English translation — ט"ו באב א

A.

On that which the Mishnah¹

says "There were no good days for Israel like the fifteenth of Av and like Yom Kippur" brings the Gemara²

several reasons from Amoraim for this holiday of the fifteenth of Av: the day when tribes were permitted to come into one another,

the day when the tribe of Benjamin was permitted to come into the congregation,

the day when the desert generation ceased to die,

the day when Hoshea son of Elah abolished the guard posts that Jeroboam son of Nebat had placed on the roads so that Israel would not go up for the pilgrimage,

the day when the slain of Beitar were given burial.

And at the end the Gemara brings "Rabbah and Rav Yosef both said: the day when they stopped cutting wood for the arrangement³

as it was taught⁴

Rabbi Eliezer the Great says: from the fifteenth of Av onward⁵

the strength of the sun weakens and they would not cut wood for the arrangement because they are not dry. Rav Manshia said: and they call it the day of the breaking of the sickle."

By all the previous reasons it is understandable why this day was accepted as a <b>holiday</b>,

because there was then revealed a matter of good and benefit for Jews — the nullification and cessation

from a decree and punishment

(the day on which the desert dwellers died out⁶,

the day on which Hoshea canceled ..

that Israel should not ascend for the pilgrimage,

the day on which the slain of Beitar were given for burial)

or a filling of the lack

(the day on which the tribes were permitted to come into one another⁷,

the day on which the tribe of Benjamin was permitted to come into the congregation).

But regarding the last reason "the day on which they stopped cutting wood for the arrangement" one must understand: what kind of virtue

(special)

and good is there in the cessation of preparing wood for the arrangement,

that because of this the day should be a holiday — and moreover a great holiday such that there was no holiday like the fifteenth of Av

(and like Yom Kippur)?

— They stopped on that day <b> </b>doing a matter for the sake of the Temple, does this become a holiday⁸?

— And Rav

The Nasi adds further that the cessation of the wood-chopping <b>for the arrangement</b> is such an elevated matter that it is called by a name — they call the day with a special name "Yom Tavor Magal"!

The wonder is even stronger: according to Rabbi Eliezer the Great, that what "they did not chop wood for the arrangement" is because "the power of the sun weakened",

it turns out that this comes from a weakness <b>and deficiency</b> in a good thing in nature that brings benefit and is a <b>necessity</b> in order to have

(dry)

wood for the arrangement!

And from that which the reason

("the day on which they stopped cutting wood")

is a majority opinion: Rabbah and R' Yosi

(and Rav Menashia)⁹

— not like the reasons before this,

where each reason is an individual opinion¹⁰

— it implies¹¹,

that it

is a primary reason¹²

for the

(joy and)

festival of the fifteenth of Av,

at least more than the other reasons¹³

2.

Rabbeinu Gershom¹⁵

in his commentary says that the importance of "the day on which they stopped cutting wood for the arrangement" is because "at the time when they were occupied with cutting wood for the arrangement they were nullified from Torah study, but on that day they stopped and made it a holiday, from then on they were engaged in Torah" — which according to his words explains the superiority of this "day on which they stopped cutting wood for the arrangement,"

because of which they made it a holiday.

The Rashbam¹⁶

but says "and on that day when they stopped they were joyous because on that day they were completing¹⁷

such a great mitzvah"¹⁸,

that the virtue and joy of the cessation of wood cutting is connected with that which they had

For example, the mitzvah was — just as we find the matter of joy at the completion and conclusion of other mitzvos¹⁹.

And it is understandable why the Rashbam does not want to learn like Rabbeinu Gershom,

because according to the opinion of R"G it is: a)

the main thing is missing in the Gemara — the virtue that "from then on they were engaged in Torah" is not mentioned in the words of Rabbah etc.

(and that which the Gemara continues "from then on, whoever adds will increase"²⁰

— comes as an additional statement,

as a directive

(not as a reason)

and is generally not emphasizing the essence of the matter,

that one could then be engaged in Torah,

but rather that from that day one "adds <b>sheaves to the days</b> to engage in Torah"²¹,

which pertains to everyone,

and not specifically to the wood-cutters — and especially since the cutting of wood,

is presumably,

like every ar-

was not done "at nights",

is indeed in this matter no exception regarding the wood-cutters).

b)

It is not plausible that they should establish <b>a festival</b> that would bring out a deficiency in the mitzvah and action of cutting wood for the arrangement.

One must however understand: with the language "great mitzvah" the Rashbam is simply explaining why the fifteenth of Av is not just a festival,

rather — "there were no better days for Israel" as he

(and Yom Kippur),

a great and special festival.

And it requires explanation: why is the cutting of wood for the arrangement a "great <b>mitzvah</b>",

not just a mitzvah?

And on the contrary — at first glance it is merely a preparation for a mitzvah — preparing enough wood in the chamber for the arrangement and the offering of the sacrifices on the altar;

And in particular, that even at the conclusion of a &lt;b&gt;mitzvah &lt;/b&gt;literally

(Conclusion of the Torah&lt;sup&gt;22&lt;/sup&gt;)

one does not find the expression that this is a time of great joy and a festival, "there were no better days"&lt;sup&gt;23&lt;/sup&gt;

like it.

3.

In the words of Rav Menashia, "and they call it the day of breaking the sickle," one also finds two interpretations: Tosafot&lt;sup&gt;24&lt;/sup&gt;

explains "that they are prevented from cutting wood for the arrangement,"

and similarly in the commentary of Rabbeinu Gershom&lt;sup&gt;25&lt;/sup&gt;

"from here onward, the sickle is not needed for cutting wood"&lt;sup&gt;26&lt;/sup&gt;.

The Rashbam²⁷

But explains "that the axes were broken, that there is no longer need for them to chop wood",

which from the plain sense of his language implies that the name "Tavar Magal" means

(not only to bring out that one no longer needs to be a woodcutter with the sickle²⁸,

but)

literally: they broke the "sickle",

the ax

(and so too is implied from Rashi's commentary²⁹

which explains "breaking of the axe").

And the necessity for this explanation in the Gemara is understood simply

is "&lt;b&gt;שבירת &lt;/b&gt;ה

(כלי)

גרזן]

According to the explanation that "יום תבר מגל" means only that with the scythe they stopped doing the action of cutting wood,

it turns out that Rav Menashia adds with his statement that "קרו לי׳ יום תבר מגל"&lt;sup&gt;31&lt;/sup&gt;

to the words of Rabbah and Rabbi Yosei "יום &lt;b&gt;שפסקו &lt;/b&gt;מלכרות עצים למערכה",

not in the matter but — that the day is called after this&lt;sup&gt;32&lt;/sup&gt;?

And further

(And mainly)

— in the matter of

(“broke the sickle” as)

“<b>They prevented</b> from cutting wood for the arrangement” the day was not distinguished from all the subsequent days — the “they prevented from cutting wood” extended until Nissan³³

afterwards.

Therefore the Rashbam teaches that this means “the axes were broken,”

and this is what Rav Menashia adds,

that not only “they would not cut wood for the arrangement,”

but “broke the sickle,”

on that day the sickle with which they cut the wood was broken.

One must understand, however: in what consists the elevation of breaking the axes,

until that because of this “the <b>axe </b>was <b>broken </b>on that <b>day</b>”,

that the day is called by this name?

Also it is not understood in general: why did they need to break the axe,

and on the contrary — it is indeed a matter of “do not destroy”³⁴?

That they did not want to use the scythe for other profane uses,

one could

(with difficulty at least)

explain: since they used the scythe for needs of <b>holy</b>,

"to cut wood for the arrangement",

they did not want to use it for matters of <b>profane</b>³⁵.

But it is not understood: why did they need to <b>break</b> it?

They could have left it for the cutting of wood in the following year³⁶.

4.

And one can explain the explanation in this: The statement of Rabban Shimon ben Gamliel "There were no better days for Israel than the fifteenth of Av etc." comes in sequence

(and as a conclusion)

to the words of the Mishnah³⁷

regarding the Ninth of Av,

which is the day of mourning in the year,

that in the course of the year there is no other such day <b>opposite</b> of joy and festival like the day of the Ninth of Av — and in connection with this the Mishnah continues and concludes

(regarding the matter of good)

at the opposite extreme,

that "There were no better days for Israel than the fifteenth of Av and the Day of Atonement"³⁸.

And based on this it is understood and sweetened that also the reasons for "There were no better days for Israel than the fifteenth of Av" are matters that are in opposition and opposite of the things that occurred on the Ninth of Av³⁹.

Simply understood regarding the reasons "the day on which the desert dwellers ceased to die",

the nullification of the decree⁴⁰

not to enter the Land of Israel,

and "the day on which the slain of Beitar were given burial",

which are contradictory

(and the correction)

to the two matters that "on the Ninth of Av it was decreed upon our forefathers that they would not enter the Land"⁴¹

"and

(on Tishah B'Av)

Beitar was captured".

