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

With the help of Heaven.

Wednesday,

the fifteenth of Av, 5735*

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

and it is necessary to understand what is the reason for the similarity and the common denominator between the fifteenth of Av and Yom Kippur.

Also, it is necessary to understand that this statement

("There were no better days etc.")

is at the conclusion and seal

of Tractate Ta'anis,

and yet festivals are a matter of joy,

the opposite of the matter of fasting.

And especially, from the language "There were no better days for Israel than the fifteenth of Av etc." it is evident that the joy of the fifteenth of Av

(and Yom Kippur)

is greater than the joy of a festival, even though it is a positive commandment from the Torah,

"And you shall rejoice in your festival,"

and according to this, the connection of this matter to

(the conclusion and seal)

of Tractate Ta'anis specifically is even more difficult.

Now, the connection of the fifteenth of Av to the matter of fasting is also evident from the fact that it links

(in the Mishnah)

the fifteenth of Av and Yom Kippur,

for Yom Kippur is the only fast day from the Torah,

and this fast is unique and different from other fasts also in that the four fasts

(and also the fasts enumerated in Megillas Taanis,

and several of them are brought in the Tur)

will be turned into joy and gladness,

but this is not the case regarding the fast of Yom Kippur, which will remain even in the future.

And from this that it links

(in the Mishnah)

the fifteenth of Av with Yom Kippur,

it is evident

that the festival of the fifteenth of Av is related not only to the matter of fasting in Tractate Ta'anis

[therefore the statement "There were no better days for Israel than the fifteenth of Av" is at the conclusion and seal of Tractate Ta'anis],

but also to the fast of Yom Kippur.

Now, the reason why the fifteenth of Av is a festival

[for superficially it is not understood,

and as the Gemara asks:

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?],

is brought in the discourses

from the Pri Etz Chaim,

because then is the filling of the moon.

And it questions this in the discourses,

but every month has a fifteenth day

(when it is the filling of the moon),

and what is the superiority of the fifteenth of Av specifically,

and from what is said "There were no better days etc. like the fifteenth of Av" it implies that it is superior even to the fifteenth of Nissan

(Pesach)

and the fifteenth of Tishrei

(Sukkos).

Now, one of the reasons in the Gemara there

(for why the fifteenth of Av is a festival)

is,

because then the power of the sun weakened.

And it is not understood,

the weakening of the sun's power is a matter in the heavenly luminaries and does not pertain to man's affairs and actions

(like the other reasons in the Gemara there),

and if so, what is the festival when the sun's power weakened?

And although from this that the sun's power weakened

(even though it is a matter in the heavenly luminaries)

there are consequences regarding matters and actions on earth,

and as it states in the Gemara there, "and they would not cut wood for the arrangement etc.,"

nevertheless, from the language of the Gemara

("From the fifteenth of Av and onward the power of the sun weakened")

it implies that the festival

(and the joy)

of the fifteenth of Av is because of this very thing, that the power of the sun weakened

(and not only because of the consequences brought about by this),

and if so, it must be said,

that this too, that the power of the sun weakened, is related to the service of man.

For this is the equivalence of the fifteenth of Av and Yom Kippur,

that just as the atonement of Yom Kippur is accomplished through the service of man

[for although the essence of the day atones,

nevertheless,

through the service of man the atonement is with greater strength and vigor.

And moreover,

even the atonement that comes from the essence of the day is specifically when a person fulfills

(holds himself)

the essence of the day,

for the excision of the day, Yom Kippur, does not atone],

so too it is regarding the weakening of the sun's power on the fifteenth of Av

[for even after it weakened etc. there is still the sun's power,

only that its power weakened],

it is a matter related to the service of man.

And the point of explanation regarding the superiority of the fifteenth of Av,

even though on every fifteenth of the month there is a fullness of the moon,

is explained in the discourses,

that this is because the ascent of the fifteenth of Av comes after the descent of Tisha B'Av.

And the concept is,

behold, it is stated in the Yalkut,

"A lion arose in the constellation of the lion and destroyed Ariel... on condition that a lion would come"

[this is the Holy One, blessed be He, of Whom it is written,

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

"in the constellation of the lion"

["and I will turn their mourning into joy"],

"and he will build Ariel, etc."

And this means,

that the exile and destruction that was in the constellation of the lion

(in the fifth month)

was solely in order

(on condition)

that a lion would come, etc., and build Ariel,

the third Holy Temple,

which is more elevated than the First and Second Temples.

