Friday, July 31, 2009

Kedushas Levi Tu B'Av

Kedushas Levi Tu B'Av

"There were no better days for Israel, than the fifteenth of Av etc."
(Taanis 26b)
This can be explained based on the verse in Shemos 17:8 "And Amalek came and
attacked Yisroel." At first it says (Shemos 17:7) "is there a G-d among us
or not?" This can be undestood by the parable: A son was riding on his
father's shoulders, and his father sicked the dog at him.1

We see that the father frighten his son in order to remind him that he has a
father who can save him from that frightening dog. Once he realizes and
remembers that he has a father, his father draws him close and endears him
in many ways.
This is why this month is called Av - the father, and why on this month our
holy bais hamikdash was destroyed, in order to remind us that we have a
father. Once we internalize this concept then HaKadosh baruch Hu will
rebuild the bais hamikdash.
The Gemarra (ibid) explains regarding [the joy of] Tu B'Av, that that is
"the day the tribes were permitted to intermarry with each other, another
reason is that, on that day the desert generation ceased to die, and another
reason is that is the day they broke the ax." Study it at length.

Generally we explain that Hashem is known by the letter Yud2, since He has
no form. As it says in Yishaya 10:19 "A small lad shall write them." (See
Sanhedrin 95b; Tosfos Menachos 29a Kotzo) Once we begin to draw more, the
letter becomes Hay, and when Bnei Yisrael are united together with Hashem
then we have both letters Yud and Hay, drawing hay and Yud to each other.
This has the numerical value or gematria of fifteen (15th of the month of
Av - Tu b'Av). Hay drawn to Yud.
Each and every one of the tribes has its won special attribute3, and down
here below each color of each tribe is inscribed on the precious stones of
the Choshen - the breastplate of the Kohen Gadol, as is known that each
color represents the level of each tribe.4

When all the tribes are attached to the level of nothingness known as Ayin -
then all the colors are mixed and incorporated together, and when all of
Bnei Yisroel realized and understand that we all have One Father which we
share this is the meaning of "the tribes were allowed to intermarry with
each other."
And when Bnei Yisroel are all attached together to the level of nothingness
or Ayin, they have attained the attribute of fear and awe, which is
associated with wisdom as it says "He said to man, fear of G-d is wisdom"
(Iyov 28:28). Wisdom is life as it says "And wisdom shall give life to its
owner," (Koheles 7:12) and this hints at "the day the generation of the
desert ceased to die," as we explained (that it gives life).

It is explained in the name of the AriZal (Tikkunei Zohar #56; Shaar
HaPesukim Bereshis and Shemos) regarding the verse in Yishaya (45:7) "who
fashions light and creates darkness," that when a person gazes at the
Creator all he sees is darkness, since cannot grasp nor fathom Him. This is
the meaning of the verse in Tehillim (139:12) "Night shall shine as day." Tu
B'Av - the 15th day of the month of Av, alludes to the time when all of Bnei
Yisroel finally come to the realization and understanding that they have an
Av - a father, and this occurs when they are all attached to the level of
nothingness known as Ayin which hints as the aforementioned darkness. This
is the meaning of the Gemarra which we quoted previously, "the day they
broke the ax,"5 since the seasons begin to change; sun is weaker and the
nights grow longer, which further hints at what we said and this alludes to
the attachment and dveykus of Bnei Yisrael to the Ayin which symbolizes the
aspects of night and darkness as we explained above.