And regarding the other reasons:

The first reason

(matter)

What the Gemara brings is "the day that the tribes were permitted to enter into one another"⁴²,

It ended

The prohibition of "a heritage shall not be transferred from tribe to tribe"⁴³,

What the innovation in this is that "were permitted etc." brings an elevation and ascent in the <b>entry</b>

(and settlement)

<b>into the Land</b>⁴⁴

And therefore they made it a holiday.

The explanation in this:

As long as there was the prohibition of "Lo tasov nachalah etc.",

every portion in Eretz Yisrael had to remain with the tribe to which it was originally apportioned — was: regarding that portion there was not complete ownership

(he could not transfer it to another tribe⁴⁵)

Regarding the rest of Eretz Yisrael — he has no connection at all,

not even a possibility of ownership,

he is not fit for ownership.

Each tribe had only its specific portion⁴⁶.

When the prohibition is nullified — full ownership applies to his portion, and each and every one is fit for ownership over all of Eretz Yisrael.

And it can be said that this is in the manner of and similar to the two modes of ownership of Bnei Yisrael over Eretz Yisrael — in the manner of inheritance and in the manner of a gift⁴⁷

: from the aspect of the matter of inheritance,

that the completion of inheritance is when it is divided to the heirs completely — the emphasis is the particular part to a particular tribe⁴⁸

; from the aspect of the matter of the gift of Eretz Yisrael,

is on the contrary — all who give give with a generous eye⁴⁹,

he gave everything and the giving is in its completeness⁵⁰.

And even at the time of the prohibition of "lo tasov nachalah" — this is only that which a brother dwells with him⁵¹.

And consequently it is understood that the completeness of the entry into Eretz Yisrael,

there is ownership in completeness and fitting for ownership of every Jew over the whole of Eretz Yisrael⁵²,

was revealed⁵³

when "the tribes were permitted to enter into one another"⁵⁴.

5.

Although that "five things happened to our fathers ..

on the Ninth of Av"⁵⁵

and the first matter is that "on the Ninth of Av it was decreed upon our fathers that they would not enter the Land",

but the

(main)

decree of the fast on the Ninth of Av is because of the destruction of the Temple that occurred on it⁵⁶.

And therefore the Gemara assumes that the main reason for "there were no better days for Israel than the Fifteenth of Av" is because this is the "day on which they stopped cutting wood for the arrangement",

a matter that is related to the building and existence of the Temple⁵⁷

— the opposite of the destruction of the Temple⁵⁸.

In the destruction of the Temple there are two matters: the destruction of the Temple,

that there is no Beis HaMikdash and consequently also not the order of the services therein; the cause of the destruction — that in the Second Temple

(which is "more severe to us"⁵⁹

than the destruction of the First Temple)

the cause was "because there was baseless hatred in it"⁶⁰.

And the opposite of these two matters⁶¹

was manifested on the fifteenth of Av according to the reason⁶²

"the day that they stopped cutting wood for the arrangement".

6.

One will understand this by prefacing another precision in this matter: Why does the Gemara need to bring the proof "As it was taught: Rabbi Eliezer the Great says: From the fifteenth of Av onward, the strength of the sun weakens, and they would not cut wood for the arrangement" — what is the practical difference?

In our case, the reason for the cessation of cutting wood for the arrangement?

And especially since this makes it even more difficult to understand the reason for the joy of that which they ceased to cut wood,

since there was indeed no choice,

as mentioned above.

The explanation in this is that it is the very point: The cutting of wood for the arrangement enabled that during the entire year one could offer on the altar all types of offerings — both the individual offerings,

which each individual in particular needs to bring for his obligation or for his vow or as a donation,

and the communal offerings of the entire Jewish people in which every Jew has a share,

(And it also effects atonement for the individual according to the types of communal offerings).

4.

5.

that the action of cutting wood is in its content and essence the mitzvah of charity,

which is "equivalent to all the mitzvos and in the entire Jerusalem Talmud it is called by the name 'the mitzvah' simply"⁶⁶,

and especially when one fulfills it in the most elevated manner⁶⁷,

then it is

(furthermore — )

a <b>great</b> mitzvah —

and charity — regarding the sacrifices

The greatness of the charity is both in quantity — that it is done with every individual and with the entire Jewish people,

and to enable the offering of the sacrifices of the individual and the community.

And also greatness in quality,

a different type of charity — when not the cutting of wood until the fifteenth of Av,

then there are no woods fit for the arrangement —

With this is understood the explanation of Rabbi Eliezer the Great: "From the fifteenth of Av onward the power of the sun weakens" there are no woods fit for the arrangement,

which thereby explains the great action of the cutting of wood which is completed by the fifteenth of Av⁶⁸.

