English translation — מאמר לא היו ימים טובים לישראל תשמ"ז

With the help of Heaven.

Monday, Parshat Eikev,

the fifteenth of Av, 5747*

No.

There were no better days for Israel than the fifteenth of Av and Yom Kippur,

and the Rebbe

(the Rebbe Rashab)

of blessed memory brings in his maamar explaining the matter of the fifteenth of Av,

that it is stated in Pri Etz Chaim

that the festival of the fifteenth of Av is that then is the perfection

of the filling of the moon

[and the matters that occurred on the fifteenth of Av

(enumerated in the Gemara)

are like results from its primary matter of this day – the perfection of the filling of the moon].

And he notes in the maamar,

behold, that on the fifteenth day the moon stands in its fullness

is every month,

and nevertheless festivals were not established except for Pesach

(the fifteenth of Nissan)

and Sukkot

(the fifteenth of Tishrei).

And even more so it is not understood,

that from the simple language "there were no better days for Israel than the fifteenth of Av etc." it implies that it is a greater festival than all the festivals,

even from the festivals of Pesach and Sukkot,

even though these festivals are also on the fifteenth of the month.

And the point of the explanation in this

(in the maamar),

that the primary virtue of the filling and perfection of the moon on this fifteenth day is that the filling and perfection is after a lack,

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

as is known

the rule regarding ascents and descents,

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

and the greater the descent is,

the ascent is greater.

And therefore the primary virtue of the filling of the moon is on the fifteenth of Av,

for in the month of Av,

the descent of the moon

(and Israel who are compared to the moon)

is a very great descent,

and therefore the ascent of the fifteenth of Av

(after the descent of Tisha B'Av)

is a very great ascent.

B)

And it can be said,

that the above matter, that the festival of the fifteenth of Av is because then is the ascent after the descent of Tisha B'Av, is also hinted in that the first matter that occurred on the fifteenth of Av is that the generation of the wilderness ceased to die.

For the matter of the generation of the wilderness is connected with Tisha B'Av,

for on Tisha B'Av it was decreed upon the generation of the wilderness that they would die in the wilderness and not enter the Land,

and also the fulfillment of the decree was on Tisha B'Av,

for on every Tisha B'Av

(of the last thirty-nine years that they were in the wilderness)

they would dig their graves.

And the festival of the fifteenth of Av on which the generation of the wilderness ceased to die is the ascent after the descent of Tisha B'Av.

And from this it is understood also regarding

(the primary)

descent of Tisha B'Av on which the Temple was destroyed, the first and the second,

[and particularly that also the decree of the destruction was on that same day

(Tisha B'Av of the first year that they were in the wilderness)

on which it was decreed upon the generation of the wilderness that they would not enter the Land,

and both decrees were for that same sin

(the sin of the spies)],

that on the fifteenth of Av a glimmer of the revelation of the future shines,

whose primary aspect

is the building of the third Holy Temple

– the ascent after the descent of the destruction of the first and second Temples.

3)

And the maamar continues

with an explanation of the connection of the fifteenth

[of Av]

to the Third Beis HaMikdash,

that in the future, even Vav-Hei will be in the aspect of Yud-Hei,

as it is written,

"On that day will be"

(the word "yihyeh" [will be] is twice the letters Yud-Hei).

And since the nourishment of the external forces is from the aspect of Vav-Hei

(Zeir Anpin and Nukvah),

unlike from the aspect of Yud-Hei

(Abba and Imma),

where nourishment cannot occur,

therefore,

in the future, when even Vav-Hei will be like Yud-Hei,

destruction and exile will no longer be applicable.

And the maamar adds,

that among the distinctions between Yud-Hei

(Abba and Imma)

and Vav-Hei

(Zeir Anpin and Nukvah)

is,

that Abba and Imma are two companions that never separate, while the union of Zeir Anpin and Nukvah is only intermittent.

And in the future, when Vav-Hei will be like Yud-Hei,

even the union of Vav-Hei will be perpetual.

And therefore,

the future Beis HaMikdash will be eternal.

[For in addition to the fact that in the future Beis HaMikdash destruction will not be applicable because the nourishment of the external forces will not be applicable then,

also the Beis HaMikdash itself will be in a manner that does not allow for interruption,

"a tent"

that shall not be shaken, its pegs shall not be pulled up forever].

And this is the connection of Yud-Hei

[of Av]

to the Third Beis HaMikdash,

for the quality of the Third Beis HaMikdash, that interruption is not applicable to it, is because it will be in the aspect of Yud-Hei.

And the maamar continues

with an explanation of the matter of twice Yud-Hei, prefacing with the known concept

regarding the matter that "Va'eschanan" has the gematria of 515,

500 plus 15,

where 500 represents the five Chassadim of Arich

[each of which is comprised of one hundred]

and on a higher level, the five Chassadim of Atik,

and the meaning of 515 is that the five Chassadim of Arich and Atik shine in Yud-Hei.

And this is also the meaning of "fifteen cubits of curtains for the shoulder,"

fifteen

(cubits)

is Yud-Hei, and "shoulder" has the gematria of 500,

and the meaning of "fifteen cubits of curtains for the shoulder" is the drawing down of Atik into Yud-Hei.