1.See Rashi's commentary to Shemos 17:8 "This verse and this parsha follow
one another to teach us that G-d says: I am always among you, ready and
prepared to fulfill all your needs and you say "Is G-d among us or not." ?!
By your word! A dog shall come and bite you and when you cry out to Me then
you shall know where I am! A parable: A father took his son and carried him
on his shoulders, and went out on a journey. Whenever the son say an object
and said "Father, please hand that object to me." his father did so and gave
it to him. This happened a second and third time. They came upon another
traveler, and the son asked him: Have you seen my father? The father said to
his son, Don't you know where I am? He took him down off his shoulders, and
a dog came and bit him." The language used by the Kedushas Levi " his father
sicked the dog at him" comes from the Midrash Pesikta Rabasi Parsha 13.
2.See Zohar I 3a - The letter Yud came before Hashem and asked, Do You wish
to create the world using me? Since I am the servant of Your holy name? He
answered: It suffices that you are engraved in My name and you are inscribed
in My name and My will is attached to You, you should not be detac hed from
My name.
3.See Pri Etz Chaim Shaar Tefillah - My Master (the AriZal) said there are
twelve gates in heaven corresponding to the twelve tribes and each tribe's
prayers enter through a specific gate. These are the gates mentioned at the
end of the book of Yechezkel. He taught that the gates are not equal and
that each gate is unique and different from the other.
4.See Rabeinu Bachaya's commentary to Shemos 28:15 The teachings of Kabbalah
show something wondrous and an awesome wisdom regarding the twelve stones of
the breastplate - Avnei Choshen. Since each and every tribe has a unique
corresponding colored stone it all alludes to their attributes up above.
Reuven whose attribute is judgment has a red stone; the ruby, Shimon whose
attribute is the six directions (Tiferes) has a green stone; the emerald,
Levi alludes to the connections of the three attributes has a diamond whose
light shines and sparkles. Yehuda who alludes to Tohu which has a green line
has a green stone. Zevulun who alludes to mercy has a lustrous white pearl,
Yisaschar has a saphire whose blue alludes to Tiferes, Dan alludes to
judgment like Reuven and has a red stone, the Leshem, and Naftali has a
turquoise which has a male and female type and Yosef alludes to mercy like
Zevulun and his stone contains the letters of G-d's name. Binyamin
incorporates them all and his stone has colors of them all.

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022
eFax: 1-832-213-3135
join the mailing list to keep updated about new projects here:

Kedushas Levi Shabbos Nachamu

Kedushas Levi Shabbos Nachamu

"Nachamu Nachamu Ami - Be Consoled, be consoled My nation, says your G-d."
(Yishaya 40:1)
At the time that Hashem will comfort us, may it occur speedily in our days,
then he will remind us of all the difficult times and all the tragedies
which we experienced, in order that we will be doubly comforted. This is the
meaning of "your G-d Elokaychem," the name that alludes to the attribute of
strict justice and judgment. (I believe that the Kedushas Levi is saying
that since Hashem will remind us of all the tragedies and suffering this
name of judgment is used, however that in itself will comfort us twice as
much since those calamities have passed.)

Another interpretation of "Nachamu Nachamu Ami - Be Consoled, be consoled"
That which Hashem is the One Who comforts us, is in itself a great comfort
and consolation. This can be understood through a parable. For example, one
cannot compare he who hears the words of love, comfort and consolation from
the minister until he finally receives the actual favor from him. However
hearing this from the king's mouth, "His will is like a storm cloud,"
(Mishlei 16:15)1 and the king's word alone is like a good deed that has been
carried out already, and hearing words of solace and comfort from him are a
delight for the soul.

Or we can say that this is a double consolation since any of the reasons
behind this, although they may not seem at first glance to be connected with
us, they are all for our sake. "This is G-d is our G-d He shall guide and
lead us etc." (Tehillim 48:15). The name "Elokim - G-d," alludes to the fact
that He is the cause of all causes, "Elokaynu - our G-d," indicates that all
those causes are all done for us personally as our sages taught in Sanhedrin
(37a) "A person is obligated to say that the world was created for me," and
this is why our verse (in Yeshaya) says "says your G-d."