And consequently it is also understood,

that thereby is achieved the perfection of

(the building of the)

the Holy Temple: the building of the Holy Temple is that it should be "a house for G-d <b>prepared to offer the sacrifices in it</b>"⁶⁹

— and this is made possible and completed specifically on the fifteenth of Av,

when they finish the cutting of the wood for the arrangement,

and through this it becomes a "house for G-d prepared to offer the sacrifices in it",

there is

(also)

the wood for the offering of the sacrifices until the month of Nissan afterwards⁷⁰.

7.

On this adds Rav Menashia "and they called it the day of the breaking of the axe",

that with the cessation of the cutting of wood there opens an even deeper matter in the perfection of the building of the Temple

(not only that through the "great mitzvah" it becomes "a house for G-d prepared to offer the sacrifices in it")

The Mishnah⁷¹

says about the prohibition of touching iron to the stones of the altar

(that the stone becomes invalid,

one can

(with it)

not build an altar)

"that iron was created to shorten man's days, and the altar was created to lengthen man's days."

And this is what Rav Menashia adds

(according to Rashi and Rashbam)

with the matter of "tavar magal" — "the breaking of the axe

(of iron)

": the elevation of the Fifteenth of Av,

when "they ceased to cut wood for the arrangement",

consists not only in the putting on

(simply)

a fitness for a mitzvah

(for which they did not use the sickle

For a mundane use and it is "nullified"),

And even not only in that which

(in its content)

This is a great mitzvah of charity and through it becomes a "house for G-d <b>prepared</b> to offer sacrifices in it" — but moreover: it was also the ultimate purpose of the building of the Temple

(and the altar <b>the offering of sacrifices</b>)⁷²

— That which the altar is "<b>created</b> to prolong a person's days" through the offering of sacrifices upon it was revealed and expressed in the <b>day</b> and at the completion of the cutting of wood

(<b>Before</b> the wood was brought to the Temple onto the arrangement — all the days until Nisan)

In the "<b>breaking</b> of the sickle" — "the axes were broken",

That

is

Already then

(on the fifteenth of Av)

One effects,

One breaks

(and nullifies)

The opposite aspect of the altar

(and the offering of sacrifices),

Iron which is <b>created</b> to shorten a person's days⁷³.

And therefore they broke the iron axe⁷⁴,

Literally: since from then on it no longer assists in the cutting of wood for the arrangement <b>for the altar</b> and there remains in it only the opposite aspect

(which was created)

To shorten a person's days — therefore it is fitting that one should

(nullify it)

Break⁷⁵.

8.

According to the above, that the content of the holiday of the fifteenth of Av is the matter of unity⁷⁶

among Jews — the opposite

(correction and nullification)

of baseless hatred,

which was the cause of the destruction — it is understood why the holiday and joy of the fifteenth of Av consisted in that "the daughters of Jerusalem would go out <b>and dance </b>in the vineyards"⁷⁷,

that not looking at the various differences between them — beautiful,

of distinguished lineage,

ugly,

as the baraitha⁷⁸

lists further — they all go in one dance,

in peace and unity.

And moreover: they were then dressed "in white garments <b>borrowed </b>so as not to embarrass⁷⁷

the one who does not have" — as the Gemara⁷⁸

continues and details the order: a king's daughter borrows from a high priest's daughter, a high priest's daughter from a deputy's daughter, etc. — which this conduct brings out even more and more strongly the perfection of the peace and unity, until those who belong to the more important type "borrows" — asks,

borrows,

and humbles himself and receives from the one who belongs to a lower type, etc.

And in this same matter is also the conclusion of the tractate: In the future, the Holy One, blessed be He, will make a dance for the righteous and He will sit among them in the Garden of Eden, and each and every one will point with his finger, as it is said⁷⁹

And it is said on that day etc. — then will be the perfection of unity

And the inclusion of all Jews

together,

as explained at length elsewhere⁸⁰.

And "on that day" of the future will be the "breaking of the sword",

in the entire world "and they shall beat their swords into plowshares, etc. nation shall not lift up sword against nation"⁸¹,

and it will be fulfilled in completeness the matter of "to prolong the days of man"⁸²

— you are called man⁸³

— length of days and years in the time of the resurrection of the dead⁸⁴

in the future⁸⁵,

by "all Israel" who "have a portion in the World to Come⁸⁶

as it is said⁸⁷

(And Your people are all righteous)

and your people are all righteous",

so that <b>all</b> Jews will participate in the "dance of the righteous" which "the Holy One, blessed be He, will make in the future",

Speedily in our days, literally.

(From sichos of 15 and 20 Menachem Av 5739)