We know the notion that on Tisha B\u2019Av G-d had mercy on us by just destroying the edifice of the Beit HaMikdash and not us. When thinking of the number nine, the idea of\u00a0tisha yarchei leida\u00a0c<\/i>omes to mind, the nine months a woman is pregnant. This symbolizes rebirth, that in fact, on Tisha B\u2019Av we were spared and reborn. Proofs to this notion lie in the fact that it happened in the month of Av, symbolic of our Father of Mercy, that the eleventh month is the month of the lion, symbolic, as the sages say, of the lion of Moshiach that will rebuild Jerusalem, and that, as the Talmud says, Moshiach was born on Tisha B\u2019Av, to mean his aura is associated with this day of ultimate rebirth.<\/p>\n
In piercing this central theme of rebirth, we must investigate Tu B\u2019Av as a completion of Tisha B\u2019Av, Yechezkel\u2019s dry bones vision, the renewal aspect of teshuvah and why it can\u2019t be pushed off, and what to grab onto in these critical days of Moshiach.<\/p>\n
Tu B’Av Completes Tisha B\u2019Av<\/b><\/p>\n
The loss of the Beit HaMikdash meant G-d no longer had a dwelling place in this world. But as we know, the remedy always comes before punishment.<\/p>\n
Six days after the destruction of the Beit HaMikdash was Tu B’Av, one of the most joyous days of the year (Mishnah Ta\u2019anit<\/i>\u00a04:8). This day of Tu B\u2019Av marked a culmination, mimicking the culmination of the six days of creation, where complete newness was brought into the world.<\/p>\n
And the type of newness introduced on Tu B’Av was one of intense love. It was a day of innocence when the young women went to the fields to seek\u00a0shidduchim. It symbolized our reunification with G-d as well, a bond that never breaks.<\/p>\n
The culmination factor is logical, considering both were on equal ground as yomim tovim, Tu B\u2019Av and Tisha B\u2019Av, as Tisha B\u2019Av is called a\u00a0moed<\/i>\u00a0(Eichah<\/i>\u00a01:15). The Beit HaMikdash was destroyed, but not us, our love affair with G-d continued. Tu B\u2019Av reflects the theme of\u00a0Shir Hashirim, an allegory of love between G-d and his children.<\/p>\n
Yechezkel’s Optimistic Vision of the Dry Bones\u00a0<\/b><\/p>\n
Yechezkel, the prophet of hope and optimism, experiences the vision of dry bones. It\u2019s a vision of rebirth that declares that we would return to our land. In the climax, he relays G-d\u2019s words (Yechezkel<\/i>\u00a037:14), \u201cI will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the Lord have spoken, and I have done it, declares the Lord!\u201d<\/p>\n
For people in a post-churban\u00a0world, such words are revolutionary for the spirit. Within death, desolation, and destruction lies a future of settling in Jerusalem, and reuniting with the Divine.<\/p>\n
It\u2019s also a message to every generation that feels dry and hopeless. These words give inspiration to become vibrant and grab onto Torah study, as Torah study rejuvenates the body and soul. Torah is life, and\u00a0Yechezkel\u00a0is saying that vibrancy and hopefulness are a part of our future.<\/p>\n
Teshuvah of Renewal and Readiness<\/b><\/p>\n
When yearning for the Beit HaMikdash to be rebuilt, the creative mechanism of teshuvah becomes critical. It allows man to be reborn and become endeared by G-d.<\/p>\n
Also, it\u2019s crucial to engage in teshuvah all the time, because Moshiach\u2019s arrival is unknown to us. By being in a constant state of teshuvah, whenever Moshiach arrives, we will be prepared.<\/p>\n
With two key Gemaras and an astounding Rambam, we can come to see the renewal power of teshuvah and why it must be practiced constantly.<\/p>\n
The Gemara (Berachos<\/i>\u00a034b) quotes Rabbi Avahu, who says, \u201cIn the place where\u00a0ba\u2019alei teshuvah<\/i>\u00a0stand, even complete\u00a0tzadikim<\/i>\u00a0do not stand.\u201d At face value, a\u00a0baal teshuvah<\/i>\u00a0who faced enormous tests, and despite the struggle, moves forward with G-d stands in a matchless state. He has his own unique portion, as he withstood great challenges.<\/p>\n
This kind of unique portion given to someone who struggled is a glorious affirmation of how G-d cherishes the man of teshuvah. In a sense, we are all\u00a0ba\u2019alei teshuvah<\/i>, who always need to improve. Such a gift must be utilized to cleanse oneself before Moshiach’s arrival.<\/p>\n
The Rambam depicts teshuvah in terms of the instantaneous, deep relationship one can forge with G-d. He says (Hilchot Teshuvah<\/i>\u00a07:6),\u00a0\u201cRepentance brings close those who are far. Yesterday, this one was hated by G-d, detestable, distanced, and abominable. And today he is beloved, precious, close, and befriended.\u201d<\/p>\n
In keeping with the themes of a love story between G-d and His people, this Rambam echoes that notion. Tu B’Av, the completion of Tisha B’Av was all about a relationship of yearning and love.<\/p>\n
Not pushing off teshuvah is critical. The Gemara (Sanhedrin<\/i>\u00a097a) says, \u201cMoshiach will arrive only through \u201chesach ha\u2019da\u2019at<\/i>,\u201d when we are not thinking of him.\u201d In such a model, the only way to prepare for Moshiach is to be in a constant state of repentance. Then, when the Beit HaMikdash is rebuilt, we will be complete and ready.<\/p>\n
Grasp the Rope of Moshiach for Protection and Advancement<\/b><\/p>\n
There’s a famous story told of the Bluzhever Rebbe that took place during the Holocaust. One night, the Nazis announced that all the prisoners in the barracks had to move to an open field. In the distance, there was a large pit. They were told that if they could jump over the pit, they would remain alive, but if they fell into the pit, they would be shot.<\/p>\n
The Rebbe had formed a strong relationship with a non-religious Polish Jew. This Jew asked the Rebbe if he had any advice. The Rebbe said that just as it was the will of G-d for this pit to be dug, so it will be the will of G-d to determine the outcome of their jump. They both closed their eyes and jumped. Upon reaching the other side alive, the non-religious Polish Jew asked the Rebbe how he survived. The Rebbe said, “I was holding on to the merit of my fathers. I was holding the coattails of my father, my grandfather, and great-grandfather of blessed memory.” Then the Rebbe asked the Polish Jew how he survived. He responded that he was holding onto the Rebbe.<\/p>\n
The pangs of Moshiach are referred to as \u201cChevlei Moshiach<\/i>,\u201d the birth pangs of Moshiach. This interpretation depicts the difficult times that we will face before Moshiach.<\/p>\n
However, there\u2019s another interpretation of the word\u00a0chevel<\/i>, and that\u2019s rope. Just as in the story with the Bluzhever Rebbe, where one Jew held onto a\u00a0tzaddik\u00a0to survive, we also must grasp onto\u00a0talmidei chachamim<\/i>, but ultimately onto the rope of our Avot, forefathers.<\/p>\n
The verse (Kohelet<\/i>\u00a04:12) says, \u201cVehachut hameshulash lo bimeheirah yinateik\u00a0\u2014 A three-fold cord is not\u00a0easily broken.\u201d\u00a0It may be said that this three-fold strong cord refers to the Avot.\u00a0<\/span><\/p>\n They represent the three characteristics upon which the world stands, as noted in\u00a0Pirkei Avot\u00a0(1:2), \u201cShimon the Righteous would say: The world stands on three things: on the Torah, on the service of God, and on deeds of kindness.\u201d<\/p>\n Attaching oneself to these kinds of traits can save one from the travails of Moshiach, as the Gemara (Sanhedrin<\/i>\u00a098b) says, \u201cWhat is a man to do to be spared the pangs of Moshiach? Let him\u00a0engage in Torah\u00a0and acts of loving-kindness.\u201d<\/p>\n The Vilna Gaon takes the centrality of the Avot further, as representing parts of the Beit HaMikdash. The Gemara in\u00a0Pesachim<\/i>\u00a0(88a) notes that Avraham\u2019s name is associated with\u00a0Har<\/i>, Yitzchak\u2019s with\u00a0Sadeh<\/i>, and Yaakov\u2019s with\u00a0Bayit<\/i>. The Gaon says these correspond to the\u00a0Har Habayit<\/i>, where chesed took place as that is where the tzibbur prayed as a group to have their prayers answered, the\u00a0Azarah<\/i>, where korbanot took place, and the\u00a0Kodesh Hakodashim<\/i>\u00a0where the Torah was.<\/p>\n This means that in the present, we can create our own Beit HaMikdash within ourselves for G-d to dwell in, as these traits of the Avot were the foundation of the physical Beit HaMikdash. By inculcating these traits, we are making a statement that we yearn for the Temple for all of mankind to see G-d\u2019s glory in this world.<\/p>\n Conclusion<\/b><\/p>\n The Shelah Hakadosh views the churban as a necessary step for the ultimate rebuilding. The\u00a0yissurim, suffering, we are experiencing purifies us for the final redemption. Proof that this day is a day marked for\u00a0geulah\u00a0is that the day of Tisha B\u2019Av always falls on the same day of the week as the first day of Pesach. This is a day associated with our original salvation from Mitzrayim. By grasping onto Tisha B\u2019Av\u2019s theme of renewal, holding onto\u00a0Yechezkel\u2019s\u00a0prophecy of hope, doing immediate teshuvah, and inculcating the traits of the Avot into our core, we can look forward to welcoming the third Beit HaMikdash.<\/p>\n","protected":false},"excerpt":{"rendered":" We know the notion that on Tisha B\u2019Av G-d had mercy on us by just destroying the edifice of the Beit HaMikdash and not us. When thinking of the number nine, the idea of\u00a0tisha yarchei leida\u00a0comes to mind, the nine months a woman is pregnant. This symbolizes rebirth, that in fact, on Tisha B\u2019Av we […]<\/p>\n","protected":false},"author":133844,"featured_media":57997,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[360],"tags":[],"class_list":["post-57995","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fast-of-tisha-bav"],"yoast_head":"\n