5784 מעינות הזמנים - ט"ו באב

Tu BAv is the secret of the awakening of the Shidduch that precedes the beginning of the Yichud ראשית היחוד 
Rav Y.M. Morgenstern, shlit’a

TU B’AV @ THE KOTEL 5784

editing in process…

In the Mishnah (Ta'anit פ"ד מ"ח): Rabbi Shimon ben Gamaliel said There were no yomim tovim for like the 15th of Av and Yom Kippur “And the girls of Jerusalem go out and in circles in the vineyards…

and what they would say, young men, open your eyes and see what you choose for yourself, Don't let your eyes see the outer beauty, let your eyes see the mishpacha,  chein is false… A beautiful woman who fears God will glorify, etc. שקר החן והבל היופי אשה יראת ה' היא תתהלל

Here we see from this Mishna that the matter of the 15th of the Av is related to the sod of the shidduch. And to clarify the matter, because the 15th of Av is 40 days before creation of the fetus  - which was the creation of the world, which came into existence in revelation, and Tu BAv is the time of the ראשית המחשבה beginning of thought, in the concept of longing and the shidduch that precedes the Yichud.

And more deeply, the matter of the 15th of Av is the secret of the thought of creation that before the tzimtzum that God willed to have a dwelling place in this lower world and it is a high and lofty world carried so much so that it may be ascended to it, like The light of the future to come. And we touch on it at the beginning of the shidduch between Israel and their heavenly Father [how we are united in the root of Yitbarach’s thought בשורש מחשבתו which initially was Hashems intention that the Bnai Yisrael would come into this the world, and they will all be able to say with פה אחד one voice

'Here is our God,
this is our hope in Him
הנה אלקינו זה קיוינו לו

 And so they said that there were no YomTovim for Israel like the 15th of Av, because it is in the secret of the most hidden and invisible world that can ascend to it.

That is why it is the Yom Tov of specifically the Daughters of Israel בנות ישראל יוצאות The main point of the Yomtov of the 15th of Av is to reveal His Malchut - שורש נשמ"י, the root soul that at the time that Hashem judged and calculated before creation the measurements then all the measurements were completely unnecessary

Correction, but the Midat HaMalchut  (Tzimtzum HaYesh) was not discovered in practice but by Koach (force), and the main desire and object of Hashen Yitbarach in creation is to reveal Daat. The Malchut in practice, by his glory filling the whole earth שימלא כבודו את כל הארץ.

Master of the world
who reigned before
every creature was created
 'אדון עולם אשר מלך
בטרם כל יציר נברא'

that is even before the world was created, the Daat of the Malchut was complete, rather which was only in koach, although 'לעת נעשה בחפצו כל אזי מלך שמו 'נקרא', 'when it was done according to his will, then his name was called King that after the creation the measure of His majesty was revealed in actual practice.  

Shaar Shavuot in the in the commentary: Explained the matter of circles in the vineyards,, which everyone sees. This is for added tzniut. Here, according to the simplicity of things, I come here to interpret who were sitting

In a circle like Rabanan in a vineyard in Yavneh רבנן בכרם ביבנה so that everyone can see one another. This, and so that they don't come into my hands, although the secret of the matter is may Hashem come and enter into the Yichud only by means of kedusha of the world 'כל ישראל' 'All Israel' which is the world of the Keter as known, and mentioned.

Every mitzvah
'לשם יחוד קודשא בריך הוא ושכינתיה בדחילו ורחימו ליחד שם י"ה בו"ה בשם כל ישראל
'in the name of all Israel, because here is the yichud. It is a lofty and very lofty world, and I will ascend to come to it, In the name of all Israel. בשם כל ישראל.

And getting to that is a simple thing at all, and there is a ladder to it, Because first a person needs deveikut, which in the world of Atztilut is Debkut /conncecting to God above, that man should be all above to be thinking about Deveikut to the Creator Yitbarach and to distract him completely ולהסיח דעתו לגמרי from  the reality of worlds of Bria, Yetzira and Asiya And then he has to reach the deveikut that is in the world of Adam Kadmon, and he is In the concept' 'above and below למעלה ולמטה הכל חד

As it is know from the Apta Rebbi zy”a - 'Oiban Ontan Ontan Oiban', and that's after One who ascended to the place of atzilut when they come to come to this step of Up and down as Hada Shuya. And indeed the way to deserve to come into the world of Adam Kadmon which is the middle bolt that runs from end to end is By Olam 'all Israel', and we were to be in complete unity with all Israel and see the face of all the righteous.

