020 —020 - יום ב' פ' עקב, חמשה עשר באב ה'תשמ"ז - לא היו ימים טובים לישראל כחמשה עשר באב וכיום הכפורים

B"H, Monday, Parshas Eikev, Chamishah Asar BeAv 5747.

Lo Hayu Yamim Tovim LeYisrael KeChamishah Asar BeAv U'KeYom HaKippurim.

There were no festivals for Israel like the fifteenth of Av and Yom Kippur^[1]. The Rebbe Rashab, in his discourse explaining the concept of Chamishah Asar BeAv^[2], cites the Pri Etz Chaim^[3] that the festival of Tu B'Av is when the moon is completely full^[4]. The events that occurred on Tu B'Av (enumerated in the Gemara^[5]) are all outcomes of the primary theme of this day—the complete fullness of the moon. The discourse emphasizes that although the moon is full on the fifteenth of every month, only Pesach (15th of Nissan) and Sukkos (15th of Tishrei) are established as festivals. It is even more puzzling, since the simple meaning of "there were no festivals for Israel like Tu B'Av" implies that it is greater than all other festivals, even Pesach and Sukkos, which also fall on the fifteenth^[7]. The explanation is that the main advantage of the fullness of the moon on this fifteenth is that it comes after a period of deficiency; the perfection that follows a lack is greater than perfection that exists on its own, as is known^[8]—the ascent that follows a descent is higher than the previous level, and the greater the descent, the greater the ascent. Therefore, the main advantage of the fullness of the moon is on Tu B'Av, because in the month of Av, the descent of the moon (and Israel, who are likened to the moon^[9]) is the greatest, so the ascent of Tu B'Av (after the descent of Tisha B'Av) is the greatest ascent.

2) It can be said that this idea—that the festival of Tu B'Av is due to the ascent following the descent of Tisha B'Av—is also hinted at in the fact that the first event that occurred on Tu B'Av was the end of the deaths of the generation of the wilderness^[10]. The matter of the deaths in the wilderness is connected to Tisha B'Av, for on Tisha B'Av it was decreed that the generation of the wilderness would die and not enter the Land^[1], and the fulfillment of the decree was on Tisha B'Av, when each year (during the last thirty-nine years in the wilderness) they would dig their own graves^[11]. The festival of Tu B'Av, when the deaths ceased, is the ascent following the descent of Tisha B'Av^[12]. This is also understood regarding the main descent of Tisha B'Av, when the Temple was destroyed both the first and second times [especially since the decree of destruction was also on that day^[13], and both decrees were for the same sin (the sin of the spies)^[13]], that on Tu B'Av there shines a reflection of the future revelation^[14], whose essence^[15] is the building of the Third Temple^[16]—the ascent following the descent of the destruction of the First and Second Temples.

3) The discourse continues^[17] to explain the connection of Tu B'Av to the Third Temple, that in the future, even the Vav-Hei will be like the Yud-Hei, as it is written^[18] "On that day it will be" (which is two times Yud-Hei)^[19]. Since the external forces draw from the Vav-Hei (Zon), but not from the Yud-Hei (Abba and Ima), in the future, when even the Vav-Hei will be like the Yud-Hei, there will be no possibility of destruction or exile. The discourse adds that one of the differences between Yud-Hei (Abba and Ima) and Vav-Hei (Zon) is that Abba and Ima are two friends who never separate, while Zon unite only at intervals^[20]. In the future, when even Vav-Hei will be like Yud-Hei, their union will be constant. Therefore, the future Temple will be eternal^[21]. [Besides the fact that in the future Temple there will be no possibility of destruction because there will be no external forces drawing from it, the Temple itself will be such that interruption is impossible, "a tent that will not be taken down, its stakes will never be removed"^[22].] This is the connection of Yud-Hei [in Av] to the Third Temple, for the advantage of the Third Temple—that it cannot be interrupted—is because it will be on the level of Yud-Hei.

