040 - יום ד', חמשה עשר באב ה'תשל"ה - לא היו ימים טובים לישראל כחמשה עשר באב וכיום הכפורים

We will learn the maamar “Lo Hoyu Yomim Tovim L’Yisroel K’Chamisha Assar B’Av U’k’Yom HaKippurim,” which is the 40th maamar in Maamorei Melukot, Chelek Daled.

This maamar is part of a collection of maamarim, some of which were not fully edited (mugah) by the Rebbe. This particular maamar had already been printed earlier. As noted, when the Rebbe reviewed and edited it in the year תשל"ה, it was later re-edited and published again in the kuntres of Tu B’Av תשמ"ט, appearing in the sefer on page ק"ס"ז. In our edition, it is counted as the 18th maamar.

Essentially, this is a repetition of an earlier maamar, but since this version was found in the Rebbe’s room after Gimmel Tammuz and had been reviewed by the Rebbe, it was re-edited and reprinted. As Chazal say, “Mishnah lo zoza mimkomah”—a teaching retains its place—so even this version has its own unique contribution.

We will now go through this maamar step by step, besiyata dishmaya, dated Yom Daled, Chamisha Assar B’Av, ה’תשל"ה.

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Opening Idea of the Maamar

This maamar explains the greatness of Chamisha Assar B’Av (Tu B’Av)—that it is a great Yom Tov specifically because of the descent that precedes it and the elevation that follows.

We begin with:

• The world as it was created—complete (al miluyei nivra)
• Then the elevation that comes through Torah
• And then an even higher level—beyond limitation (bli gvul)—which leads to the greatness of Tu B’Av

This is connected to the levels of:

• Bechol levavcha
• Bechol nafshecha
• Bechol me’odecha

as the Rebbe will elaborate.

---

First Question: Why Compare Tu B’Av and Yom Kippur?

The Gemara states:

“Lo hoyu yomim tovim l’Yisroel k’Chamisha Assar B’Av u’k’Yom HaKippurim.”

There were no greater festivals than Tu B’Av and Yom Kippur.

This raises a question:

What is the connection between these two days?

They seem completely different:

• Yom Kippur — a day of fasting, awe, and atonement
• Tu B’Av — a day of joy

So what is the common denominator?

The Rebbe will explain that both involve:

• A great descent
• Followed by an even greater elevation

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Second Question: Why Is This at the End of Masechta Taanis?

This statement appears at the end of Masechta Taanis.

But that is puzzling:

• Taanis deals with fasting and calamities
• Yom Tov is about joy

So why conclude a tractate of fasting with the greatest expression of joy?

Even more so:

• This is not just ordinary joy
• It is greater than all other Yomim Tovim—even those with the mitzvah of “V’samachta b’chagecha”

So why place the greatest joy דווקא in a tractate about fasting?

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Third Question: Connection to Yom Kippur

Not only is this statement in Masechta Taanis, but it compares Tu B’Av specifically to Yom Kippur, which is itself a fast day—and the only fast from the Torah.

Other fast days:

• Will eventually become days of joy (yehofchu l’sason u’l’simcha)

But Yom Kippur:

• Remains a fast even in the future

So the comparison suggests that Tu B’Av has a connection not only to temporary fasts—but even to the essential fast of Yom Kippur.

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Fourth Question: Why Is Tu B’Av a Yom Tov?

The Gemara itself asks:

• Yom Kippur — understandable, since it is a day of forgiveness (selicha u’mechila)
• Tu B’Av — what exactly is its reason?

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Explanation from Pri Etz Chaim

The maamar brings that Tu B’Av is special because it is:

Milui halevanah — the full moon

But this raises another question:

• Every month has a full moon on the 15th
• Why is Tu B’Av unique?

Even more:

• Pesach and Sukkos also occur on the 15th
• Yet Tu B’Av is considered even greater

So what makes Tu B’Av unique?

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Another Reason: Weakening of the Sun

The Gemara gives another reason:

On Tu B’Av, the strength of the sun weakens (tashash kocho shel chamah)

Because of this:

• They stopped cutting wood for the Mizbeach

But this seems difficult:

• This is a natural phenomenon
• Not something related to human action

So why is it a reason for such a great Yom Tov?

