English translation — מאמר לא היו ימים טובים לישראל תשל"ה

With the help of Heaven.

Tuesday,

the fifteenth of Av, 5735*

"There were no greater festivals for Israel than the fifteenth of Av and Yom Kippur,"

and it is stated in the Gemara,

"Granted, Yom Kippur, because it has forgiveness and pardon,

the day on which the latter Tablets were given,

but the fifteenth of Av, what is it?"

And it answers that on the fifteenth of Av several good things occurred

(the day the tribes were permitted to intermarry, etc.).

And it needs to be understood,

what is the greatness of these events,

that because of this,

the festival of the fifteenth of Av is greater than the other festivals.

And especially, from the simple language "There were no greater festivals for Israel than the fifteenth of Av, etc." it implies

that it is greater than all the festivals,

even the three pilgrimage festivals.

Also, it needs to be understood,

that from the fact that there were no [greater festivals] than the fifteenth of Av and Yom Kippur, it implies that the fifteenth of Av and Yom Kippur are related to each other.

And also, it must be said that this teaching is the conclusion and seal of Tractate Ta'anit,

for ostensibly,

fasting and a festival

[and especially a very great festival,

that there were no festivals like it]

are opposites.

And the explanation is,

that the essence of the festival of the fifteenth of Av is as brought in the maamar that explains the concept of the fifteenth of Av of the Rebbe

(the Rebbe Rashab)

of blessed memory,

from the Pri Etz Chaim,

that then is

[the perfection]

the fullness of the moon

[and the events that occurred on the fifteenth of Av are like results of the essential concept of this day—the fullness of the moon].

And it is explained in the maamar,

that although on every fifteenth of the month there is the fullness of the moon,

nevertheless,

the greatness of the level of the fullness of the moon is its fullness and perfection after a deficiency,

for the perfection after a deficiency is a more elevated perfection than the perfection that is from itself,

as is known

the principle regarding ascents and descents,

that the ascent after the descent is an ascent to a level higher than the level before the descent,

and the greater the descent,

the greater the ascent.

Therefore, the essential level of the fullness of the moon is on the fifteenth of Av,

for in the month of Av,

the descent of the moon

(and Israel are compared to the moon)

is a very great descent,

therefore,

the ascent of the fifteenth of Av

(after the descent of Tisha B'Av)

is a very great ascent.

And this is "There were no greater festivals for Israel than the fifteenth of Av,"

that it is a festival greater even than the festivals of Pesach and Sukkos,

even though these festivals also occur on the fifteenth of the month,

for the ascent of the fifteenth of Nissan

(Pesach),

although it comes after the descent of the Egyptian exile,

nevertheless,

when Israel left Egypt it was the beginning of their service, the level of tzaddikim,

a convert who converts

is like a newborn child,

and therefore the ascent of the fifteenth of Nissan is not so connected to the descent that preceded it.

And also the ascent of the fifteenth of Tishrei

(Sukkos),

although the festival of Sukkos comes in connection with the repentance and atonement of Yom Kippur,

nevertheless,

the ascent itself from the undesirable state that existed before is on Yom Kippur,

only that the revelation of the concepts drawn down on Yom Kippur is on Sukkos.

But not so the ascent after the descent of the beginning of the month of Av,

where the ascent itself is on the fifteenth of Av,

therefore,

the festival of the fifteenth of Av is greater than the festivals of Pesach and Sukkos.

2)

But still, one must understand:

Behold, the festivals of Pesach and Sukkos

(and of Shavuos)

are from the Torah,

so how is it possible that the festival of the Fifteenth of Av should be greater than the festival of the Three Pilgrim Festivals?

Also, one must understand:

From the fact that it says, "There were no better festivals for Israel than the Fifteenth of Av and Yom Kippur,"

and it places the Fifteenth of Av before Yom Kippur

[even though the festival of the Fifteenth of Av was instituted

(according to all the reasons in the Gemara)

several years after the festival of Yom Kippur],

it implies

that the festival of the Fifteenth of Av is also more elevated than the festival of Yom Kippur,

and this requires explanation:

Behold, even on Yom Kippur there is an ascent from an undesirable state,

so what is the superiority of the Fifteenth of Av over Yom Kippur?

3)

And this will be understood based on what is explained in the maamar, "The explanation of the verse,"18

"The advantage of the land in everything is a king for a cultivated field."19

For "land" refers to the entirety of the world,

and "field"

(the choicest part of the land)

is the Garden of Eden.

And this distinction between the entirety of the world and the Garden of Eden

(that the entirety of the world is called "land" and the Garden of Eden is called "field")

is in their source.

For the coming into being of the world is from the aspect of speech of Malchus

(the externality of Malchus20)

which is called "land,"

and the Garden of Eden is from the aspect of the first three [sefiros] of Malchus

(the inwardness of Malchus20)

which is called "field,"

as explained in the maamar.

For the speech of Malchus

(the ten utterances with which the world was created21)

its function is to bring created beings into existence,

analogous to speech in a person, which is for the sake of another,

and the first three [sefiros] of Malchus are the inwardness of Malchus, which receives from Yesod,

which is22

the conclusion of Atzilus

(the end of the body23),

analogous to the emotions in a person,

for although they relate to another,

nevertheless their function is24

that the person is aroused and affected.

And the maamar adds that there is yet another advantage of the Garden of Eden over the entirety of the world:

The flow into the world is from the emotions,

for the speech of Malchus receives from the emotions,25

and the flow into the Garden of Eden is from the intellect,

and as explained there,

that which Yesod is called by the name "Kol" (all)26

is because of the fifty gates of Binah that are drawn into it

(Kol in gematria is fifty27),

therefore,

since the Garden of Eden is from the inwardness of Malchus, which receives from Yesod,

behold, through Yesod, the intellect is also drawn into the Garden of Eden.

And this is "The advantage of the land in everything is a king for a cultivated field,"

that the advantage of the land

(the entirety of the world,

whose coming into being is from the speech of Malchus)

is "in everything" (bakol),

the drawing of Yesod,

and through this – the drawing of the intellect,

and then the revelation of Elokus is drawn also into the entirety of the world,

as in the Garden of Eden.

And "a king for a cultivated field" is as stated in the Zohar,28

"Who is the King? That is the Supreme King who joins with the field when it is cultivated,"

that through the service in the Garden of Eden

(a cultivated field)

the drawing of the Kesser

(the Supreme King)

which is above the chain of descent, is effected.

And it is explained in the maamar,

that then,

when [the light] shines in the Malchus of the Kesser that is above the chain of descent,

the moon stands in its fullness,

for the light shines even in the externality of Malchus

(the speech of Malchus,

the ten utterances with which the world was created),

and through this,

also in the world.

For in the drawing down that follows the order of descent,

there is a distinction between the inwardness of Malchus

(the field)

and the externality of Malchus

(the land),

and therefore,

when the drawing down into Malchus is from the aspect of the intellects,

the revelation is only in the level of Malchus that receives from Zeir Anpin

(the inwardness of Malchus),

and in the level of Malchus that is the root of the created beings

(the ten utterances)

the light does not shine.

Like the example of

the moon at the time of its defect,

when the light of the sun shines only on its upper hemisphere.

And when the drawing down is from the Kesser that is above the chain of descent,

the revelation is also in the ten utterances

(and through them also in the world),

like the example of

the moon at the time of its fullness

(in the middle of the month),

when the light of the sun shines also on its lower hemisphere.

D)

And it must be understood,

for seemingly the matter of the diminution of the moon is that in order for the worlds to come into being, a diminution and lack was made in Malchus

("You have made the heavens etc.,"

"You have lacked the aleph"),

in that the light of Atzilus that is above the root of the created beings does not shine in it,

and since in Gan Eden the aspect of Kol shines,

the Yesod and also the intellects,

behold there is no lack in it.

And as explained in the maamar,

that the reason Gan Eden is called by the name Kol,

is,

because it has everything without lack.

And according to this it is found,

that also in Gan Eden the moon

(Malchus)

is in perfection.

And in the maamar it says that the matter of "the moon stands in its fullness" is specifically when "the king to the field is served,"

that through the service the Kesser is drawn into it

(the Supernal King)

that is above the chain of descent.

And one may explain this as follows,

that the true matter of "the moon stands in its fullness" is that the perfection is in a manner that no lack can possibly apply.

And this perfection is specifically when the drawing down is from a light that is above any relation to worlds,

in which no contraction can possibly apply.

For a light that relates to worlds,

even the light that is before the contraction,

is a light such that contraction can apply to it.

And therefore,

the drawing down of the aspect of Kol in Gan Eden,

even though the drawing down is in perfection

[and as above from the maamar that the explanation of Kol is everything without lack],

since the drawing down is from a limited light

(intellects)

to which contraction and cessation can apply,

it is not true perfection.

And the true matter of "the moon stands in its fullness" is through the service of Torah and mitzvos,

through which is drawn the light of the Unlimited One

(which is above the light that relates to worlds)

in which no contraction can apply,

"the king to the field is served."

5)

Now, it is explained in the maamar,

that regarding "the field that Hashem blessed,"

there are two interpretations.

Rashi's interpretation is that it is Gan Eden,

and the Targum Yonasan's interpretation is that it is the Beis HaMikdash.

And as explained in many places,

the Beis HaMikdash is like Gan Eden.

And just as

in Gan Eden there are two levels,

Gan Eden in its own right and the additional light drawn into it through service,

similarly is it in the Beis HaMikdash,

for in addition to the revelation that was in the Beis HaMikdash in its own right,

through the service in the Beis HaMikdash

(the service of the offerings)

a more elevated revelation shone within it.

And based on what is stated in the maamar, that the concept of "the moon stands in its fullness" is

(primarily)

through the service in the field

("a king is served by the field"),

it is understood,

that likewise, regarding the Beis HaMikdash,

the concept of "the moon stands in its fullness" that was in the Beis HaMikdash in its own right,

that is, the place of the Beis HaMikdash, of which it is said "there is no ordinary place,"

and also the time of the building of the Beis HaMikdash, which was built by Shlomo in the fifteenth generation from Avraham, when "the moon stood in its fullness,"

is analogous to the revelation in Gan Eden in its own right,

[which is] "field,"

and the primary "moon stands in its fullness" that was in the Beis HaMikdash is that through the service in the Beis HaMikdash, an additional light was drawn into it, which is above the chain of descent,

"a king is served by the field."

And based on this, it can be said,

that the revelation that was in the Beis HaMikdash in its own right,

its drawing down was only during the time of the Temple.

And as explained in the maamar,

the difference between the time of the Temple and the time of exile is analogous to the difference between the upper hemisphere of the moon and its lower hemisphere.

Therefore,

since the revelation that was in the Beis HaMikdash in its own right is a limited light that shines only

in the level of Malchus that receives from Z'eir Anpin

(the upper hemisphere of the moon),

its drawing down was only during the time of the Temple.

But the light that was added in the Beis HaMikdash through the service

[the service of the offerings,

and likewise the service of "make for Me a Sanctuary"],

since this light is without limit, to which cessation does not apply,

its drawing down is also during the time of exile.

However, due to the descent of the time of exile,

the light is not felt in the world

(as will be explained in section 6).

6)

And the maamar continues,

that there is another interpretation in the Zohar

regarding "a king is served by the field,"

that it is for the worse.

For "field" is the field of the Other Side

[as in "in the field she was found"],

and "a king is served by the field" is that the kingship of holiness is served by the field of the Other Side.

And it can be said,

that this interpretation of "a king is served by the field" coming after and in continuation of the interpretation that "a king is served by the field" is for the better,

is,

because the existence of the concept of "a king is served by the field" for the worse is in order that the concept of "a king is served by the field" for the better,

the drawing down of the Supernal King

(Kesser),

will be in a more elevated manner.

And it can be said that the enhancement added to the drawing down of Kesser through the descent

(of "a king is served by the field" for the worse)

relative to the drawing down that preceded the descent,

is an addition that is beyond comparison.

And to the extent that relative to the drawing down after the descent,

the drawing down that was beforehand is within the order of the chain of descent.

And this is what our sages said,

that "a lion arose in the constellation of Leo and destroyed Ariel... is in order that a lion will come in the constellation of Leo and build Ariel,"

and it is known

that "a lion will come"

[this is the Holy One, blessed be He,

of Whom it is written,

"a lion has roared, who will not fear"]

is the revelation of Kesser, which is above the chain of descent.