And this is also the matter of twice Yud-Hei,

for in the courtyard of the Mishkan there were two shoulders, and on each of them were fifteen curtains,

and twice fifteen is twice Yud-Hei.

And it can be said,

that the connection of the fifteen curtains for the shoulder

(the drawing down of Atik into Yud-Hei)

with twice Yud-Hei

(that Zeir Anpin and Nukvah are like Abba and Imma)

is,

that according to the order of Hishtalshelus,

Zeir Anpin and Nukvah are lower than Abba and Imma,

and in order for Zeir Anpin and Nukvah to be like Abba and Imma, it is through the drawing down of the Kesser that is above Hishtalshelus,

and within Kesser itself – Atik.

And the distinction between the two explanations

(in the maamar)

is,

that the first explanation speaks about the matter of the elevation of Zeir Anpin and Nukvah,

and the second explanation speaks about the matter of the drawing down of Atik

(the root and cause of the elevation of Zeir Anpin and Nukvah).

And the maamar continues that the fifteenth of Av is also connected to the second explanation of twice Yud-Hei,

for on the fifteenth of Av there is a revelation of the five Chassadim of Atik in Abba and Imma,

and through this, a revelation of Atik is drawn down also into Malchus.

And the main revelation of this will be in the future,

except that a foretaste of this also shines now on the fifteenth of Av,

as mentioned above

(section 2)

that on the fifteenth of Av there is a foretaste of the future revelation.

4)

Now, the reason for this, that on the fifteenth of Av this revelation shines, is because the fifteenth of Av is the completion of the moon after the descent of Tisha B'Av

(as above, section 1).

And it needs to be understood,

that the essential standing of the moon in its completeness

(on the fifteenth of the month)

is only regarding its revelation.

For the moon itself is complete throughout all the days of the month,

and the quality of the fifteenth is that the completeness of the moon is in revelation.

And since all matters in the Torah are with utmost precision,

it must be said,

that the quality of the fifteenth of Av is in the matter of revelation.

And it requires explanation,

for on the fifteenth of Av there is a foretaste of the revelation of the future Beis HaMikdash,

which will be

(in addition to the revelation of the First and Second Temples)

greater than the First and Second Temples,

and the greatness of the Third Temple over the First and Second is an incomparable greatness,

as is also understood from what is explained above

(section 3)

that the Third Beis HaMikdash is connected with the matter of twice Yud-Hei, that Zeir Anpin and Nukvah will be like Abba and Imma, and that in Abba and Imma there will be a revelation of Atik,

and nevertheless,

they connect the quality of the fifteenth of Av with this, that on the fifteenth is the completion of the moon,

completion in the matter of revelation.

Also, one must understand,

that since the concept of the fifteenth of Av is in the manner of the concept of the fifteen cubits of hangings for the shoulder that were in the courtyard of the Mishkan,

which existed even before the concept of the fifteenth of Av,

even before the first event that occurred on the fifteenth of Av,

the day on which the generation of the wilderness ceased to die,

[and moreover — even before the sending of the spies, because of which the matter of the generation of the wilderness was decreed],

what is the greatness and novelty of the fifteenth of Av,

to the extent that there were no better days for Israel than the fifteenth of Av.

Now, this concept

(that the festival of the fifteenth of Av is connected to the concept of revelation)

is also understood from the fact that among the reasons for establishing the festival of the fifteenth of Av is that it is the day on which the generation of the wilderness ceased to die

(as above, section 2),

for the content of the day on which the generation of the wilderness ceased to die is,

that then it was clarified and revealed,

the matter became evident retroactively,

that the ninth of Av is the day on which the generation of the wilderness ceased to die.

And nevertheless they established the festival on the fifteenth of Av,

on which it was clarified and revealed that the generation of the wilderness had ceased to die,

for this festival is connected to the concept of revelation.

5)

And this will be understood by prefacing,

that just as the decree of the generation of the wilderness ended on the ninth of Av,

except that they did not know for certain until the moon was filled on the fifteenth,

so too regarding the decree of the destruction of the Holy Temple and the exile,

the nullification of this decree is on the ninth of Av,

for on the ninth of Av Mashiach was born,

and on the night after the ninth of Av they sanctify the moon, the concept of which

(of the sanctification of the moon)

is that they

are destined to be renewed like it,

but the revelation of this concept

(and in its completeness)

is on the fifteenth of Av,

on which is the fullness and completeness of the moon.

And on a deeper level, it can be said,

that this—that on Tishah B'Av was the beginning of the matter of the future redemption—is not only in the moment after the destruction, when the redeemer of Israel was born,

but also before this.

For the fact that a lion came and destroyed Ariel is so that a lion will come and build Ariel,

and from this it is understood,

that the intention of "He will build Ariel" existed before He destroyed Ariel,

except that then,

this intention and thought was in concealment

(at the level of thought)

and was not drawn into revelation,

in order that the destruction of the Holy Temple could take place,

so that specifically through this there would be the building of the Third Holy Temple, which is greater than the First and Second Temples,

and in the moment after the destruction,

the revelation of the future redemption began,

the redeemer of Israel was born.