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Key Insight: It Must Relate to Avodas HaAdam

The Rebbe explains:

Even though this seems like a natural occurrence, it must also relate to Avodas HaAdam.

Just like Yom Kippur:

• The day itself atones (itzumo shel yom mechaper)
• But the person’s avodah enhances and completes the kaparah

Similarly:

• Tu B’Av also contains both:
  • A natural element
  • And human contribution

The comparison between Tu B’Av and Yom Kippur is specifically in this point:

• The combination of what comes from Above
• And what is accomplished through human effort

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Deeper Parallel to Yom Kippur

On Yom Kippur:

• The day itself brings atonement
• But without the person’s participation, it is incomplete

Even more:

• If a person violates Yom Kippur itself, it does not atone

So human involvement is essential.

Similarly for Tu B’Av:

• The weakening of the sun is not the full story
• It reflects something deeper in avodah

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Core Explanation: Tu B’Av After Tisha B’Av

The key idea:

Yes, every month has a full moon—but Tu B’Av is unique because:

It comes after the descent of Tisha B’Av

The elevation after such a descent is far greater than a regular full moon.

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The Descent of Tisha B’Av

The Midrash says:

• A lion (Aryeh) came in the month of Aryeh (Av)
• And destroyed the Ariel (the Beis HaMikdash)

But this destruction is:

• For the sake of a greater rebuilding

The descent itself is what enables the greatest ascent.

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Summary of the Flow

• Tu B’Av is not just a natural “full moon”
• It is the greatest elevation after the greatest descent
• That is why it surpasses even other Yomim Tovim

And that is also why:

• It is connected to fasting
• It is placed in Masechta Taanis
• And it is compared specifically to Yom Kippur

So we have the concept of the Aryeh (lion)—which refers to Hashem, as the verse states, “When the lion roars, who is not afraid?” This refers to the Almighty.

• The idea is that just as the destruction took place in the month of Av, whose mazal is Aryeh, so too the rebuilding will also come through the Aryeh—in that same time. As it says, “I will transform their mourning into joy.” Meaning, specifically in that very period and context where there was mourning, it will be transformed into joy. Hashem Himself will come and rebuild the Ariel, the Beis HaMikdash.

  ---

  The Purpose of the Descent

  From this teaching in the Yalkut, we understand:

  The descent—the destruction and exile—was only in order to bring about a greater elevation.

  The destruction of the Beis HaMikdash:

  • Took place in the mazal of Aryeh
  • Was specifically “on condition” that it would lead to a higher rebuilding

  This refers to the third Beis HaMikdash, which is greater than both the first and second.

  Why was destruction necessary?

  Because:

  The only way to reach that higher level is through the prior descent.

  The greatness of the third Beis HaMikdash comes specifically through:

  • Galus (exile)
  • Followed by Geulah (redemption)

  ---

  The Rule: Greater Descent → Greater Elevation

  This leads to a fundamental principle:

  The greater the descent, the greater the elevation that follows.

  Therefore:

  • Since Tisha B’Av represents the greatest descent
  • Tu B’Av, which follows it, represents the greatest ascent

  ---

  Why Tu B’Av Is Greater Than Other “15ths”

  Every month has a 15th:

  • 15 Nissan → Pesach
  • 15 Tishrei → Sukkos

  But Tu B’Av is greater because:

  Its elevation comes after the deepest descent—Tisha B’Av.

  ---

  Comparison to Pesach and Sukkos

  Even though:

  • Pesach follows the descent of Egypt
  • Sukkos follows the process of Teshuvah from Yom Kippur

  Still, those descents are different:

  Pesach

  • The Jews were already in a state of Tzaddikim
  • The descent was not absolute

  Sukkos (after Yom Kippur)

  • The descent is spiritual (Teshuvah)
  • It relates to the inner, spiritual state

  ---

  The Unique Descent of Tisha B’Av

  Tisha B’Av is different:

  • The destruction affected physical reality itself
  • Hashem “poured out His anger on wood and stones”

  This is:

  • A descent into the lowest level of physicality
  • Not just spiritual deficiency—but actual physical destruction

  Because the descent reaches the lowest level:

  The elevation that follows reaches the highest level.