And some want to be up and down already at the beginning of their work For sure and reach the world of all Israel immediately, and finally We remain standing down, down, because we didn't get ahead of you first The deveikut of the noble __ to be your thought entirely in deveikut The Creator . אחר שעלו למקום האצילות כשבאים לבוא אל זאת המדרגה של למעלה ולמטה כחדא שויא.

Because of course at the beginning of the work one should be distracted from the separation of the —And dveikus in his thoughts in the dveikut of the Creator only, to long for Him and stick to it, and __ will be able to come to the step as soon as he can To think differently from other people and to be at one heart with every person from Israel.

Although in the beginning before they come into the world of Atzilut most of my sons A person thinks differently from the rest of the world and does not crave attachment at all In it, and from this they finally fall into envy, lust and honor that take man out of the world, and this is why the tzaddik came to wake them up For they will not think all day long of human beings and the beams of them, but all Their attention and passion will only be in Him, and that is the level

In the world of Atzilut, which is a great and wonderful step. but after that the person was privileged to come to that step, which distracted him from the rest of the humans, will be able to come to the step of 'up and down as one' Until he can communicate with every Jew as one man with one heart. כל יהודי כאיש אחד בלב אחד

And afterward when the day of Tu Bav arrives, which is the secret of the beginning of thought of the purpose of creation, that the 15th day of Av is the 40th day before the the fetus of Rosh hashana, and you get longing for it And a great thirst for the fullness of the Malchut's desire in my heart Let Hashem look at the world and see in all its details its uniqueness and unity and reach the Adam Kadmon and the world of all Israel, then we say that its impossible

To deserve this step in perfection but in such a way that they will see it That in the concept' 'from the hills in the vineyards', which should be raised to the world 'all Israel' כל ישראל until he has pleasure and amusement  הנאה ושעשועים  in thinking about any Jew in the world, and communicate in all the works of everyone from Israel.

And it was precisely after that that they came to the attachment of the world of Atzilut who distracted from the whole reality of creation, which then showed you this is rather an addition to modesty and not a drawback to deveikut the Creator, so they sat in the vineyards to see each other.

Therefore, on the 15th day of Av, 'tribes were allowed to come to each other' (Taanit 30), that first the job was to distract him from all humans, and such. The Rabbis mentions in practical stories as mentioned is the secret of the prayer And the one who has emunah should say it's his act and it's mine, we were Each one does not know his friend's work, but I will work. You are my Creator with my powers and ways, and my friend will worship the Creator as usual But this is not in the interests of perfection, because the purpose of perfection is When they were 'allowed to come to each other', we were those who came to the step who could Already call each other. Therefore, 'the one who cancels mevatel aliyat haregel (Ta'anit L30) i.e who can already go up and see the Beit Hamikdash  in the aspect of ' Olam 'All Israel' כל ישראל' ששם כל בנ"י מתאחדים כחדא, where all the Israel unite as one, that is the Shekinah Is present in Israel.

_________

From Likutei Yam HaChochma - Rav Y.M.Morgenstern

TU BAV - May we ascend and be on the level of Kol Yisrael, where all of the Jewish people are unified as one whole entity, and where the Shechinah dwells amidst us. May we merit to always live with true Dveykus in Hashem, and at the same time feel a kinship and close connection with all of the Jewish People, in the zechus of the awesome Yom Tov of Tu B’Av. 

