Dancing Daughters

Free translation of a discourse by
the Lubavitcher Rebbe,
Rabbi Menachem Mendel Schneerson
The Fifteenth of Av 5743-1983

by Rabbi David Rothschild

I. Descent's Ascent
Boy Meets Girl
Mishna Meaning

II. Hate on the House
Temple Tribulations
Hidden Hate
Free Love
Unity Light

III. Hebrew Harmony
Spring Source
Jerusalem's Real Meaning
Body Public

Introduction

Part I. Descent's Ascent

I. Descent's Ascent
The Mishna states, "Israel had no holidays as the Fifteenth of Av (Tu B'Av) and Yom Kippur." Chassidus quotes the famous Kabbalistic text, The Tree of Life, to describe its greatness: "On the fifteenth of the month, the moon is complete."
This explanation, though, doesn't suffice. Since the Mishna says, "Israel had no holidays as…," Passover and Succoth are likewise excluded, even though they also fall on the fifteenth: Passover begins on the fifteenth of Nisan and Succoth starts on the fifteenth of Tishrei. The question, then, remains unanswered. What is the unique quality of the Fifteenth of Av?
Chassidus explains that the uniqueness of Tu B'Av's full moon is that it comes on the heels of a prior, drastic decline, namely, that of the Ninth of Av. Many terrible calamities befell the Jewish people on this date, predominantly, the destruction of the First and Second Temples in Jerusalem.
A general principle applies to matters of Divinity. Every descent has a hidden purpose: a subsequent elevation. This rule also applies to the Ninth of Av. It embodies the ultimate downfall; its tragedies are unequalled throughout history. Consequently, the extent of its elevation must match its severe decline. That's why the Mishna says, "Israel had no holidays as Tu B'Av;" for it manifests the revelation of the Future Era.

Boy Meets Girl
The Mishna continues, "Because on Tu B'Av the daughters of Jerusalem and Israel went into the vineyards dancing and said, 'Young man, please lift up your eyes and behold.'" "Daughters of Jerusalem" refer to the souls of Israel, called "the Congregation of Israel" in Kabbala. This follows a Kabbalistic rule that all matters of the physical world derive from a higher spiritual source. "Young man, please lift up your eyes" hints to G-d, allegorized by King Solomon as "a young man as choice as the cedars." (Song of Songs 58:15)
G-d calls the Congregation of Israel "My sister, my love, my dove, my virgin." (Song of Songs 8:2) When boy meets girl in the vineyard, G-d and Jewish souls are united. This union will be consummated in the Future Era, as the Midrash states, "Today, the bonding of G-d with Jewish souls resembles an engagement. But in the Future Era it will be as a wedding."

Mishna Meaning
"Israel had no holidays as the Fifteenth of Av" thus suggests the ascent that will occur in the Future Era, following the enormous decline of the Ninth of Av.
"Because on Tu B'Av the daughters of Jerusalem and Israel went out into the vineyards dancing and said, 'Young man, please lift up your eyes and behold'" allegorizes the unification of G-d with the Congregation of Israel, which, in the Future Era will be expressed as a marriage.

II. Hate on the House

Temple Tribulations
Gratuitous hatred was the principal cause for the downfall, exile and devastation of the Ninth of Av. It's known that the graver destruction was that of the Second Temple. The Ari writes in The Tree of Life, "The position and condition of the attribute of Kingship (Malchut) was higher when the Jews were in Babylon [to where they were exiled following the destruction of the First Temple] than it was during the Second Temple Era." Following the Second Temple's destruction, Kingship's condition obviously worsened much more. While the Ninth of Av commemorates both Temples' demise, the latter's represents greater ruin.
Zohar also draws this distinction, quoting from Job, "The river is parched and dries up." (Job 14:11) Zohar writes, "'parched' refers to the First Temple, and 'dries up' to the Second Temple. Drying up signifies a worse condition than parched."
Kabbala and Zohar thus describe the nature of the Second Temple's ruin, but "Why," the Sages asked, "was the Second Temple destroyed?" They answered, "Gratuitous hate was the cause."

Hidden Hate
Chassidus utilizes their answer to elucidate another Talmudic statement. Regarding the Second Temple the Sages said, "The last generations' transgressions weren't out in the open. Similarly, the termination of their exile won't be revealed."
How does Chassidus link these two assertions? Second Temple Jews practiced gratuitous hatred. And that hatred was hidden.
What is the modus operandi of gratuitous hate? It is enclothed within a cosmetic rationalization - an invented "cover story." To the observer, the individual's hatred appears to be justified. The cover story, after all, explains why the person hates: "It's the other fellow's fault; he triggered my disdain; now, I can't stand him."

Free Love
Since gratuitous hate brought about the Ninth of Av's downfall, its rectification must be unconditional love. Therefore, love of one's fellow Jew must be particularly emphasized in the aftermath of the Temple's destruction. This is especially pertinent during these last days of exile, which Zohar calls "the Heels of the Messiah, when darkness is doubled and redoubled."

Unity Light
Nowadays, everybody anticipates the Messiah, who will arrive as a result of Jewish unity. We recite this tenet thrice daily in our prayers, "Bless us, our Father, all of us as one, with the light of Your countenance." Display of "Your countenance" is contingent on our unity "as one." "Light of Your countenance" refers to the revelation of the righteous Messiah. King David said in Psalms, "Through Your light, we will see light." (Psalms 36:10) A Midrash elaborates, "Which light does the Congregation of Israel look forward to? They wait for the light of the Messiah."

III. Hebrew Harmony

Spring Source
"The daughters of Jerusalem and Israel went out into the vineyards dancing and said, 'Young man, please lift up your eyes and behold.'" "Daughters of Jerusalem" allude to a sublime aspect of the soul, which Solomon identified as "a spring of gardens, a well of living waters." (Song of Songs 4:15) Tanya writes of the soul's source, "verily a portion of G-d above."

Jerusalem's Real Meaning
Why does the Mishna specify the daughters of Jerusalem? It hints to the awe of G-d that prevails among Jewish souls. Jerusalem is a compound of two Hebrew words: awe (yeru) and complete (shalem), connoting consummate awe.
Within their source, souls are exposed to G-d's Infinite Light. This produces the epitome of awe. And from that place, neighborly love and Jewish unity descend. They become enclothed within the lesser aspects of the souls that inhabit bodies.
Why should the common origin of Jews bring about Jewish unity below? In that pristine realm above, all the souls are in a state of perfect harmony and unite with each other until they become a single entity. This standard of unity exceeds a lower state described by Tanya, in which souls complement each other - similar to the symbiotic relationship between the body's organs and limbs.

Body Public
The Jerusalem Talmud discloses the secret behind the commandment, "Love your fellow as yourself." (Leviticus 19:18) The Sages relate, "Two Jewish individuals are akin to the right and left hands of a single body." Chassidus draws from the verse, "You stand this day, all of you, before the L-rd your G-d; your captains of your tribes, your elders, and your officers, with all the men of Israel, your little ones, your wives, and the stranger that is in your camp, from the hewer of wood to the drawer of water." (Deuteronomy 29:9-10) Jewish souls in their sum stand as a single and complete entity.
As a result, the precondition of "as one" is fulfilled. That's why the daughters of Jerusalem - Jewish souls - say, "Young man, please lift up your eyes," asking that G-d bond Himself with the Congregation of Israel in the Future Era's perfect unity.

on to Part II