The discourse continues^[23] to explain the matter of two times Yud-Hei, by first introducing the well-known idea^[24] that "Va'eschanan" in gematria is 515^[25], which is 500 plus 15; 500 represents the five chassadim of Arich [each consisting of 100], and even higher, the five chassadim of Atik. The idea of 515 is that the chassadim of Arich and Atik shine in Yud-Hei. This is also the meaning of "fifteen cubits of hangings for the shoulder"^[26]; fifteen (cubits) is Yud-Hei, and "shoulder" in gematria is 500^[27]. The concept of fifteen cubits of hangings for the shoulder is the drawing down of Atik into Yud-Hei. This is also the idea of two times Yud-Hei, for in the courtyard of the Mishkan there were two shoulders, each with fifteen hangings^[28], and two times fifteen is two times Yud-Hei. It can be said that the connection of fifteen hangings for the shoulder (the drawing down of Atik into Yud-Hei) with two times Yud-Hei (that Zon are like Abba and Ima) is because, according to the order of Seder Hishtalshelus, Zon are below Abba and Ima, and for Zon to be like Abba and Ima requires the drawing down of Kesser, which is above Seder Hishtalshelus, and in Kesser itself—Atik. The difference between the two explanations (in the discourse) is that the first deals with the ascent of Zon, and the second with the drawing down of Atik (the root and cause of the ascent of Zon). The discourse continues that Tu B'Av is also related to the second explanation of two times Yud-Hei, for on Tu B'Av there is a revelation of the chassadim of Atik in Abba and Ima^[29], and through this, the revelation of Atik is also drawn into Malchus^[30]. The main revelation will be in the future, but a reflection of it shines now on Tu B'Av, as explained above (section 2) that Tu B'Av is a reflection of the future revelation.

4) The reason that on Tu B'Av this revelation shines is because on Tu B'Av is the perfection of the moon after the descent of Tisha B'Av (as explained above, section 1). It must be understood that the main "Kaimah Sihara BeShleimusa" (the moon stands in its fullness, on the fifteenth of the month) is only regarding its revelation. The moon itself is complete throughout the month, and the advantage of the fifteenth is that the moon's completeness is revealed. Since everything in Torah is precise, it must be that the advantage of Tu B'Av is in the aspect of revelation. But it needs clarification: on Tu B'Av there is a reflection of the revelation of the future Temple, which will be (in addition to the revelation of the First and Second Temples^[31]) greater than both^[32], and the greatness of the Third Temple over the first two is incomparable, as explained above (section 3) that the Third Temple is connected with two times Yud-Hei, that Zon will be like Abba and Ima, and in Abba and Ima there will be a revelation of Atik. Nevertheless, the advantage of Tu B'Av is connected to the fullness of the moon, the perfection of revelation^[33].

It also needs to be understood: since the concept of Tu B'Av is similar to the fifteen cubits of hangings for the shoulder in the Mishkan's courtyard, which existed before Tu B'Av, even before the first event of Tu B'Av—the end of the deaths in the wilderness [and even more so, before the sending of the spies, which led to the decree of the deaths in the wilderness], what is the greatness and novelty of Tu B'Av, to the extent that there were no festivals for Israel like Tu B'Av?

This idea (that the festival of Tu B'Av is connected to revelation) is also understood from the reason that one of the explanations for establishing the festival of Tu B'Av is because it is the day when the deaths in the wilderness ended (as above, section 2). The content of the day when the deaths ended is that it was clarified and revealed, "Iglai Milsa LeMafreya"^[34], that Tisha B'Av was the day when the deaths ended. Nevertheless, the festival was established on Tu B'Av, when it became clear and revealed that the deaths had ended, because this festival is connected with revelation.

5) This can be understood by first explaining that just as the decree regarding the deaths in the wilderness ended on Tisha B'Av, but it was not known clearly until the moon was full on the fifteenth, so too regarding the decree of the destruction of the Temple and the exile: the nullification of this decree is on Tisha B'Av, for on Tisha B'Av Mashiach is born^[35], and on Motzaei Tisha B'Av we sanctify the moon, which means that they^[36] will be renewed like it^[37]. However, the revelation of this matter (in its completeness) is on Tu B'Av, when the moon is full and complete.

On a deeper level, it can be said that the fact that on Tisha B'Av the beginning of the future redemption occurs is not only at the moment after the destruction, when the redeemer of Israel is born, but even before that. For the lion ascended and destroyed Ariel (the Temple) in order that the lion will come and rebuild Ariel^[38]. This means that the intent for Ariel to be rebuilt existed before it was destroyed^[39], but at that time, this intent and thought were concealed (at the level of thought) and not revealed, so that the destruction could take place, and through this specifically, the Third Temple, which is greater than the first two, will be built. At the moment after the destruction, the revelation of the future redemption began—the redeemer of Israel was born. However, the birth on Tisha B'Av is only the beginning of the revelation [as is also evident from the matters of Tisha B'Av that continue even after Mincha and after Kiddush Levanah on Motzaei Tisha B'Av^[40]], and the main revelation is on Tu B'Av. Based on this, the connection between the greatness of Tu B'Av and the fullness of the moon is understood: it is the perfection of revelation, for Tu B'Av is the revelation of the redemption that was (in concealment, in thought and intent) on Tisha B'Av.