The day of Tu B’Av is the initial root of the Heavenly shidduch, a world that is so high and lofty that it is impossible to rise to it except on two days of the year: Purim, in which we go there from below to above; and Tu B’Av, in which we go from above to below (starting from the Creator’s point of view, as it were). That is where we touch upon the Heavenly marriage between the Jewish people and their Father in Heaven. In fact, Hashem’s intention was that, originally, the Jewish people would be brought to the world, where all of them could say, “Behold, my G-d, this is what we hoped for, for Him, and He has indeed saved us.” הִנֵּ֨ה אֱלֹקינוּ זֶ֛ה קִוִּ֥ינוּ ל֖וֹ וְיוֹשִׁיעֵ֑נוּ׃ That is why Chazal tell us that, “There were no better festivals for the Jewish people than Tu B’Av” (Taanis 26b), אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים for it is the secret of the most hidden and concealed world that we can ascend to.

The purpose of Creation is to make a dwelling place on this world for Hashem. Hashem’s will is that we elevate the physicality of this world back to Him, so that His light can settle on it. Thus our main tikkun is when we connect to Malchus, wherein the light of Chochmah can shine, and that is how we can become elevated and sanctify the Creation.

Malchus first needs to be “sweetened” through Binah. For Malchus is the receiving level, similar to a woman, who makes herself into a receptacle for her husband. The feminine aspect represents the desire to receive. But how can Malchus bring about the revelation of G-dliness, which is the will to give and bestow, when Malchus is in fact the antithesis of this, since Malchus wants to receive? That is why Malchus needs to be sweetened with Binah. *Malchus always begins deficient and wants to fill its void*. One needs Binah, which is the power of serving Hashem lishmah (for its own sake), and then one is “marrying a woman (Malchus) for the sake of Heaven.”

However, at the root of everything is the secret of the intrinsic reality (“etzem”), in which we must inevitably serve Hashem shelo lishmah (for our own sake). For Hashem desired to make a dwelling place below in this world, and the purpose of Creation is to inform us that we have no reality of our own for there is nothing besides Hashem. Ayn od milvado. He wants to be revealed to us so that we can all proclaim, הִנֵּ֨ה אֱלֹקינוּ זֶ֛ה קִוִּ֥ינוּ ל֖וֹ וְיוֹשִׁיעֵ֑נוּ “Behold, my G-d, this is what I hoped, for Him, and He has saved us.” One might become mistaken about this and think that the purpose of Creation is not for our hard work in serving Him, but rather to enjoy this world, since everything is G-dliness anyway.

But that is certainly not the correct path to follow. It is obvious to any normal and sensible person that the vanities of this world make a person coarse and materialistic, and certainly indulgence in physical pleasures will distance a person from reaching his purpose and from having Emunah in the oneness of Hashem.

Instead of this, the proper path to go on is to realize that a person should eat and drink l’sheim shamayim in order to satisfy his soul, and not to eat and drink to simply satisfy his physical cravings...

The world of Atzilus is the dimension of dveykus with Hashem. In the dveykus of Atzilus, a person is entirely on high, thinking about his attachment to the Creator and totally ignoring the reality of the lower worlds, which are called Briya, Yetzira and Asiya (BiY”A). However, higher than this is the dveykus in the world of Adam Kadmon, in which one can be “both above and below, because it is all one.” (This was said by the Apter Rav zy”o). One can only attain this level after one has risen to Atzilus. If one wants to begin from Adam Kadmon and be “above and below” simultaneously, he will remain below, because he has not preceded it with the level of dveykus on the level of Atzilus – he has not yet reached the level where he is thinking totally and unceasingly about his attachment with the Creator.

But the precondition necessary in order to reach Adam Kadmon, which is the “pole that stretches from one end to the other”, is through the world of Kol Yisrael – to be in total unity with all of the Jewish people, and to see the faces of all the tzaddikim. Certainly at the beginning of avodas Hashem we need to forget about the lower worlds (BiY”A) and to concentrate exclusively on thoughts of dveykus with the Creator, to yearn and connect only to Him (thereby rising to the world of Atzilus). But afterwards we must come to the level where we can be thinking of other people as well, to be “one man with one heart” with each Jew. כאיש אחד, בלב אחד

When we begin to serve Hashem, we must first rise to Atzilus and think only about dveykus in Hashem, forgetting about this world completely. Most people are too busy thinking about others and they do not yearn at all for dveykus with Hashem, and because of this they fall into thoughts of jealousy, ta’avos (desires and wishes) and honor-seeking, all of which take a person out of this world. The tzaddik has to wake them up and get them to stop thinking all day about other people, and to remind them that, instead, one should be entirely interested and only desiring to become close to Hashem. This is where one rises to the level of Atzilus. This must be the beginning and initial stage of serving Hashem. It is a wondrous and great level.