Another interpretation of "Nachamu Nachamu Ami - Be Consoled, be consoled My
nation, says your G-d."
Now "This is a display of His might since as the gentile nations dance in
His palace chambers and subjugate Bnei Yisrael His children, Hashem
overcomes His anger so to speak and He has patience for the wicked." (Yoma
69b) and we suffer calamities and remember the words of the Shechina "My
head is heavy and a my arm is heavy!" (Sanhedrin 46a)2 Speech is in exile,
due to Hashem's great patience, since everything occurs due to G-d's word,
and G-d willing "says your G-d." This refers to the the Fifteenth day of the
month of Av - Tu B'Av the day on which those who died in the Midbar - desert
ceased dying. (Ta'anis 30b)3 Since Midbar - Desert and Dibbur - Speech share
the same root we can say this symbolizes a death of speech. Speech was
spiritually lowered and it fell into a lower level and was removed. So then,
on Tu B'Av this ceased and speech was no longer in a state of death and this
was our consolation. (That G-d said I am your G-d.)

"Nachamu Nachamu Ami - Be Consoled, be consoled My nation, says your G-d."
When Yisrael are fulfilling the Divine will He is called "our G-d," since by
doing so they are actively demonstrating that He is our G-d. This is the
meaning of the verse Tehillim 67:7) "May He bless us, G-d our G-d." The
meaning is that the Creator "will bless us," and will be called "our G-d,"
and this is what the prophet said "Nachamu, Nachamu - Be comforted Be
comforted." How shall we be comforted? The verse answers: He will say "[I
am] your G-d."

"Speak to the heart of Yerushalayim, since her sins have been desired."
(Yishaya 40:2)
Generally speaking we know that the body will delight greatly in the future
at the festive meal of the Leviathan - Livyasan (Bava Basra 75a). However
the heart only delights in spiritual matters, for example by being told glad
tidings such as how sins have been forgiven and how many commandments have
been fulfilled.
This is the meaning of our verse "since her sins have been desired," as our
sages taught in Yoma (86b) "Great is repentance since [by repenting] one
transforms intentional sins into merits." This is the meaning of "since her
sins have been desired," sin is transformed into positive desire, or a

On Shabbos Nachamu we read the Ten Commandments:
On Shavous we also read the Ten Commandments, because on Shavous Hakadosh
Baruch Hu gave the Torah to Bnei Yisroel. Similarly regarding the time when
Moshiach shall arrive it says "A new Torah shall come from Me" (Yishaya
51:4; Vayikra Rabba 13:3) therefore we also read the Ten Commandments on
Shabbos Nachamu (which alludes to our consolation and comfort with the
coming of Moshiach may it be speedily in my days).

1.Rashi explains there that whoever is pleasant, his will is good like the
storm cloud which brings the rains.
Mishna 6:5 Rav Meir says when a person suffers what does the Shechina say?
So to speak "my head is heavy, my arm is heavy!" The commentators explain
that when a person is tired they limbs are in pain and feel heavy,
metaphorically if we could compare the Shechina to this state she would be
saying this.
2.The generation of the desert cried on the ninth day of the month of Av
because of the spies slanderous report against Israel. G-d decreed that they
would die and never see the land and that only Kalev and Yehoshua would
merit to enter the land of Israel since they contradicted the false report
of the spies. The generation therefore died while wandering in the desert
and they stopped dying on Tu B'Av. See the Talmud Taanis 30b and Rashi's

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022
eFax: 1-832-213-3135
join the mailing list to keep updated about new projects here:

Wednesday, July 29, 2009

Kedushas Levi on Megillas Eicha and Tisha Be'Av

Kedushas Levi on Megillas Eicha and Tisha Be'Av

"She cries bitterly at night and her tear is on her cheek." (1:2)
When a person cries his tears make an impression, and heaven forbid etc. And
truly regarding the destruction [of the bais ha'mikdash] when a person cries
then his crying makes an impression. This is the meaning of "her tear is on
her cheek," the tears leave an impression up above.