And from the fact that in order for there to be "a lion will come"

(the revelation of Kesser, which is above the chain of descent)

it was necessary for "a lion arose... and destroyed Ariel,"

even though the concept of "a king is served by the field"

(for the better)

also existed beforehand,

it is understood,

that the drawing down of Kesser

(the Supernal King)

that was beforehand,

relative to the drawing down after the descent,

is within the order of the chain of descent.

And one can explain this based on the known concept

that the service of the tzaddikim

(including also the drawing down that comes through the service)

is in the aspect of direct light,

from above to below,

meaning that the revelation that shines in the world through the service of the tzaddikim is

(primarily)

from the side of the upper,

and in order for there to be refinement and ascent also in the lower itself,

this is accomplished

(primarily)

through the service of teshuvah.

And based on this, one will understand that the drawing down of the Keter

(the Supreme King)

that existed before the descent of the exile,

in relation to the drawing down after the descent, is within the order of Hishtalshelus,

for the true essence of the matter of that which is above Hishtalshelus is that it has no limitation or division of above and below,

and since the service in the time of the Beis HaMikdash is

(generally)

the service of the tzaddikim,

and the drawing down through this service is

(primarily)

from the side of the upper,

meaning that even after the drawing down there is a distinction between the upper and the lower,

it follows that this drawing down is within the category of Hishtalshelus.

[However, within the aspects of Hishtalshelus itself,

the drawing down through the service of Torah and Mitzvos is from the light of the levush ha’or,

which is in every place equally.

Therefore,

the light that was drawn down in the Beis HaMikdash through the service,

exists also during the time of exile

(as above in section 5).

But nevertheless,

since

that the light is in every place is because the light is Ein Sof,

therefore,

in order for the light to be felt in the world,

it is specifically when the world is in a manner that has a connection to the light.

And since during the time of exile a descent occurred in the world,

therefore,

during the time of exile the revelation does not shine in the world].

And through the service during the time of exile,

which is

(generally)

the service of teshuvah,

the drawing down is from a place where there is no distinction of above and below,

the true essence of the matter of that which is above the order of Hishtalshelus,

for through this drawing down,

refinement and ascent are effected also in the lower itself.

7)

And one can explain this more deeply based on what is explained elsewhere

that the revelation drawn into the world through the service of the tzaddikim,

since the original intent of creation was that the tzaddikim

(and Your people are all tzaddikim)

through their service would add revelation of G‑dliness in the world,

"in whom did He consult? In the souls of the tzaddikim,"

therefore,

the revelation drawn into the world through the service of the tzaddikim,

even the revelation that is above Hishtalshelus,

including also that which through the service of Torah and Mitzvos a new light is drawn that did not shine even before the tzimtzum,

this is not a true novelty.

However, through the service of teshuvah,

when a person sinned and blemished and perverted the way

(the opposite of the intent of the creation of man, which was in the manner of "G‑d made man upright")

and afterwards rectifies this through teshuvah,

through this a novelty is effected even in relation to the intent of creation as it is in the level of "in whom He consulted."

And that it is in the power of man to effect this novelty is because the root of the souls is in the Atzmus,

which is above their root in the matter of "in whom He consulted."

For although the consultation is above all revelations,

even above the revelation of "He desires kindness,"

since the consultation is whether to be desirous of kindness or not,

nevertheless,

the consultation pertains to revelations

(whether there will be revelations or not),

and the root of the souls is in the Atzmus.

And this is that the perfection of the world that will be in the future,

"These are the generations of Peretz"

"generations" is written plene,

will be more elevated than the perfection that was at the beginning of creation,

"These are the generations of the heavens and the earth when they were created"

"generations" is written plene,

"the world was created in its fullness,"

for the perfection of the world as it is from the side of creation,

including also the perfection from the side of the intent of creation

(the matter of "in whom He consulted"),

is within measure and limitation,

and the perfection of the world that will be in the future through the service of teshuvah

[for the revelation of the future will be primarily through the service of teshuvah]

will be above measure and limitation,

"These are the generations of Peretz,"

for the matter of Peretz

[who was so named because "you have broken through [Paretz] upon me"]

is that he breaks through all measures and limitations,

including also the measure and limitation from the side of the intent of creation as it is in the aspect of the consultation,

meaning "new heavens and a new earth."

8)

And based on this, we can explain the distinctions among the levels of the filling and completion of the moon

(above, section 1),

for the filling and completion of the moon on the 15th of each month,

since it is from the nature that the Holy One, blessed be He, implanted in creation and is not connected to the service of Israel,

it is

(in general)

a drawing down according to the order of Hishtalshelus.

And that on the 15th of the month the light also shines in the lower half of the moon is due to the virtue of the 15th day,

on which,

even the lower half is like the upper half.

And the completion of the moon on the 15th of Nissan and the 15th of Tishrei,

since this is connected

(also)

with the service of man,

it is

(in general)

a drawing down that is above Hishtalshelus.

Therefore the 15th of Nissan and the 15th of Tishrei are festivals,

for the concept of a festival is the drawing down of a light that is above Hishtalshelus.

And the completion of the moon on the 15th of Av, which is connected with the service of Teshuvah

(the ascent after the descent of Tisha B'Av),

is,

that this illumination of the lower half of the moon is

(not only from the fact that the light is Ein Sof and therefore shines even below,

but also)

from the aspect of the elevation within Malchus itself.

And as explained in the maamar,

that on the 15th of Av, the aspect of Atik shines in Malchus,

which can be said to be the revelation of the virtue and source of Malchus itself.

And this is also the connection of the fifteenth of Av to Yom Kippur,

for also on Yom Kippur there is the ascent of Malchus into the innerness of Atik,

as explained in the maamar.

9)

And it can be said,

that this festival of the fifteenth of Av is more elevated even than Yom Kippur,

even though on Yom Kippur as well there is the service of Teshuvah,

it is,

because from the very fact that the Torah established a day of forgiveness and atonement every single year,

it is understood,

that the descent to undesirable things after which comes the ascent of Yom Kippur is in a manner that has a place from the side of creation,

for that which was established in the Torah

(He looked into the Torah and created the world64)

a day of forgiveness and atonement for undesirable matters is,

because from the greatness of the elevation in Teshuvah,

that in the place where Baalei Teshuvah stand, even completely righteous individuals cannot stand65,

there is a place for this

(also)

from the intention of creation as it is drawn down in revelation,

in the level of "in whom He consulted,"

even though the primary intention in this level is the service of the righteous,

"in whom He consulted" — in the souls of the righteous.

But not so the descent of Tisha B'Av,

the destruction of the Holy Temple and the exile,

it is such a descent that there is no granting of a place for it

[as is also understood from the Book of Eichah,

that this saying of "Eichah" in a questioning tone is because even from the aspect of the elevation in Teshuvah,

there is no place for such a descent].

And that in actuality this descent occurred in order that there be a more elevated ascent,

"A lion ascended... in order that a lion should come,"

is only from the true intention

(as it is in the Awtsmoos),

that through the service of Israel there will be a renewal in creation,

"new heavens and a new earth."

Therefore,

the festival of the fifteenth of Av is more elevated even than Yom Kippur.

And this is also that the conclusion and seal of tractate Taanit is "there were no better days for Israel than the fifteenth of Av etc.,"

for this is the explanation of all the fasts.

For that there are undesirable things for which one must fast,

and even to the things that occurred on the seventeenth of Tammuz and on Tisha B'Av66,

is for the sake of the ascent after the descent — the festival of the fifteenth of Av,

which is "a day of gladness of heart"67

(of the Holy One, blessed be He)

— this is the building of the Holy Temple, which will be built speedily in our days68.

And may it be His will,

that through our deeds and our service

of not being affected by all the trials,

including also such trials that according to all calculations

(even from the aspect of the elevation that is in the service of trials)

there is no rationale for this,

they will bring closer and hasten even more the future redemption through our righteous Moshiach,

who will wage

the wars of G-d and will be victorious

[Most of these wars have no place in intellect,

nor even in the intellect of the warriors,

therefore,

the wars are with great force,

and nevertheless he will be victorious],

and he will build the Holy Temple in its place,

and he will gather the dispersed of Israel,

including that he will gather all the sparks of holiness

and also the dispersed of Israel in their simple sense—the ingathering of the exiles,

very soon,

in the true and complete redemption through our righteous Moshiach.