But after that, one can come to an even deeper level where, instead of forgetting about people, one can be “above and below at once”. It is possible to be totally immersed in dveykus with Hashem, yet at the same time he is concerned about every single Jew, as one man with one heart. This is the level of Adam Kadmon אָדָם קַדְמוֹן.

The day of Tu B’Av is the “beginning of the thoughts”, i.e. the thought which preceded the end of the actions סוף מעשה מחשבה תחילה (“sof ma’aseh b’machshovo techiloh”) – “40 days before the formation of the fetus”, which happens on the day of the creation of the world, the 25th of Elul. The day of Tu B’Av is a day in which we are meant to receive a longing and a great thirst to fulfill the desire of the Shechina / Malchus. “This is Hashem, that we hoped for Him”. We cannot come to that level completely unless we are seeing each other as one whole (for then we can all express together the words, “This is Hashem”);  הִנֵּ֨ה אֱלֹקינוּ זֶ֛ה קִוִּ֥ינוּ ל֖וֹ׃ where we have risen to the world of Kol Yisrael, which is when we have enjoyment, pleasure and bliss to think about every Jew in the world, and we can connect to the avodah of every Jew. *We can only arrive at this higher level after we have come first to the dveykus of the world of Atzilus, in which we forget about the entire Creation*. Only after that can we all see each other in a way that does not take away from our state of being alone and at one with the Creator. [This is seemingly paradoxical. On the one hand, we are only thinking about Hashem and experiencing total dveykus in Him. On the other hand, we feel a powerful bond to every single Jew everywhere. Yet in the World of Adam Kadmon, also called the world of “Kol Yisroel”, these two aspects become synthesized.]

On Tu B’Av, the tribes were allowed to marry into each other. Until then, this was not allowed. This is a hint that, initially, one’s avodah is to forget about others and just concentrate on serving Hashem. As Rav Nachman of Breslov zy”o said, “People don’t recognize the work of others, they can only recognize their own work. I will serve my Creator with my unique strengths and in my own way, while my friend serves the Creator in his way.” That is the beginning and first level of serving Hashem. But that is not yet the ultimate goal. *One needs to be able to also connect with others and enjoy the avodas Hashem that others are doing, and that is the depth of why on Tu B’Av* the Shevotim (tribes) began to marry into each other.

It says in the Gemorro in Ta’anis that Tu B’Av was also the day when the people succeeded in stopping Yeravam ben Nevat from preventing the nation from ascending to Yerushalayim on the Yomim Tovim. On Tu B’Av, they could now ascend and see the Beis HaMikdash, for they were at the level of the rarified world of Kol Yisrael, where all of the Jewish people are unified as one whole entity, and where the Shechinah dwells amidst them. May we merit to always live with true Dveykus in Hashem, and at the same time feel a kinship and close connection with all of the Jewish People, in the zechus of the awesome Yom Tov of Tu B’Av, Amen.

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מעינות הזמנים - ט"ו באב

ט"ו באב הוא בסוד התעוררות השידוך שקודם לראשית היחוד


איתא במשנה (תענית פ"ד מ"ח): אמר רבן שמעון בן גמליאל

לא היו ימים טובים לישראל כחמשה עשר באב ויוה"כ וכו'

ובנות ירושלים יוצאות יוצאות וחולות בכרמים וכו‘ ומה

היו אומרות בחור שא נא עיניך וראה מה אתה בורר לך,

אל תתן עיניך בנוי תן עיניך במשפחה, שקר החן והבל

היופי אשה יראת ה' היא תתהלל וכו', ע"כ.

הנה רואים אנו ממשנה זו כי ענין ט"ו באב קשור לסוד

השידוך. וביאור הענין, כי ט"ו באב הוא מ' יום קודם יצירת

הולד - היינו בריאת העולם, שבא' תשרי נתהווה בגילוי,

ובט"ו באב הוא זמן ראשית המחשבה, בבחי' ההשתוקקות

והשידוך שקודם ליחוד

.