6) It can be said that the reason the commandment^[41] "They shall make Me a sanctuary," which is a command for all generations to make a house for Hashem^[42] [a command for all Temples, including the future Temple], was stated (openly) regarding the construction of the Mishkan is because the Mishkan included in concealment both the Temple, which is a permanent dwelling^[43], and the future Temple, which is a tent that will not be taken down, the main aspect of permanence (as above, section 3). Similarly, it is known^[44] regarding the redemptions, that the Exodus from Egypt opened the channel and included within it all redemptions, including the future redemption. However, the revelation of the Third Temple and the third redemption is through the service during exile, which is similar to the service of teshuvah. Since at the Exodus the Jews were on the level of tzaddikim^[45], the future redemption, which was included in the Exodus, was then in concealment.

Based on this, it can be explained why in the Mishkan's courtyard there were fifteen cubits of hangings for the shoulder, even though this concept is related to the Third Temple, because the Mishkan included both the Temple and the Third Temple. Nevertheless, there were no festivals for Israel like Tu B'Av, because before the sin of the spies, when according to the order of Seder Hishtalshelus there was no possibility for the destruction of the Temple and therefore also not for the building of the Third Temple, this was in total concealment. After the sin of the spies, when it was decreed that the generation of the wilderness would not enter the Land and the beginning of the matter of the destruction of the Temple [for then began the drawing down of the Third Temple at the level of thought], on Tu B'Av each year (beginning with the Tu B'Av when the deaths in the wilderness ended, and all the more so after the destruction of the Temple) the inner aspect of the fifteen cubits of hangings for the shoulder in the Mishkan's courtyard is revealed, which is the drawing down of Atik into Yud-Hei and thus also into Malchus, the concept of "a tent that will not be taken down," the Third Temple in which there is no interruption. Then the inner intent of the weeping on the first Tisha B'Av, "the people wept that night"^[46], which established weeping for generations, is also revealed—that the weeping is so that there will be the positive weeping of the future, "they will come with weeping"^[47], a weeping of joy^[48] due to the revelation of the highest levels^[49], as our Sages said^[50] regarding Rabbi Akiva, that when he grasped the secrets of the Torah in Shir HaShirim, his eyes flowed with tears—tears of joy due to the abundance of light^[51].

7) This is why on Tu B'Av the daughters of Jerusalem [some versions: the daughters of Israel^[52]] would go out and dance in the vineyards, for the dance of Tu B'Av is similar to and a reflection of the future dance^[53] that the Holy One, blessed be He, will make for the righteous^[54], and each one will point with his finger and say^[55] "Hinei Elokeinu Zeh Kivinu Lo Veyoshieinu Zeh Hashem Kivinu Lo Nagilah VeNismachah BeYeshuaso" ("Behold, this is our G‑d, we hoped for Him, and He saved us; this is Hashem, we hoped for Him, let us rejoice and be glad in His salvation")^[56]. At the Exodus they said "this" once ("Zeh Keili VeAnveihu"^[57]), but in the future they will say "this" twice^[58] ("Hinei Elokeinu Zeh... Zeh Hashem..."). At the Exodus, when they were on the level of tzaddikim, they said "this" only once—the revelation of Hashem of Zeir Anpin; but in the future, when they will be on the level of baalei teshuvah [for teshuvah is "double strength"^[59]] they will say "this" twice—the revelation of Hashem of Zeir Anpin and the revelation of Hashem of Atik^[60]. The verse continues, "let us rejoice and be glad in His salvation," and it can be said that His salvation (of Hashem), the salvation about which it is said "let us rejoice and be glad in His salvation," is the inner aspect of Atik. As is known^[61], in the future there will also be the revelation of the inner aspect of Atik.

May it be His will that all these matters be fulfilled very soon, especially after the haftarah of Minchah on Tisha B'Av, "My salvation is soon to come"^[62], that My salvation (of Hashem), the salvation about which it is said "let us rejoice and be glad in His salvation," is soon to come, speedily in our days, Amen^[63], so may it be His will.

Summary

The Rebbe teaches that Tu B'Av represents the ultimate ascent after the deepest descent, symbolized by the full moon after Tisha B'Av. This day reflects the future redemption, when hidden G‑dliness will be fully revealed, transforming sorrow into everlasting joy and completion.