For the superiority of the third Holy Temple

(which is more elevated than the First Temple and than the Second Temple)

comes specifically through the precedence of exile, etc.

And this is

the superiority of the fifteenth of Av over the fifteenth of every month,

even over the fifteenth of Nissan

(Pesach)

and the fifteenth of Tishrei

(Sukkot),

because since the ascent of the fifteenth of Av comes after the great descent of Tisha B'Av

("a lion arose, etc., and destroyed Ariel"),

therefore it is a most exceedingly great ascent.

And as is known,

the general principle regarding ascents and descents,

that according to the measure of the descent, so is the ascent.

And even though the ascent of the fifteenth of Nissan

(Pesach)

also came after the descent of the Egyptian exile,

nevertheless, at that time Israel were in a state and condition of tzaddikim.

And also the ascent of the fifteenth of Tishrei

(Sukkot),

even though it comes in the aftermath of the repentance of Yom Kippur,

nevertheless,

since the entirety of the service of Torah and mitzvos is a spiritual service

[for even though the mitzvos are clothed in physical things,

tzitzis in physical wool and tefillin in physical parchment,

nevertheless, the essence of the mitzvos is to bring spirituality into physicality],

behold, the descent caused by sins and transgressions

(the opposite of the essence of the mitzvos)

is in relation to physicality as it pertains to spirituality,

and consequently, this is not yet the ultimate descent,

and therefore also the ascent of Sukkot through repentance is not the ultimate ascent.

However, the descent of Tisha B'Av,

when "He poured out His wrath on the wood and on the stones"

(physical wood and stones),

meaning that the descent

(from the side of sins)

affected the physicality of the world, which has no lower level beneath it,

behold, since the descent of Tisha B'Av is a descent beneath which there is none,

therefore also the ascent of the fifteenth of Av that follows this descent is a most exceedingly great ascent,

according to the measure of the intensity of the descent.

And this is the concept of "double consolation,"

"I, I am He Who comforts you,"

a double "Anochi."

Based on this, it is understood that the festival of the fifteenth of Av is more elevated even than the festival of Yom Kippur.

And this is what they said, "There were no greater festivals for Israel than the fifteenth of Av and Yom Kippur,"

that it places the fifteenth of Av before Yom Kippur,

even though the concept of the fifteenth of Av

(according to all the reasons in the Gemara)

was innovated many years after Yom Kippur,

and also in the times of the year

(in every year)

Yom Kippur

(which is in the month of Tishrei)

precedes the fifteenth of Av,

because the festival of the fifteenth of Av is more elevated

(preceding in level)

than the festival of Yom Kippur.

But still, it needs to be understood,

behold, "And you shall rejoice in your festival" is a positive commandment from the Torah,

unlike the festival

(and the joy)

of the fifteenth of Av.

And also the festival of Yom Kippur is not from the Torah

[for there is no obligation to rejoice on Yom Kippur,

and on the contrary,

the commandment of Yom Kippur is "and you shall afflict your souls."

And only because it is a day of forgiveness and atonement,

behold, incidentally, the matter of joy is derived from this],

and if so, how is it possible that the festival

(and the joy)

of the fifteenth of Av and Yom Kippur could be greater than the festivals that are a commandment from the Torah to rejoice in them.

But the concept is,

that in the elevation of "the moon stands in its fullness," there are two aspects in general.

The aspect of "the moon stands in its fullness" as it is from the side of the order and law of the Torah

[and from this is derived the order of the changes of the moon according to nature],

and the aspect of "the moon stands in its fullness" as it is from the side of the service of man,

as it is above how it is according to the law of the Torah.

For Israel are above the Torah,

therefore Israel are called "groom" and the Torah is called "bride,"

because Israel are the bestowers upon the Torah.

For this is the concept of "Bless the Torah first,"

that Israel bless and draw down into the Torah from the aspect of the Giver of the Torah,

and in the manner of Dovid, who would connect the Torah with the Holy One, blessed be He.

And this is the superiority of the fifteenth of Av over the fifteenth of Nissan and the fifteenth of Tishrei,

for the fullness of the moon on the fifteenth of Nissan and the fifteenth of Tishrei is the concept of "the moon stands in its fullness" from the side of the order of the Torah,

meaning from the side of the service of man as it is in measure according to the Torah.

For even though through this service an elevation is made in the world,

nevertheless, the elevation is in measure and limitation.

However, the fullness of the moon on the fifteenth of Av is the concept of "the moon stands in its fullness" as it is from the side of the service of the souls of Israel that is above the Torah,

the service of "with all your might."

And in order to explain these three matters

[the world as it is in itself,

"the world was created in its fullness."

What is added to the world through the service of man as it is from the side of the measure of the Torah.

And the innovation that is made through the service of "with all your might" that is above measure

(even from the measure of the Torah)],

the discourses bring

the explanation of the verse,

"And the advantage of the land is in everything; a king is served by the field,"

that there are three aspects in this.

The aspect of "land" as it is in itself,

the "advantage" of the land through the aspect of "everything,"

and the aspect of "a king is served by the field" which is more elevated than the "advantage of the land."

For behold, "the advantage of the land" is the aspect of "field"

(as it is in itself)

[for "field" is included in "land," except that because it is of the choicest part of the land,

that which is fit for sowing and growth,

therefore it is the "advantage of the land"],

however, that which "a king is served by the field"

(the elevation made in the field through service)

is above the "advantage of the land."

And the concept is,

behold, "field" refers to the Garden of Eden,

for just as a field is of the choicest part of the land, that which is fit for sowing and growth

(as above),

so too the Garden of Eden is of the choicest part of the world, that which is fit for the revelation of light,

meaning for the aspect of light that is above the light that shines in the entirety of the world.

For the light that shines in the entirety of the world is from the aspect of the midos,

for this is that which the coming into being is from the aspect of the six days of construction or the seven days of construction.

And even though the world was created with ten utterances

(in the ten are also included the three mochin),

behold, this is the mochin as they are within the midos.

But the light that shines in the Garden of Eden is

(also)

from the aspect of the three highest Sefiros.

And for this reason there is yet another superiority in the Garden of Eden over the entirety of the world,

that the revelation in the world is in the aspect of knowledge of existence,

and in the Garden of Eden it is a revelation of the essence.

And this is that "the advantage of the land, etc." is the aspect of the Garden of Eden

(and as above, "the advantage of the land" is the aspect of "field"),

for the Garden of Eden is the aspect of the world as it is a complete structure in all ten Sefiros,

seven lower Sefiros and three highest Sefiros,

the aspect of "the world was created in its fullness."

And this is also what is written, "And the advantage of the land is in everything,"

that the advantage

(and the superiority)

of the Garden of Eden over the entirety of the world is through "everything,"

"everything" refers to the Sefirah of Yesod

which is called "everything" because of the fifty gates of Binah

("everything" in gematria is fifty)

that are drawn down into it,

and through this there is also drawn down into it from the aspect of Chochmah,

for Chochmah and Binah are the entirety of the mochin.

And the aforementioned superiority of the Garden of Eden, that it is the "advantage of the land"

[that the aspect of the three highest Sefiros shines in it,

and because of this there is also in it a revelation of the essence]

is the aspect of "field" in itself.

However, through service,

"a king is served by the field,"

an elevation is made that is above the aspect of the "advantage of the land."

And as it is stated in the Zohar,

"A king is served by the field" — who is the king? This is the Supreme King,

that this aspect is above the world

(even as it is in perfection,

the "advantage of the land").

For the entire matter of the coming into being of the world is only from the ten utterances, the beginning of which is Chochmah,

and the Supreme King is the aspect of Kesser, which is above the chain of descent.

Now, since the aspect of Kesser

(the Supreme King)

is above the chain of descent,

therefore the avodah in man that draws down this aspect

must also be above the chain of descent of his faculties,

in the aspect of "with all your might."

For through the avodah of Torah and mitzvos as it is in a manner of measure and limitation

(the chain of descent within man),

only the light that is in the aspect of the chain of descent is drawn down.

And even though through the avodah of Torah and mitzvos

(even when the avodah is in measure and limitation)

a light more sublime than the aspect of the Garden of Eden is drawn down,

as is proven from what is said,

"And He placed him in the Garden of Eden to work it and to guard it,"

"to work it" refers to the 248 positive commandments, and "to guard it" refers to the 365 negative commandments,

meaning that the Garden of Eden for Adam was not a matter of receiving reward, but rather the Garden of Eden was the place of his avodah,

and through his avodah in the Garden of Eden he drew down lights more sublime than the aspect of the Garden of Eden,

nevertheless,

what is drawn down through avodah as it is in measure according to Torah is only that which pertains to the world,

and it is that through which the Torah sustains the world,

as it is stated in the Gemara,

"If Israel accept the Torah, you will endure."

But the drawing down of the light that is above the chain of descent is specifically through the avodah of "with all your might."

According to the above, we can understand why the maamar first explains the interpretation of "a king is served in the field" to clarify the superiority of Tu B'Av over Tu B'Nissan and Tu B'Tishrei,

for the superiority of Tu B'Av over Tu B'Nissan and Tu B'Tishrei is analogous to the superiority of "a king is served in the field" over the aspect of the field as it is in itself.

For the superiority of the Garden of Eden

(the field)

which is the aspect of "the advantage of the land,"

meaning that the world is in a state of perfection

(as above),

is analogous to the moon being established in its fullness.

However,

this perfection is only the perfection of the world,

and even what is added in the Garden of Eden through the avodah of "to work it and to guard it"

(as it is in the measure of Torah)

is only that which pertains to the world,

and the same applies regarding the perfection of the moon on Tu B'Nissan and Tu B'Tishrei,

which is from the aspect of Torah.

But the perfection of the moon on Tu B'Av,

since it comes after the descent of Tisha B'Av, which descent arouses the avodah of "with all your might"

(as will be explained later),

is analogous to "a king is served in the field,"

a light that is above the chain of descent.

Now, in order to arrive at the avodah of "with all your might," which is above measure and limitation,

it is through contemplation of the constraints and limitations of the world.

For by feeling the constraints and limitations of the world,

this itself arouses him to go out from the constraints and limitations,

so that his avodah will be above measure and limitation.

And the more he feels the constraints and limitations,

in addition to the constraints and limitations of the world in general, there are also things that hinder and confuse avodas Hashem,

such as hunger and illness

[for when a person is hungry or ill, he cannot understand and contemplate, etc., and cannot serve Hashem

(meaning

that in order to serve Hashem when he is ill, he needs special effort)],

and all the more so the concealments and veils of the time of exile,

the more he feels the constraints and limitations,

this brings him more to the avodah of "with all your might,"

the departure from constraint and limitation.

And with this we can understand why the above discourse brings the second interpretation in the Zohar,

that "a king is served in the field" is for the worse,

that "field" is the aspect of the field of the Other Side

("in the field she found him"),

and "a king is served in the field" is that the Sefirah of Malchus, "her feet descend," etc., and becomes concealed in the field of the Other Side,

for contemplating the matter of "a king is served in the field" as it is for the worse,

which is the matter of the exile of the Shechinah

[the reason that the Shechinah is in exile is the exile of Israel,

that we were exiled because of our sins],

this contemplation arouses him so that his avodah will be above measure and limitation,

and through this a light above the chain of descent is drawn down,

"a king is served in the field" for the better.

And this is: "A lion ascended in the constellation of Leo and destroyed Ariel… so that a lion would come in the constellation of Leo and build Ariel,"

"For a lion will come"

[this is the Holy One, blessed be He, about whom it is written, "A lion has roared, who will not fear"]

this is the matter of the revelation of the Keter that is above the chain of descent,

And since the revelation that is above the chain of descent is through service that is above measure and limitation,

therefore, in order that "a lion will come" etc., it was necessary that "a lion ascended" etc.,

For the bitterness and pain that come from the straits of the exile are what arouse the service that is above limitation,

as mentioned above.

And therefore, specifically through the precedence of exile, "a lion will come" etc. and "build Ariel,"

the third Holy Temple.

And this is also the superiority of the future Holy Temple over the First Temple and the Second Temple,

that specifically in the third Holy Temple

(since it comes after the precedence of the final exile)

there will be in it

(the main)

the revelation of the aspect of Ein Sof that is above the chain of descent

("a lion will come").

And this is the reason why the future Holy Temple will be in the aspect of eternity

(unlike the First Temple and the Second Temple, which were in the aspect of cessation),

because from the perspective of the revelation of Ein Sof that is above the chain of descent,

the concept of cessation does not apply.

And this is what is stated,

"The Sanctuary, O Lord, which Your hands have established, the Lord will reign forever and ever,"

and the explanation of this is

(as stated in the Emek HaMelech in the aforementioned discourse),

that because "the Sanctuary… Your hands have established,"

meaning that the future Holy Temple will be by the hands of the Holy One, blessed be He, Himself

[i.e., the aspect of Ein Sof that is above the chain of descent],

therefore, "the Lord will reign forever and ever,"

that it will be in the aspect of eternity.

Now, the power that exists during the time of exile for the service of "with all your might," through which the future Holy Temple will be,

comes from the revelations of the First Temple and the Second Temple that were before the exile.

For these revelations give the power to illuminate the darkness of exile with "a mitzvah is a lamp and Torah is light,"

to the point that through this, "night will shine like day"

in the future redemption.