However, the birth on Tishah B'Av is only the beginning of the revelation

[as is also understood from the matters of Tishah B'Av that exist also after the Minchah of Tishah B'Av and also after Kiddush Levanah on the night after Tishah B'Av],

and the main revelation is on the Fifteenth of Av.

And based on this, the connection of the virtue of the Fifteenth of Av with the fact that on the fifteenth is the fullness of the moon will be understood,

which is completeness in the matter of revelation,

for the matter of the Fifteenth of Av is that on it is the revelation of the redemption that was

(in concealment,

in thought and intention)

on Tishah B'Av.

6)

And it can be said,

that the reason for this—that the command

"And they shall make for Me a Sanctuary,"

which is a command for all generations to make a house for G-d

[a command regarding all Holy Temples,

including also the future Holy Temple],

was stated

(in revelation)

regarding the making of the Mishkan,

is,

because in the Mishkan was included in concealment also the Holy Temple, which is a permanent dwelling,

and also the future Holy Temple, which is "a tent that will not be moved," etc.,

the main matter of permanence

(as above, section 3).

And analogous to the well-known

matter regarding the redemptions,

that in the redemption of the Exodus from Egypt, the channel was opened, and all redemptions were included in it,

including also the future redemption.

However, the revelation of the Third Holy Temple and of the third redemption is through the service during the time of exile,

which is analogous to the service of teshuvah.

And since at the Exodus from Egypt, the Jewish people were at the level of tzaddikim,

therefore,

the matter of the future redemption that was included in the redemption of the Exodus from Egypt,

was then in concealment.

And based on this, it can be explained that in the courtyard of the Mishkan there were fifteen cubits of hangings for the shoulder,

even though this matter relates to the Third Holy Temple,

for in the Mishkan was included both the Holy Temple and the Third Holy Temple.

And nevertheless, there were no better days for Israel than the Fifteenth of Av,

for before the sin of the spies,

when according to the order of the chain of descent there was no place for the destruction of the Holy Temple and consequently also not for the building of the Third Holy Temple,

this was in the utmost concealment.

And after the sin of the spies,

when it was decreed upon the generation of the desert that they would not enter the Land, and also the beginning of the matter of the destruction of the Holy Temple

[for then was the beginning of the drawing down of the Third Holy Temple at the level of thought],

behold, on the Fifteenth of Av of every year

(starting from the Fifteenth of Av on which those of the desert ceased to die,

and certainly after the destruction of the Holy Temple)

it is the revelation of the innerness of the fifteen cubits of hangings for the shoulder in the courtyard of the Mishkan,

whose matter is the drawing down of Atik into Yud-Heh, and through this also into Malchus,

the matter of "a tent that will not be moved,"

the Third Holy Temple that has no

(applicable)

interruption in it.

And then is revealed also the inner intention of the weeping of the first Tishah B'Av,

"And the people wept on that night,"

through which weeping was established for generations,

which is so that the weeping will be for the superiority of the future,

"With weeping they will come,"

a weeping of joy

stemming from the revelation of the high levels,

and analogous to what our Rabbis, of blessed memory, said

regarding Rabbi Akiva, that when he grasped the secrets of the Torah in Song of Songs, his eyes flowed with tears,

tears of joy stemming from the abundance of light.

7)

And this is that on the fifteenth of Av,

the daughters of Jerusalem

[and some versions read

– the daughters of Israel]

would go out and dance in the vineyards,

for the dance of the fifteenth of Av is analogous to and a foretaste of the dance of the future to come,

when in the future

the Holy One, blessed be He, will make a dance for the righteous, and each one will point with his finger and say,

"Behold,

this is our God, for whom we waited, and He will save us; this is Hashem, for whom we waited, we will rejoice and be glad in His salvation."

For at the Exodus from Egypt they said "this" once

(This is my God and I will glorify Him),

but in the future they will say "this" twice

("Behold, this is our God, etc.; this is Hashem, etc.").

For at the Exodus from Egypt, when they were at the level of the righteous, they said "this" only once – the revelation of Hashem of Zeir Anpin,

but in the future,

when they will be at the level of baalei teshuvah

[for teshuvah is double to wisdom],

they will say "this" twice – the revelation of Hashem of Zeir Anpin and the revelation of Hashem of Atik.

And the verse continues, "we will rejoice and be glad in His salvation,"

and one could say

that "His salvation"

(of the Holy One, blessed be He)

that comes after the second "this,"

is the innermost aspect of Atik.

And as is known,

in the future there will be

(also)

the revelation of the innermost aspect of Atik.

And may it be His will,

that all these matters come to pass very soon,

and especially after it was said in the haftarah of the afternoon of Tisha B'Av, "My salvation is near to come,"

that "My salvation"

(of the Holy One, blessed be He),

the salvation concerning which it is said "we will rejoice and be glad in His salvation,"

is near to come, very soon and speedily in our days,

Amen,

so may it be His will.