ובעומק יותר ענין ט"ו באב הוא סוד מחשבת הבריאה

שקודם הצמצום שנתאווה הקב"ה להיות לו דירה בתחתונים,

והוא עולם גבוה ומרומם ונישא כ"כ שא"א לעלות אליו, כמו

האור דלעתיד לבוא. ונוגעים בו בראשית השידוך בין ישראל

לאביהם שבשמים [איך אנחנו מאוחדים בשורש מחשבתו

ית'], שמתחילה היתה כוונתו ית' שיבואו בני ישראל לזה

העולם, וישיגו כולם פה אחד לומר 'הנה אלקינו זה קיוינו

לו'.

 וע"כ אמרו ש'לא היו ימים טובים לישראל כט"ו באב', כי

הוא בסוד העולם הטמיר ונעלם ביותר שיכולים לעלות אליו.

ולכן הוא יו"ט של בנות ישראל דייקא ש'בנות ישראל

יוצאות' דעיקר היו"ט של ט"ו באב הוא לגלות מלכותו ית'

-שורש נשמ"י, שבעת שהש"י שפט וחישב לפני הבריאה

את המידות אזי היו כל המידות בשלמות בלתי צריכים

תיקון, אך מדת המלכות (הצמצום והיש) לא נתגלתה בפועל

אלא בכוח, ועיקר רצון וחפץ הש"י בבריאה הוא לגלות מדת

המלכות בפועל, ע"י שימלא כבודו את כל הארץ. והוא ע"ד

מש"כ 'אדון עולם אשר מלך בטרם כל יציר נברא', היינו

שגם בטרם נברא העולם היתה מדת המלכות שלימה, אלא

שהיתה רק בכח, אמנם 'לעת נעשה בחפצו כל אזי מלך שמו

'נקרא', שאחר הבריאה נתגלתה מדת מלכותו בפועל ממש.

וז"ל פרע"ח שער השבועות בא"ד: ועוד פי' [בביאור

ענין וחולות בכרמים] בעיגול, כמו כרם ביבנה, שכולם רואין

זאת לתוספת צניעות.

הנה ע"פ פשוטם של דברים בא כאן לפרש שהיו יושבים

בעיגול כמו רבנן בכרם ביבנה בשביל שכולם יהיו רואים זה

את זה, ובשביל שלא יבואו לידי יחוד, אמנם סוד הענין הוא

שא"א לבוא ולהיכנס אל היחוד כי אם ע"י קדושת העולם

'כל ישראל' שהוא עולם הכתר כנודע, וכמו שאומרים לפני

כל מצווה 'לשם יחוד קודשא בריך הוא ושכינתיה בדחילו

ורחימו ליחד שם י"ה בו"ה בשם כל ישראל', כי הנה היחוד

הוא עולם רם ונישא מאוד וא"א לעלות לבוא אליו כי אם

בשם כל ישראל.

ולהגיע לזה אי"ז דבר פשוט כלל ויש בזה סולם העליה,

כי קודם צריך האדם דבקות שבבחי' עולם האצילות היא

דבקות שבבחי' למעלה, שהאדם צריך להיות כולו למעלה

להיות מחשבתו על דבקות הבורא ית' ולהסיח דעתו לגמרי

ממציאות עולמות בי"ע.

ואח"כ יש לו להגיע לדבקות שבבחי' עולם א"ק, והוא

בבחי' 'למעלה ולמטה הכל חד' כדברים הידועים מהרה"ק

מאפטא זי"ע – 'אויבען אונטען אונטען אויבען', וזה אחר

שעלו למקום האצילות כשבאים לבוא אל זאת המדרגה של

למעלה ולמטה כחדא שויא. ואמנם הדרך לזכות לבוא לעולם

א"ק שהוא בריח התיכון המבריח מן הקצה עד הקצה הוא

ע"י עולם 'כל ישראל', והיינו להיות באחדות הגמור עם כל

ישראל ולראות פני כל הצדיקים.