And the reason for this

(that the First Temple and the Second Temple give the power for the service of "with all your might," through which the third Holy Temple will be)

is,

because even in the First Temple and the Second Temple

(even though there was cessation in them)

there was a foretaste of the third Holy Temple.

And likewise, this is also the case regarding the Mishkan, which was a foretaste of the future Holy Temple.

For although the Mishkan is called "Ohel" (tent),

a temporary dwelling

(unlike the Temple, which is called "Bayit" (house),

a permanent dwelling),

nevertheless, specifically the Mishkan,

since it was the handiwork of Moshe,

endures forever.

And with this, it will be understood why, after the aforementioned discourse brings the interpretation of the Emek HaMelech that "The Sanctuary, O Lord, which Your hands have established" refers to the future Holy Temple, he adds that the implication from the Gemara and Midrashim is that it refers to the Mishkan and the Temple

(even though this interpretation seemingly does not relate to the content of the matter explained in this discourse),

because the fact that regarding "The Sanctuary, O Lord, which Your hands have established" there are these two interpretations

(that it refers to the future Holy Temple,

and that it refers to the Mishkan and the Temple)

is

because in the First Temple and the Second Temple

(and likewise in the Mishkan)

there was a foretaste of the future Holy Temple, as mentioned above.

And therefore, the discourse also brings the interpretation that "The Sanctuary, O Lord, which Your hands have established" refers to the Mishkan and the Temple,

for through this it explains

that the power that exists in this exile for the service to draw down the third Holy Temple comes from the First Temple and the Second Temple

(and also from the Mishkan).

However, the main concept of "The Sanctuary, O Lord, which Your hands have established" is specifically in the future Holy Temple.

In contrast, in the Mishkan and the Temple

(the First Temple and the Second Temple)

it is only a foretaste of the future Holy Temple.

For the interpretation of "Your hands have established" is that it is made by the hands of the Holy One, blessed be He, Himself,

i.e., the aspect of the Keter that is above the chain of descent,

and the revelation of this aspect will be in the future Holy Temple,

for then specifically will there be the true concept of "the moon will stand in its perfection,"

the aspect of perfection that is above the chain of descent.

For the aspect of "the moon will stand in its perfection" that was in the First Temple

[as our sages, of blessed memory, said,

that the Holy Temple was built by Shlomo,

because Shlomo was in the fifteenth generation from Avraham, and then the disk of the moon was filled],

is analogous to the aspect of "the advantage of the land,"

but the perfection of the future Holy Temple is the matter of "a king is subjugated to the field."

And in order to draw down the aspect of "a king is subjugated to the field" as it is in its superiority,

it was necessary for there to be first the exile,

the aspect of "a king is subjugated to the field" as it is in its inferiority.

And through the descent of Malchus to the very lowest extreme,

to the point that it is subjugated to the field of the other side,

there will be the ascent of Malchus to the most elevated aspect,

until the aspect of Atik will illuminate within it.

For the reason that Yerushalayim, which is the aspect of Malchus, will be called "a tranquil habitation"

which refers to the aspect of Atik,

is because of this, that within Malchus the aspect of Atik will illuminate.

And this is also the connection of the Fifteenth of Av to Yom Kippur.

For on Yom Kippur, there is the ascent of Malchus.

For this is what Yom Kippur is—a day obligated in five prayers,

in each prayer Malchus ascends to a higher level,

until in the Neilah prayer it ascends to the aspect of the innermost dimension of Atik.

Therefore, we then say "Hashem is the Elokim" seven times,

"Baruch Shem" three times, and "Shema Yisrael" once,

for this is from the aspect of the ascent of Malchus into Atik,

as explained in many places.

And this is the connection of the Fifteenth of Av to Yom Kippur,

for on the Fifteenth of Av, Malchus ascends to the aspect of the innermost dimension of Atik,

and moreover,

since the ascent of the Fifteenth of Av is after the descent of Tisha B'Av,

therefore the ascent of Malchus on the Fifteenth of Av is higher than the ascent of Yom Kippur,

for it is

analogous to the ascent that will be in the future redemption through our righteous Moshiach,

who will wage

the wars of Hashem and will be victorious

[meaning he will need to fight against opponents who stand with force, etc., and will be victorious]

and will build the Holy Temple in its place and gather the dispersed of Israel,

who will gather all the holy sparks,

and the dispersed of Israel in its simple sense—the matter of the ingathering of the exiles,

speedily, in the true and complete redemption through our righteous Moshiach.