  ---

  Double Comfort

  This explains the idea of:

  “Anochi, Anochi Hu Menachemchem” — a double comfort

  The comfort is greater because:

  • It follows a deeper pain
  • It brings a higher revelation

  ---

  Why Tu B’Av Is Even Greater Than Yom Kippur

  Now we understand:

  • Yom Kippur deals mainly with spiritual correction
  • Tu B’Av follows a descent that affects the physical world itself

  Therefore:

  Tu B’Av represents a higher elevation

  ---

  Why Tu B’Av Is Mentioned Before Yom Kippur

  Even though:

  • Chronologically, Yom Kippur comes earlier
  • Historically, it was established earlier

  Still, the Mishnah says:

  Tu B’Av first, then Yom Kippur

  Why?

  Because:

  • Tu B’Av is on a higher level of elevation

  ---

  New Question: How Can Tu B’Av Be Greater Than Yom Tov?

  Now the Rebbe asks:

  • Yom Tov has a Torah command: “V’samachta b’chagecha”
  • Tu B’Av has no such command

  And even Yom Kippur:

  • The Torah commands fasting, not joy

  So how can Tu B’Av and Yom Kippur be greater in joy than Torah Yomim Tovim?

  ---

  The Answer: The Power of the Jew

  The answer is profound:

  There is a level higher than Torah—the Jewish soul.

  There are two levels of “fullness” (like the full moon):

  1. Fullness According to Torah

  • The structure established by Torah
  • Reflected in nature (the moon’s cycle)

  2. Fullness Through Avodas HaAdam

  • The work of the Jew
  • A level beyond limitation

  This second level is higher than Torah itself.

  ---

  Jew Above Torah

  This is why:

  • The Jewish people are called the chosson (giver)
  • Torah is the kallah (receiver)

  The Jew:

  • Draws down the Giver of the Torah into the Torah

  This is expressed in:

  • The blessing before Torah learning
  • Which is a drawing down (hamshacha)

  ---

  Two Types of Full Moon

  Pesach & Sukkos

  • Fullness according to Torah
  • Measured, structured avodah

  Tu B’Av

  • Fullness from the Jew’s essence
  • Beyond limitation (B’chol Me’odecha)
  • Self-transcendent service

  ---

  Three Levels

  The Rebbe now outlines three stages:

  1. The world as it is created – complete on its own
  2. The world elevated through Torah – structured elevation
  3. The world elevated through the Jew – beyond limitation

  ---

  The Verse: “יתרון הארץ בכל הוא”

  To explain this, the maamar brings the verse from Koheles:

  “יתרון הארץ בכל הוא”

  And continues:

  “מלך לשדה נעבד”

  These correspond to the three levels:

  1. Land (earth itself)
  2. יתרון הארץ בכל – elevation through Torah
  3. מלך לשדה נעבד – highest level through avodah

  ---

  The Concept of “Field”

  Within “land,” the field represents:

  • The most refined and productive part
  • A place of growth

  But when the field is worked:

  • It reaches a higher level
  • It draws down the “King”

  This represents:

  The highest level achieved through human effort

When we speak about Gan Eden, it is referred to as a “field” (sadeh). Just as a field is the choicest part of the land—fit for planting and growth—so too Gan Eden is the choicest aspect of the world, the place that is fit for the revelation of Divine light.

The revelation of light (giluy Or) in Gan Eden is on a higher level than the light that shines throughout the general world. That is why it is called a sadeh—a place of flourishing and growth.

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Light in the World vs. Light in Gan Eden

The light that shines in the world generally comes from the middos—the emotional attributes:

• Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod, Malchus

Creation corresponds to the six days of creation (or seven including Shabbos), which align with these middos.

Now, although the world was created with Asarah Maamaros (Ten Utterances)—which include also Chochmah, Binah, and Daas—the intellect is present only as it is drawn into the middos.

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Gan Eden: A Higher Revelation

In Gan Eden, however, the light is drawn from:

• Chochmah, Binah, and Daas (the gimel rishonim)

Because of this:

• The perception of G-dliness is entirely different
• In the world → awareness of existence
• In Gan Eden → perception of the essence of G-dliness

This is why Gan Eden is called:

“Yisron Eretz” — the advantage of the land

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The Meaning of “Kol”

The verse says:

“Yisron Eretz b’chol hu”

The advantage of Gan Eden over the general world comes through “kol.”

• “Kol” corresponds to Yesod
• Gematria of “kol” = 50
• Refers to the 50 gates of Binah

Through Yesod:

• The mochin (intellect) are drawn down
• Including both Chochmah and Binah

So Gan Eden includes:

• Not only middos
• But also the higher intellectual levels

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First Level: Gan Eden Itself

This is the first stage:

• Gan Eden as it is
• A complete world
• With full revelation of all ten Sefiros

---

Second Level: Working the Field

Then comes a higher level:

“Melech la’sadeh ne’evad” — A king is served by the field

When one works the field (le’ovdah u’leshomrah):

• A higher level is revealed
• Even higher than Gan Eden itself

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The Level of “Melech” — Keter

The “King” refers to:

• Melech Ila’ah
• The level of Keter
• Higher than Hishtalshelus

The entire order of creation:

• Comes from the Ten Sefiros
• Ultimately rooted in Chochmah

But Keter:

• Is above all that
• Beyond the entire system

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What Type of Avodah Draws Down Keter?

To draw down Keter:

You need:

Avodah beyond limitation — “Bechol Me’odecha”

Regular Torah and mitzvos:

• Even when done properly
• Draw down light within Hishtalshelus

But:

• To reach beyond → requires going beyond oneself

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Adam HaRishon in Gan Eden

Adam was placed in Gan Eden:

• Not to receive reward
• But to work it and guard it

This corresponds to:

• 248 positive mitzvos
• 365 prohibitions

Through this avodah:

• He elevated Gan Eden itself

But still:

• This is within limitation

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Limitation vs. Beyond Limitation

Regular avodah:

• Sustains the world
• Keeps existence going

But it does not reach:

• The level of Keter

Only through:

Bechol Me’odecha
— beyond measure

does one draw down:

• Higher than Hishtalshelus

---

Back to Tu B’Av

Now we understand:

Why the maamar explains:

“Melech la’sadeh ne’evad”

Before explaining Tu B’Av:

Because Tu B’Av represents:

• The level of drawing down the King
• Through avodah beyond limitation

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Comparison of the Three “15ths”

15 Nissan / 15 Tishrei

• Fullness according to Torah
• Measured avodah
• Within Hishtalshelus

15 Av

• Comes after Tisha B’Av
• Leads to Bechol Me’odecha
• Draws down Keter

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Why the Descent Is Necessary

The great descent of Tisha B’Av:

• Creates inner pressure
• A sense of limitation

This awakens:

A desire to break all boundaries

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The Role of Struggle

When a person feels:

• Constraints
• Obstacles
• Physical or spiritual limitations

This pushes him toward:

• Greater avodah
• Beyond measure

Even physical challenges:

• Hunger, illness
• Limit one’s ability

As the Rambam says:

• One cannot properly serve Hashem when unwell

But overcoming these:

• Requires deeper effort
• Brings higher elevation

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The Power of Exile

In exile:

• Obstacles are even greater

But precisely this:

• Produces Bechol Me’odecha

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The “Negative” Interpretation

The maamar also brings a negative interpretation:

“Melech la’sadeh ne’evad”
— the King is “subjugated” to the field

This refers to:

• The Shechinah in exile
• Hidden within impurity

---

Why Bring This?

Because:

Reflecting on the negative deepens the avodah

When a person reflects:

• On exile
• On his own shortcomings

This awakens:

• A deeper drive
• Beyond limitation

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Back to the Aryeh

The destruction:

• The lion (Nevuchadnezzar) destroyed

But this was only:

• To bring the true Lion (Hashem)

As it says:

“Aryeh sha’ag — who will not fear”

This is:

• Revelation of Keter

---

Why Destruction Was Necessary

To reach:

• The highest revelation

You need:

• The deepest descent

The pain of exile:

• Creates the push
• To serve beyond limitation

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The Third Beis HaMikdash

Now we understand:

Why the third Beis HaMikdash:

• Is greater than the first two
• Will be eternal

Because:

• It comes after exile
• It draws from Ein Sof
• Beyond Hishtalshelus

And therefore:

It will never be destroyed

The revelation of Ein Sof, which is higher than Hishtalshelus, has no interruption—there is no hefsek. As it is written:

“Mikdash Hashem, konenu yadecha” — the Sanctuary that Your hands will establish.