­­ויש שרוצים כבר בתחילת עבודתם להיות למעלה ולמטה

בחדא מחתא ולהגיע לעולם של 'כל ישראל מיד, ולבסוף

נשארים לעמוד למטה למטה, כי לא הקדימו תחילה את

הדבקות דבחי' האצילות להיות מחשבתם לגמרי בדבקות

הבורא ית'.

כי בודאי בתחילת העבודה יש להסיח דעת מהפירוד דבי"ע

ולתקוע מחשבותיו בדביקות הבורא ית' בלבד, להשתוקק אליו

ולהתדבק בו, ולאחמ"כ יוכל לבוא אל המדרגה שכבר יוכל

לחשוב משאר בני אדם ולהיות בלב אחד עם כל איש מישראל.

אמנם בתחילה לפני שעולים לעולם אצילות רוב בני

אדם חושבים משאר בני העולם ואין משתוקקים כלל לדבקה

בו ית', ומתוך כך נופלים לבסוף לקנאה תאווה וכבוד

שמוציאין האדם מן העולם, ולזה בא הצדיק לעורר אותם

לבלתי יחשבו כל היום מבני אדם ומהקורות אותם, אלא כל

מעייניהם ותשוקתם תהיה רק בו ית', וזאת המדרגה היא

בבחי' עולם האצילות שהיא מדרגה גדולה ונפלאה. אך לאחר

שהאדם זכה לבוא אל זאת המדרגה, שהסיח דעתו משאר

בני אדם, יוכל לבוא אל המדרגה של 'למעלה ולמטה כחדא'

עד שיוכל להתקשר עם כל יהודי כאיש אחד בלב אחד.

ביום ט"ו באב מקבלים השתוקקות גדולה לזכות לראות

בעולם רק אחדותו ית'

וא"כ כשבאים ליום ט"ו באב שהוא בסוד ראשית המחשבה

של תכלית הבריאה, שיום ט"ו באב הוא בבחי' ארבעים

יום קודם יצירת הולד של ר"ה, ומקבלים בו השתוקקות

וצמאון גדולה למלאות תאוות המלכות בבחי' 'זה ה' קיוינו

לו' להסתכל בעולם ולראות מכל פרטיו יחודו ואחדותו

ולהגיע לא"ק ולעולם ש כל ישראל, אזי אנו אומרים שא"א

לזכות לזאת המדרגה בשלמות כי אם באופן שיהיו רואים זה

את זה בבחי' 'מחולות בכרמים', שצריך לעלות לעולם 'כל

ישראל' עד שתהא לו הנאה ושעשועים לחשוב מכל איש

יהודי בעולם, ולהתקשר בכל העבודות של כל אחד מישראל.

וזה דייקא אחר שבאו אל הדבקות של עולם האצילות

שהסיחו דעת מכל מציאות הבריאה, שאזי הראיה זה את

זה היא אדרבה בבחי' תוספת צניעות ולא חיסרון בדבקות

הבורא, ולכן ישבו בכרמים לראות זה את זה.

ענין 'הותרו השבטים לבוא זה בזה' הוא שיכול לקשר

עצמו בעבודות חבירו

ולכן ביום ט"ו באב 'הותרו שבטים לבוא זה בזה' (תענית

ל:), שתחילה היתה העבודה להסיח דעתו מכל בני אדם, וכמו

שרביה"ק מביא בסיפורי מעשיות שהנעל הוא בסוד התפילה

וצריך האומן לומר זה מעשה שלו וזה מעשה שלי, היינו

שכל אחד אינו מכיר את מלאכת חברו אלא אני אעבוד

את בוראי בכחות ואופנים שלי, וחברי יעבוד את הבורא

כדרכו. אך אין זה בבחי' השלמות, כי תכלית השלמות היא

כש'הותרו לבוא זה בזה', היינו כשבאים אל המדרגה שיכולים

כבר להתקשר זה בזה.

ולכן 'ביטלו המבטל את עליית הרגל' (תענית ל:), כלומר

שכבר יכולים לעלות ולראות בבית המקדש בבחי' עולם

'כל ישראל' ששם כל בנ"י מתאחדים כחדא, שאזי השכינה

שורה בישראל.