The 15^th day of the month of Av (Tu b’Ab) is one of those special days on our Jewish calendar that can almost be missed if we don’t pay close attention because, unlike other holy days, it does not require us to leave our weekday activities and immerse ourselves in special mitzvoth. Yet it contains a treasure trove of spiritual wealth that is available for us to mine. We enter the treasury through a portal called “awareness.”

           Let us first take note that Tu B’Av falls out forty days before the 25^th of Elul which is the first day of Creation. Our Rabbis (Chazal) teach that forty days before conception, a Bas Kol announces whom each child-to-be will marry. So also forty days before the creation of the world, a Bas Kol announced the future covenant between the Creator and the Jewish nation (B’Nei Yissaschar, Ma’amer Chodesh Tamuz, dalet).

                It is written in our holy seforim that the month of Av is governed by the letter Tes and has within it a tremendous inner power for (Tov) good  as revealed through the numerous blessed  occurrences/proclamations that Chazal have associated with Tu b’Av.

            The tractate (Gemora) Taanis 30b-31 lists a number of favorable events that took place in Jewish history all on this very auspicious day of the 15^th of Av. Let us see if we can create a connecting correlation between the events listed in  Gemora Taanis with our seven shepherds and the sefortic attributes that they correspond to.

            During the fledgling Jewish nation’s forty year passage through the midbar, all the men died upon reaching sixty; this decree was rescinded at the end of their journey, which became apparent on Tu B’Av. Also, the slain of the city of Beitar were finally buried on the 15^th of Av. Both of these incidents reflect the attribute of chesed as exemplified by Avraham Aveinu as seen through altruistic kindness (chesed shel emes) he fulfilled sparing no effort or expense for the burial for his deceased wife – Sarah.

            Then there was the “removal of the roadblocks” that had prevented access to Jerusalem. This possibly correlates to the attribute of spiritual strength (gavurot) as epitomized through Yitzchak Aveinu whose life was one of directed holiness through discipline, reaching its crowning glory when he “removed all barriers” through selflessly offering himself at the story of the Akeda.

           Since after the 15^th of Av the nights become longer, the Gemora tells of the importance of increasing ones Torah learning in the “evening”. Torah corresponds to the attribute of the balance between chesed and gavurot known as(teferiot) – as epitomized Yaakov Aveinu who exemplifies misiras nefesh for Torah learning especially during the long “night of the galus”. The Midrash tells us that after fleeing from Esau, Yaakov studied continuously for fourteen years, day and night, before meeting his next worldly challenge – that of Lavan.

            On this day the ban against marriage between the tribe of  Binyamin and the rest of the tribes (Shafatim) was repealed.. This allowed for the Jewish nation to be “reunited”. Unity between Jews help us to “reunite” with the Creator (Ribbono shel Olam). This is the attribute of eternality (netzach), exemplified by Moshe Rabbeinu who dedicated his life to the lofty goal of unifying us with Hashem.

           Wood cut up to the 15^th of Av (but not later) was used as fuel for the alter (mizbe’ach) where we offered our sacrifices through the descendants of  Ahron HaKohen, who exemplifies the quality of submissive splendor (hod). Just as the wood was totally consumed on the alter of Hashem, so was the level of total selfless dedication of Ahron HaKohan in his avodas Hashem.

    Tu B’Av is the last day of planting before the New Year. Planting seeds at the proper time will, with the help of Hashem, begin a process that will later produce life- sustaining nourishment. Yoseph, who was placed in charge of the world’s food supply, corresponds to the attribute of yesod that channels Divine influences. This perhaps teaches us that as important as it is to plant seeds – meaning to have nice ideas – it is just as important to follow up by cultivating, harvesting and finally distributing the fruits of ones efforts.

          This list of events that took place on the 15^th of Av indicates to us that this extraordinary day is a repository for many blessings. Our Sages tell us that the 15^th of Av is compared to Yom Kippur in a number of important ways. First they are both days of forgiveness: Yom Kippur was the day the Jewish people were forgiven for the sin of the golden calf (eigel); whereas on the 15^th    of Av the Bnei Israel in the midbar were finally forgiven for the sin of the spies (cheit ha-meraglim). In the time of the holy Temple in Jerusalem (Beis HaMikdosh), both these days were also especially imbued with Heavenly assistance for shidduchim. (Gemors Ta’anis, 26b)

              So great is the power of  Tu B’Av, the Pri Tzadik tells us, that the third and final Bais Hamikdash will be “built” on the 15^th of Av.

      This final redemption will come about through our long awaited Mashiach  ben David who exemplifies the power of – malcus – royalty to orchestrate, combine and develop all the mentioned above Divine attributes. May we merit this revelation soon in our days.

Since our Cazal tells us that when Codesh Av enters we lessen our simcha and when Codesh Adar enters we increase our simcha, it behooves us to try to find some underlying thread of connectedness between these two antithetically appearing periods of time whose pinnacle of expression are manifest on Tisha b’Av and Purim:

On Tisha b’Av we replace our smiles and laughter of Purim with our tears and heartfelt sighs.  

 On Tisha b’Av we exchange our less than conventional Purim costumes with unadorned garments and no leather shoes.

 On Tisha b’Av we defer from the joyous festive eating and drinking of Purim with our fasting and abstaining from bathing.

  On Tisha b-Av we refrain from sharing ourselves and gifts with others as we do on Purim, while instead sitting lower down in contemplative introspection.

O’Tisha b-Av please reveal to us how through your five restrictions of the day can we bring ourselves five steps closer to the coming of the Mesiach?

(Tisha b’Av speaking to us)

1)    On this, my day of mourning, by taking off your leather shoes you begin to “refit” your souls.             

2)    On this, my day of mourning, by refraining from leisurely walks and other corporeal pleasures, you increase your “strides” towards holiness.  

          3) On this, my day of mourning, by not washing or anointing, you further “cleanse” and “purify” your souls.

           4) On this, my day of mourning, by withdrawing from food and drink, you increase your souls “nourishment”.

            5) On this, my day of mourning, by abstaining from learning, you rejuvenate your commitment to the Torah. 

               O’Tisha b’Av with the birth pangs of the Mesiach waiting at your “doorstep”, may we do our part to open the “doors” of our hearts thus meriting the full glory of your day becoming a joyous Yom Tov.

                                                     La-shana haba bi-Jerusalem

                
     Bein Hametzarim – “between the tragedies.” Caught in the vise between – the 17^th of Tamuz and the 9^th of Av – days in which our Temple (Bais Hamigdash) was destroyed as well as many other calamities befell us – it is difficult to perceive any redeeming aspect of this tragic period. However, we have long understood the spiritual value that lies within adversity.  For example our Rabbis (Cazal) inform us of the benefits we derived from our period of bondage in Egypt (Mitzraim), which prepared us for the next level in the service of Hashem. In Mitzrayim we were given the opportunity to extract precious sparks of holiness that only the most challenging of events and epochs could release.  

       Let us try to reveal a redemptive, positive view of this difficult period that we re-visit each year at this time. Perhaps one of the “keys” to releasing ourselves from personal and national bondage lies, ironically, in the name for the period – “Bein Hametzarim”.

               Why is this time called “between the tragedies” and not “the time of tragedies”? The nature of many people, when beset by difficult challenges, is that they tend to become overwhelmed and even imprisoned in their own personal “bars” of anguish and hopelessness. Yet, many of us know those exceptional people who, in seemingly overwhelming circumstances, are able to overcome restrictions focusing not on the bars – of limitation – but on the spaces “between” them – the inner messages that offer new vistas of growth and change which are encoded “within” the challenges.

            Cazal have foretold that one day the inner lights of these days called Bein Hametzarim will be unveiled revealing the crowning gem, our long awaited Moshiach, whose birth  date is the 9^th of Av (Yerushalmi, Brachos).

            Sfas Emes tells us that the ten sayings (maamoros) with which the world was created world were later channeled in Mitzraim through the ten plagues (makot) and finally revealed in the form of the Ten Commandments.[1] These ten sayings were the Divine D.N.A. that G-d used to formulate the world.  Had mankind cooperated and obeyed Hashem’s commandments, the world would have achieved perfection; however because of the various sins throughout the generations, a process of purification was deemed necessary including the ten plagues (macot) for the Mitzriyim (at  the same time that the Jewish people were the recipients of blessings) that led eventually to the exodus.        However, since freedom from physical bondage was not the final goal, the benevolent Creator led us to Har Sinai and gave us the Torah whose essence is coded within the ten commandments.  Perhaps we can draw a parallel from this to draw another connection among numbers: the twenty-two letters (oisios) of the Torah, twenty-two days of Bein Hametzarim and to twenty-two of our holiest days. As is well known the entire creation was and continues to exist through the twenty-two holy osios of the Torah. However, due to the ongoing failings of mankind, specifically the Jewish people have designated to be a holy nation charged with rectifying and elevating the whole Creation. We are assigned at times to descend into the darkest, most dangerous realms of time in the calendar year[2]  in order to reveal the inner radiance their intrinsic holiness. It is specifically during the depths of the frigid winter referred to as SHOVAVIM (TAT), during which the Torah reading retells of the bondage of our forefathers, that we can access the spiritual “genetics” necessary to rectify not only that period but all challenging times. This lofty goal is achievable through the dynamic vibrant power contained within the twenty-two readings (aliyot) of the Torah beginning with the story of Moshe our teacher (Rabbinu) and the burning bush (sneh) (the forth alia in Parshas Shemos), ( then seven alias each in Parshas Va’eira and Parshas Bo) and ending with the splitting of the Yam Suf (forth alia of Pashas Beshalach) for a total of twenty-two aliot.

         It is specifically through the Torah, our spiritual catalyst, that even during the most  twenty-two searing intense summer days of Bein Hametzarim will be transformed in the near future into days of joy. Adhering to the Torah’s prescriptions will enable us to make the transition from the grip of stifling bondage to new heights of freedom in days of Divine radiance. Each and every day of the Bein Hametzarim period contains within it the seeds – the inner essence – of twenty-two of our holiest days.  [3]

            May all of us merit to see, feel and experience the blessings encoded within each and every one of these days, thereby transcending the galus of limitation to arrive at the ultimate redemption (geulah).

                       The Midrash teaches us that the other nations were offered the Torah however each of them rejected it because they found some of the  commandment to difficult to comply with. [For Ishmael it was the prescription against stealing, for Eisav it was the commandment not to murder]… However when it was our turn we in unison proclaimed: “We will do and then we will hear” – “Naasey vi-nismah”.

                          Since it wouldn’t be fair for all the nations to have commandments that they found very challenging and we, the Jewish nation, also did not have at least one commandments that was very difficult to accept, therefore, let us ask which mitzvah was a great challenge for us to adhere to? The Cassidishers commentaries (Sefas Emes and Even …) address this provocative question with an insightful response that expresses the greatest praise of our holy nation. The mitzvah of restraint – hagbalah – during the days just proceeding the giving of the Torah (Matan Torah) was a commandment that was very hard for our nation to comply with. Why? Because every Jew had such a great desire to come as close as possible to the loftiest levels of holiness as quick as possible, our willingness to follow the commandment and hold ourselves back during the days of hagbalah showed that we had the ability and willingness to unswervingly accept all the Torah.

                       Therefore the days of hagbalah were not just days of separation and preparation but they were actually days of inner growth in strengthening our “walls” of faith and acceptance of Hashem’s Torah and its timeline.     

                The Catam Sofer in Parsha’s Yisro (19-23) reveals to us a profound thought provoking remez from within the pasuk, referring to the days of hagbalah, which ends “…bound the mountain and sanctify it”, so that no one would come closer than they were permitted. The word mountain in Hebrew is Har (Hai – Raish) with the surrounding letters, in the alphabet, of the Hai being a Dalet and a Vov and the surrounding letters of the Raish being a Kuf and Shin. These surrounding letters combine to spell out the word holy (Kadosh) – Kuf – Dalet – Vov – Shin.

              From here we can learn a beautiful thought that all of the – “boundaries” – enactments that our Sages have “put around” the Torah are not there to restrict and limit us but actually serve expand and increase the boundaries of our kiddusha.

                    Chag samach.

          The holy Torah, our guide book through life, gives us not only direction but the fuel/energy to strive towards our goals and aspirations, yet we find almost a complete parsha ( Behar 25: 1 – 55) dedicated to commanding us on each seventh (Shemita) and the fiftieth (Yovel) years to cease from many halachic forms of “effort”. These lengthy periods of cessation from certain halachically defined activities, for the uniformed would naturally appear to be the antithesis of productive effort. However, as contradictory as it may appear on the surface, these macrocosmic periods of “applied restraint” are the most valuable times for growth and development. This is because there is no higher goal and purpose in life than achieving a level of “pro-active submission” in following the will of   G-d. “Cessation of self-determination” during these times reveals the Divine radiance on earth, thereby crowning Hashem as King of the universe.

                Even though we are not presently privy to the full revelation of the Torah as revealed through the Shemita and Yovel, we have been given the privilege weekly through the Shabbos and during the yearly period referred to as Sefiriot HaOmer to make the pro-active proclamation that we are willing to defer and or redirect our self interests.

              What application today in our own lives can we derive from the awesome transformational power of  Shemita and especially Yovel? All Jews have holy souls that have been sent down into this world garmented in physical bodies and surrounded by an environment that is ideal for each one of us in order to help rectify and elevate the creation. During our lifetimes we are given various experiences of which some are pleasant and some are very challenging, however all of life’s events are perfectly crafted to serve a purpose for our benefit. If we could but for a moment have a glimpse at our lives from the Heavenly realm, from that prospective the allotment that has been given to us as our portion in life would be seen as tailored made and artfully fitted to help us reach and fulfill our potential. From that panoramic view, there would be no more questions or doubts. Each stage of life and each unique situation whether “traveling” through the “wilderness of experience” or “submitting” to each period of “encampment” would be seen as what it really is: a golden opportunity to achieve rectification and purification.

               This ‘ladder’ of development and transition both in the microcosm as well as the macrocosm is a fifty level cycle that we experience yearly through the counting of the Sefiras HaOmer leading up to Matan Torah. Just as each day represents a different combination of attributes, whose interplay allows for refinement of our midos, so also on a macrocosmic level, when the majority of  the Jewish nation are living in Eretz Israel, there is a fifty year cycle culminating in the Yovel year, which is a special gift from G-d, that allows us to transcend the bonds of nature. Perhaps this then can be a deeper connection between the Yovel and Shavous. They can be seen as a (reflective) mirror image of each other, in that Yovel releases indentured bodies from physical bondage thereby allowing for a renewed bonding with the soul, whereas the time of Seferia releases us from our mental and emotional attitudinal bondage allowing for a renewed bonding with the Creator through His Torah.

            Just as we draw closer with baited breath to this Yom Tov of Matan Torah so also may we merit soon to hear the long awaited shofar of the final geula.