This refers to the third Beis HaMikdash, which will be built by Hashem Himself. Because it comes from the level of Ein Sof—beyond Hishtalshelus—it will exist eternally, without interruption. Therefore, “Hashem yimloch le’olam va’ed”—Hashem will reign forever.

---

How Do We Reach This Level in Golus?

The question is:

How do we, during the time of Golus, reach the level of Bechol Me’odecha, through which the future Beis HaMikdash will come?

The answer is:

We draw strength from the revelations of the first and second Beis HaMikdash.

These earlier revelations:

• Provide the power to illuminate the darkness of exile
• Through “Ner mitzvah v’Torah or”
• Enable us to transform night into day

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The Power of the Earlier Batei Mikdash

Even though:

• The first and second Beis HaMikdash had interruptions

Still:

• They contained a glimmer of the future Beis HaMikdash

This is also true regarding the Mishkan:

• Though temporary (ohel)
• Because it was built through Moshe’s hands
• It carries an element of eternity

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Why Mention Mishkan and Earlier Mikdash?

The maamar brings both interpretations of:

“Mikdash Hashem konenu yadecha”

It refers to:

1. The future Beis HaMikdash
2. The Mishkan and earlier Mikdash

Why?

Because:

The earlier Mikdash gives us the koach now in Golus
to bring the future Mikdash

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The True Eternity — Only in the Third Mikdash

The literal meaning of:

• “Your hands have established”

Refers specifically to:

• The third Beis HaMikdash

Because:

• It is built by Hashem
• From the level of Kesser
• Beyond Hishtalshelus

That is where the true perfection (shleimus) will be.

---

Full Moon — Two Levels

The concept of “Kayma Sihara BeShleimusa” (full moon) existed already:

• In the time of Shlomo HaMelech
• The 15th generation from Avraham
• Corresponding to the first Beis HaMikdash

This is:

• A complete state within Hishtalshelus
• Like Gan Eden

But:

The future perfection is higher
It comes from Bechol Me’odecha
and draws from Kesser

---

How Do We Reach That Highest Level?

To reach:

Melech la’sadeh ne’evad — in its highest sense

We must first have:

The descent of Malchus into the lowest levels

Even into:

• The “field of the other side”

This is the state of exile.

---

From the Lowest to the Highest

When Malchus descends:

• To the lowest possible place

Then:

It can rise to the highest level
— until Atik (Pnimiyus HaKesser) shines within Malchus

---

Yerushalayim — Malchus Elevated

This explains why Yerushalayim (Malchus) will be called:

“Naveh Shaanan”

— a term usually associated with the highest levels.

Because:

• In the future
• Malchus will contain the level of Atik

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Connection to Yom Kippur

Now we understand the connection:

On Yom Kippur:

• Malchus ascends

This is reflected in:

• The five tefillos
• Each representing a higher ascent

At Neilah:

• We reach Pnimiyus Atik

That is why we say:

• Hashem hu haElokim — 7 times (middos)
• Baruch Shem — 3 times (mochin)
• Shema Yisrael — once (essence)

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Tu B’Av — Even Higher

Tu B’Av also reaches:

• Pnimiyus Atik

But even more:

It comes after Tisha B’Av
— after the greatest descent

Therefore:

• Its elevation is even higher than Yom Kippur

---

Parallel to the Future Redemption

This ascent is similar to:

• The future Geulah
• Through Moshiach

Which comes through:

• Struggle
• Victory (nitzachon)

Moshiach will:

• Wage war
• Overcome opposition
• Build the Beis HaMikdash
• Gather all exiles

---

Final Insight

The ascent of Tu B’Av:

• Comes specifically after descent
• Through struggle
• Through overcoming limitation

This leads to:

The highest revelation — beyond Hishtalshelus

---

Conclusion

Now we understand:

• Why Tu B’Av is greater than all other “15ths”
• Even greater than Yom Kippur
• Even greater than Torah Yomim Tovim

Because:

It represents the avodah of
Bechol Me’odecha
— beyond all limitation

And through that:

We draw down the ultimate level
— the revelation of Ein Sof