is the concept of the birth of the moon on Rosh Chodesh — that through the service of self-nullification in the second half of the month until the ultimate nullification and complete concealment of the moon (at the moment before the new moon), there occurs the union of the sun and the moon, the union with the "source of light," whose level is incomparably higher than the level of light.

[An example — the difference between a student who is distant from his teacher and explains his words and conveys them to others, compared to when he stands before his teacher and receives his Torah from him. It is understood that when he is before his teacher, he is completely nullified in order to receive his teacher's Torah, and then he is at the highest level.]

Based on this, we understand the connection of "from this point onward" to increasing in the study of Torah at night from the fifteenth of Av, when the moon is at its fullness:

The essence of studying Torah at night is to merit the crown of Torah, as mentioned above, which means reaching the "source of light" in the Torah, the holiness of the Torah, and the Divine Presence within the Torah (as explained at length above), which is incomparably higher than the "light" of the Torah. Reaching this is specifically through studying Torah at night, from within the night, with humility and lowliness, the aspect of self-nullification.

Therefore, specifically "from this point onward" — after the fullness of the moon on the fifteenth of Av, a higher level of perfection begins, the study of Torah at night as explained above, which comes through the matter in its literal sense, thereby reaching the "source of light" in the Torah.

It can be said that this is also the connection between the month of Av and the following month of Elul — in the month of Elul, it is the time of "the King in the field," as in the well-known parable of the Alter Rebbe, that in Elul, the Holy One, blessed be He, receives each and every Jew with a pleasant countenance, like "a king who, before entering the city, the people of the city go out to greet him and receive him in the field" — because the service of self-nullification in the second half of the month of Menachem Av (in which and at its conclusion we specifically bless the month of Elul) — the ultimate perfection in the aspect of self-nullification, nullification that comes after the ultimate elevation of "the moon is at its fullness" as it is in the month of Menachem Av (as mentioned above) — is the "vessel" for the revelation of "the King in the field" in the month of Elul, as it is written, "I dwell in the high and holy place, and with the contrite and humble spirit"; "and to this one I will look, to the poor and contrite spirit" specifically,

and the Holy One, blessed be He, receives each and every Jew "with a pleasant countenance, and shows a smiling face to all," and fulfills all their requests and desires for good and blessing, for a good and sweet year, and they are inscribed and sealed immediately for life, in a manner of "adding life to his life," until — eternal and true life in the true and complete redemption through our righteous Moshiach, speedily in our days, literally.