"Her enemies became the heads etc. Because Hashem spoke and afflicted her to
her due to her numerous transgressions. Her children gone into captivity
before the enemy." (1:5)
This question which seems wondrous is why do foreign thoughts come to a
person while he is praying? The idea is that whatever has fallen
spiritually, through a person's sins and transgressions, now desires to be
uplifted especially during the service of prayer. This is the meaning of
"Her enemies became the head masters." The foreign thoughts which attack a
person's head and mind, "because Hashem spoke," this language connotes
speech, meaning that this refers to Hashem's words "because of her numerous
transgressions," this is above all sins, "her children walked, captured
before the enemy," these are now uplifted above the enemy. "Her children,"
refers to the sparks of holiness, "which walk captured before the enemy,"
they are above the enemy due to the word of Hashem.

"An lurking bear, a lion in hiding." (3:10)
The general idea is that Hashem destroyed His beautiful house and we Bnei
Yisrael are now in exile. Surely this all a benefit to Bnei Yisrael, since
surely Hashem shall have greater and greater mercy on us and then He will
rebuild the bais mikdash with even greater strength. We find therefore that
although our current exile seems to be negative, however all things hidden
are revealed before HaKadosh Baruch Hu, that in reality all this is to
benefit Bnei Yisroel. "A lion in hiding," the lion symbolizes the attribute
of chessed or kindness (Zohar Chadash Yisro 39a) since he comes from the
right-hand side of the heavenly chariot in Yechezkel's vision (1:10) which
connotes chessed. This "in hiding," refers to the true intentions behind our
troubles and our distress. The exil and the destruction of the bais
hamikdash is truly just loving kindness and chesed for Bnei Yisrael, as we

"He shot into my kidneys the arrows of his quiver and I became a
laughing-stock for my nation." (3:13-14)
Generally speaking the anguish and pain over the destruction of our bais
ha'mikdash will in the future, be revealed to be only chessed - kindness,
when HaKadosh Baruch Hu in His great mercy and kindness rebuilds with even
greater fierceness and strength.
We find therefore that this suffering and anguish gives birth to great joy
and happiness. The pain and suffering becomes a symbolic father who gives
birth to joy, and the joy and happiness itself becomes a symbolic child
which is born from the pain and suffering.
This is the meaning of "he shot into my kidneys" meaning Hashem placed into
my thoughts the memory to anticipate for salvation and happiness which will
come from this pain. This is is also the meaning of "bnei ashpaso," the
children which shall be born from this anguish and pain are the joy and
"bnei," literally means children. "Therefore I was a laughing stock before
the nations," once I uplift my thoughts towards laughter, joy and happiness
which shall be born from this pain and sufferings then I can "laugh at the

"And I said my eternal strength and expectations from Hashem are lost.
Remember my afflictions and sorrow. Wormwood and bitterness. . .This shall I
take to heart therefore I hope. Hashem's kindness surely has not ended, nor
are His mercies exhausted." (3:18-22)

We should pay attention to the order of the verses, since it would have made
more sense to write I shall take to heart that Hashem's kindness surely has
not ended etc. and therefore I hope. Why does the mention of "therefore I
hope," which is the result and effect precede the cause which is the
"kindness of Hashem that has not ended?"
The reason which we call the Shabbos preceding Tisha Be'Av by the name
Shabbos Chazon, is due to something about Bnei Yisroel which is not
praiseworthy. Chazon refers to a vision, which shows the great reward of
goodness which is hidden and waiting for those who wage the great war and
conquest which with G-d's help, is fought by the Jewish souls that have been
sent into this world.

Since these souls are lovers of Hashem and their entire purpose is to serve
Him, before they are sent down into this world to wage that war they are
shown a vision of the hidden reward of goodness which awaits them.
However due to our numerous sin our enemies seek our destruction. However
when we remember our afflictions and sorrow and our soul remembers and grows
despondent, this proves that our victory and eternal strength and
expectations are not lost heaven forbid. For it is decreed that the dead
shall be forgotten by the heart (Pesachim 54b). And if there is no victory
up above without any expectation of its return that is the case. However
the living, are never forgotten.

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022
eFax: 1-832-213-3135
join the mailing list to keep updated about new projects here: