Parshas Vayigash
Asarah B'Teves (the Tenth of Teves)*
1. Asarah B'Teves always falls close to Shabbos Parshas Vayigash1, and since "התעניות .. בכולן יש שייכות לאותן הפרשיות שחלות בהן" ("the fasts ... all of them have a connection to the parshiyos in which they fall")2, it is understood that the fast of Asarah B'Teves has a connection to Parshas Vayigash.
It can be said that since Asarah B'Teves is the first (the root) of all four fasts (as will be explained below in section 16), the connection between Parshas Vayigash and Asarah B'Teves is (not only from the standpoint of the particular matter of "צום העשירי" ("the fast of the tenth [month]"), but) also from the standpoint of the general matter of (the four) fasts.
And since the intent and purpose of the four fasts over the events of the Destruction is that the building of the Beis HaMikdash, etc., should come about3, and that the fasts should (be nullified and) become festive days4 — one can say that the connection between Parshas Vayigash and the four fasts lies chiefly in the intent of the fasts — in the fasts as they will be in the Time to Come.
2. The content of Parshas Vayigash is alluded to (as with every sidrah) in its name — Vayigash ("and he approached") — Yehudah's approach to Yosef. This is why the haftorah5 of the sidrah — and the haftoros are "מענינה של פרשה" ("on the subject of the parsha")6 — speaks about the union of Yehudah and Yosef that will take place in the Time to Come, when they will become "לאחדים" ("one")7, which is akin to Yehudah's approach to Yosef8.
A further point regarding the approach and union of Yehudah and Yosef is brought out in the haftorah9: although Yehudah and Yosef will be "one," as mentioned, nevertheless Yehudah will have an advantage over Yosef10, which is why it is specifically "ודוד עבדי נשיא להם לעולם" ("and David My servant shall be their prince forever")1112.
And these two points that will apply in the Time to Come — the union of Yehudah and Yosef, and that Yehudah is the principal one — are also found regarding the fasts as they will be in the Time to Come. As the Rambam cites at the end of Hilchos Taaniyos the prophetic assurance13 that in the days of Moshiach the fasts will be transformed "לבית יהודה לששון ולשמחה ולמועדים טובים והאמת והשלום אהבו" ("for the House of Yehudah into joy and gladness and happy festivals; and love truth and peace"). [Although there will be "love truth and peace" (a matter of unification), nevertheless "the House of Yehudah" in particular is singled out, as will be explained below in sections 4 and 12.]
[And this matter — that in the transformation of the fasts in the Time to Come "the House of Yehudah" is singled out — also has a special connection to "the fast of the tenth [month]," as will be explained below in section 17.]
3. This will be understood by first explaining the above-mentioned halachah in the Rambam, which reads: "כל הצומות האלו עתידים ליבטל לימות המשיח, ולא עוד אלא שהם עתידים להיות ימים טובים וימי ששון ושמחה, שנאמר כה אמר ה' צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים והאמת והשלום אהבו" ("All these fasts are destined to be nullified in the days of Moshiach, and not only that, but they are destined to become festive days14 and days of joy and gladness, as it is said: 'Thus says the L‑rd of Hosts: The fast of the fourth [month], the fast of the fifth, the fast of the seventh and the fast of the tenth shall be for the House of Yehudah for joy and gladness and happy festivals; and love truth and peace'").
The source of this halachah is in the Tosefta, at the end of Taanis, but there the wording is: "אותן ימים עתידין להיות ימים טובים לישראל שנאמר כה אמר ה' צום הרביעי וגו'" ("Those days are destined to become festive days for Israel, as it is said: 'Thus says the L‑rd: The fast of the fourth,' etc.").
We need to understand15:
(a) Why does the Rambam divide the matter into two clauses: (1) "All these fasts are destined to be nullified, etc."; (2) "and not only that, but they are destined to become festive days, etc." — rather than saying briefly (as in the Tosefta) "they are destined to become festive days, etc." (which implies, as a matter of course, that the fasts will be nullified)?
(b) Why does he omit the word "(destined to become festive days, etc.) for Israel," which appears in the Tosefta? Seemingly this addition is necessary, since the verse he cites here says "for the House of Yehudah for joy, etc." — [because16 the verse (in its plain meaning) speaks about the time of the Second Beis HaMikdash, when "עשרת השבטים לא שבו" ("the Ten Tribes had not returned")] — so one ought to add that in the days of Moshiach the fasts will become festive days for all Jews17 (including the Ten Tribes18).
(c) What relevance does the conclusion of the verse — "and love truth and peace" — have to the matter here?
4. It can be said that the last two questions are answered by each other:
In order to make clear that the fasts will be festive days for all Jews (even though the verse says "for the House of Yehudah"), the Rambam also cites the conclusion of the verse, "and love truth and peace": since in the Time to Come there will be "peace" — including between (the House of) "Yehudah" and "Yosef" (as mentioned in section 2) — "and love truth and peace," therefore the joy of "the House of Yehudah" will encompass all Jews, including the Ten Tribes.
It remains unclear, however: Why does the Rambam allude to this by quoting the words "and love truth and peace," rather than stating explicitly (as in the Tosefta) that these days will be festive days "for Israel"?
5. One can further ask:
In the Tur19 too (at the end of Hilchos Taanis), the content of the above matter is cited — but the wording in the Tur is: "ולעתיד הקב"ה עתיד להפכם לששון ולשמחה דכתיב והפכתי אבלם לששון ונחמתים ושמחתים מיגונם" ("And in the Future the Holy One, blessed be He, is destined to transform them into joy and gladness, as it is written20: 'I will turn their mourning into joy, and I will comfort them and gladden them from their sorrow'")21.
This is not understood: Why does the Rambam cite the verse from Zechariah, which speaks (according to its plain meaning) about the time of the Second Beis HaMikdash22, and with the emphasis on "the House of Yehudah" in particular — when he could have cited (as the Tur does) the verse "I will turn their mourning into joy, etc.," which plainly23 speaks about the Time to Come24?
It can be said that the two differences between the Rambam and the Tur — (a) in the Rambam there are two clauses, and in the Tur one clause; (b) in the Rambam he cites the verse "Thus says ... the fast ... shall be ... for joy ...," and in the Tur the verse "I will turn ..." — depend on each other, as will be explained.
6. This will be understood by explaining the difference in content between [the two above-mentioned verses] "shall be ... for joy ..." and "I will turn ...".
In the change that will take place in the fasts in the Time to Come, there are three matters:
(a) The fasts will be nullified. That is, since there will then be a state of "יש שלום" ("there is peace")25, the obligation to fast, etc., will be nullified (in accordance with the ruling25 that when "there is peace," "they do not fast").
(b) Not only will they then not be fast days, but they will also be festive days and days of joy; because the very fact that one emerges from the state of distress ("a decree of the government" and "there is no peace"25) and stands in a state of "there is peace" evokes joy26.
(c) Not only will the fast days in the Time to Come be festive days, but even more: the (matter of the) fast itself will be transformed into joy and gladness27. [Similar to what is written28, "אודך ה' כי אנפת בי" ("I will thank You, O L‑rd, for You were angry with me") — that in the Future the "I will thank You" will be precisely for "You were angry with me."]
7. A fast "מדרכי התשובה הוא" ("is one of the paths of teshuvah")29 — and we also find in teshuvah (out of love) a parallel to the three above matters:
(a) Through teshuvah out of love, "נעקר עונו מתחלתו" ("his sin is uprooted from its very beginning")30 — the sins are nullified.
(b) One who does teshuvah out of love "מוסיף במעשיו הטובים יתר מכדי הצורך לגבי אותו עון" ("adds to his good deeds beyond what is needed relative to that sin")31 — through this, not only are the sins nullified, but there is also an addition of good deeds "relative to that sin."
(c) Through teshuvah out of love, "זדונות נעשות לו כזכיות" ("his willful sins become for him like merits")32: besides the fact that other (good deeds and) merits are added through it33, the willful sins themselves are transformed into merits.
It can be said that just as the entire matter of the Redemption depends on "סוף ישראל לעשות תשובה" ("Israel will ultimately do teshuvah") (as the Rambam rules34), so too regarding the nullification of the fasts in the Future in the three above ways — this comes about through the (complete) teshuvah of the Jewish people (teshuvah out of love) in its three aspects35.
8. With this we can understand a general difficulty in the above halachah of the Rambam (and likewise in the Tur (and Shulchan Aruch)): the content of the book Yad HaChazakah is (in the Rambam's words in his introduction to the Yad) — "הלכות הלכות" ("laws upon laws"). One must understand: in what does the "halachah" consist in36 the statement that "all these fasts are destined to be nullified, etc."37?
[In the Rambam's case one could answer that this is because in his book Yad HaChazakah he also cites laws that pertain to the days of Moshiach; but this is no answer as to why the matter is also cited in the Tur and Shulchan Aruch (which do not cite the laws pertaining to the days of Moshiach).]
The explanation of this is: it explains how a fast must be. The teshuvah of the fast (for, as mentioned, a fast "is one of the paths of teshuvah") must be in such a manner38 that it accomplishes (even) that the fast itself be transformed into joy and gladness, etc.39
9. This is also the difference in content between the two verses: the verse "the fast of the fourth ... the fifth ... shall be ... for joy and gladness and happy festivals ..." speaks about the fast days — that the days will be festive days; i.e., in addition to the nullification of the fasts, there will also be the added advantage that the days will be festive days.
But the verse "I will turn their mourning into joy ..." speaks about the very essence of the "mourning" itself — that the matter of "mourning" will be transformed40 "into joy and gladness"41.
[And the reason for the difference: the verse "the fast ... shall be ..." speaks about the time of the Second Beis HaMikdash (as mentioned in section 3), and since in the Second Beis HaMikdash the five things were lacking42, there was also a lack in the completeness of the transformation of the fasts43.
Whereas the verse "I will turn their mourning ..." speaks about the Time to Come, when there will be the ultimate completeness — also in the transformation of the fasts.]
10. Based on the above it can be said: although the Rambam cites the verse "the fast ... shall be ..."
[whereas seemingly, according to the above, he should have cited the verse "I will turn ...," which indicates a higher level than the level expressed in the verse "the fast ... shall be ...," as mentioned]
— he nevertheless means by it (not only that the fast days will be festive days, but) also that the fast itself will be transformed into joy and gladness, etc.
The explanation: the matter of "destined to become festive days, etc." comes in the Rambam as a continuation of the preceding statement, "all these fasts are destined to be nullified, etc., and not only that, but they are destined, etc." — from which it is understood that the matter of "destined to become festive days, etc." introduces a novelty beyond the preceding matter of "destined to be nullified" (as the wording indicates — "and not only that, but, etc."44) —
therefore one cannot say that the Rambam means by this merely that the days will become festive days, because that is a natural consequence of their being "destined to be nullified" (for such is nature: when a situation that caused distress is nullified, this as a matter of course evokes joy at the time of the former distress);
one must therefore say that by the novelty of "and not only that, etc.," his intent is that (also) the matter of the fast itself45 will be (transformed) into joy, etc.; and for this he cites (as proof) the verse46 — that the very matter of "the fast ... shall be ... for joy and gladness, etc."
[A proof of this — that the verse "the fast ... shall be ... for joy ..." can be interpreted (also) as relating to the matter of the fast itself — is found in the Bach47, who writes: "The Gemara48 asks (on the above verse): 'It calls it a fast (and it calls it joy).' The explanation of the wording is not settled, for it implies that it itself is joy and gladness, which is impossible, since the fast itself is pain, sorrow and sighing; it should have said 'and the fourth month ... shall be for joy,' meaning that the month is transformed from mourning into a festival, etc." — thus the Bach49 is saying that the word "fast" (not "the fourth month") refers to the matter of the fast itself50.]
11. We have already spoken at length on a previous occasion51 about the Rambam's view on the matter of the days of Moshiach — that according to his view there will be two general periods in it:
(a) The period of the beginning of the days of Moshiach, about which it is said that "אין בין העולם הזה לימות המשיח אלא שיעבוד מלכיות בלבד" ("there is no difference between this world and the days of Moshiach except the subjugation to the kingdoms alone")52 — "the custom of the world" will not be nullified, and there will then be no novelty in the work of Creation, "אלא עולם כמנהגו נוהג" ("rather, the world will continue according to its custom")53.
(b) A later period54 (in which the Resurrection of the Dead will take place), when (also according to the Rambam55) the custom of the world will be nullified and there will be a novelty in the work of Creation56 [but since these are matters about which "לא ידע אדם איך יהיו עד שיהיו שדברים סתומין הן" ("no one will know how they will be until they occur, for these matters are obscure, etc.")57, and "אין סדור הויית דברים אלו ולא דקדוקיהן עיקר בדת" ("neither the order of these events nor their details are fundamental to the faith")57 — he therefore does not cite this matter in the Yad58].
Accordingly, it is understood why the Rambam divides the halachah at the end of Hilchos Taaniyos into two clauses — because the two aspects of the nullification of the fasts in the days of Moshiach will occur in two (separate59) periods60:
In the first period, when there will be peace in the world, the fasts will be nullified (and, as a matter of course, the fast days will become festive days, etc., as mentioned in section 6); but the second aspect — that the fasts themselves (about which "the fast itself is pain, sorrow and sighing"61) be transformed into joy and gladness — belongs to the category of the nullification of "the custom of the world," and it will therefore come about only in the second period of the days of Moshiach.
12. The reason the Rambam cites specifically the verse "the fast ... shall be for the House of Yehudah for joy ..." and not the verse "I will turn ..." is that here the matter of "the House of Yehudah" is relevant62.
And since the magnitude of the joy of the fasts in the days of Moshiach derives from (and is proportionate to) the magnitude of the pain of the fasts in the time of exile63 — therefore, in order to bring out the magnitude of the joy of the fasts in the days of Moshiach, the Rambam cites the verse "shall be for the House of Yehudah for joy, etc.," which emphasizes that for them the joy and gladness will be in a far greater measure, since the harshness of the subjugation was much heavier for them.
But since there will then be "and love truth and peace" — the unity between Yehudah and Yosef — this extra joy of "the House of Yehudah" will permeate and encompass all Jews, including the Ten Tribes (Yosef).
13. Although the above emphasis on "the House of Yehudah" [that the magnitude of the joy derives specifically from the harshness of the subjugation, which was felt more, and chiefly, by the House of Yehudah] also exists in the second manner (mentioned above in section 6 — that because of the nullification of the fasts they will become days of joy and gladness)65 — for the greater the sorrow and sighing of the fast, the greater the joy when the fast is nullified64 —
nevertheless, since the Rambam cites the verse (with its emphasis on "the House of Yehudah") with regard to the third manner — that the fasts themselves will be transformed into joy and gladness — one must say that (also) the matter of transforming the fast into joy, etc., has a special connection specifically to "the House of Yehudah."
The explanation of this (according to the inner dimension of the matters):
The difference between Yosef and Yehudah in the levels of Divine service66: Yosef's matter is study — the revelation of G‑dliness from above to below; Yehudah's matter is action — the refinement and purification of the lower realm.
Among the differences between the revelation of G‑dliness from above to below and the purification of the lower realm: through the revelation of light, the darkness of the lower realm is merely nullified; through the purification of the lower realm, the darkness itself is transformed into light — "אתהפכא חשוכא לנהורא" ("darkness is transformed into light").
And therefore: from the standpoint of Yosef, what is accomplished is only that "these fasts are destined to be nullified"; but what is accomplished from the standpoint of "the House of Yehudah" is that the fasts themselves are transformed into joy and gladness.
14. This is also the connection between "the House of Yehudah" and the harshness of the subjugation:
From the standpoint of the level of Yosef — the revelation of G‑dliness from above to below — the service has an effect only on a "lower realm" that has at least some connection to light; whereas the level of Yehudah — the purification of the lower realm — accomplishes even in the very lowest "lower realm" that even the intensity of the darkness and the harshness of the subjugation are purified and refined, until darkness is transformed into light67.
And because the service of Yehudah is in the place of darkness of the very lowest "lower realm," the service reaches68 His very Essence, higher than the level of revelations. This is similar to69 the advantage of baalei teshuvah over tzaddikim: since their service stems from a state of distance, it reaches the Essence, even higher than the service of tzaddikim.
And this is the difference between the Redemption as it is from the standpoint of Yosef and as it is from the standpoint of Yehudah: from the standpoint of Yosef it is in the manner of "יגאלך טוב" ("let the good one redeem you")70 — a redemption bound up with light and revelation; from the standpoint of Yehudah, however, it is "וגאלתיך אנכי" ("I [Anochi] will redeem you")70 — the Redemption comes through His very Essence.
15. Accordingly, the connection between "the fast ... shall be for the House of Yehudah for joy ..." and the second period of the days of Moshiach is understood even further [in addition to what was said earlier, that the transformation of the fast itself is a matter of the nullification of the custom of the world]:
As is known71, there are two ascents in the World to Come: (a) the feast72 of the Leviathan (and the Wild Ox) — a matter of (an example of73) eating and drinking; (b) "העולם הבא אין בו לא אכילה" ("the World to Come has in it no eating, etc.")74.
The difference between them: the eating and drinking of the World to Come means the pleasure of comprehending the reasons of the Torah that will then be revealed [which is accomplished through the service of Torah and mitzvos in this world]; in the second ascent, however, His very Essence will be "revealed," which is higher than the level of revelations — which cannot be enclothed in (eating and drinking — i.e.) wisdom, etc. [and this is accomplished through the movement of teshuvah, and likewise through self-sacrifice for Torah and mitzvos, which is aroused "ע"י לחץ ודוחק השעבוד" ("through the pressure and constraint of the subjugation")75 of the time of exile].
It can be said that similar to this76 is the difference between the two above-mentioned periods in the days of Moshiach: the first period, when they will be "פנויין בתורה וחכמתה" ("free to engage in Torah and its wisdom")77 [similar to the eating and drinking mentioned above], is a matter of revelations; in the second period, when there will be (the Resurrection of the Dead and) the nullification of the custom of the world [similar to "it has in it no eating," mentioned above], it is from the standpoint of His very Essence.
And therefore the joy and gladness of "the House of Yehudah" relates to the second period of the days of Moshiach, because the service of Yehudah amid the harshness of the subjugation reaches His very Essence, as mentioned.
16. Based on all the above, we will also understand the connection of all this to Asarah B'Teves:
Regarding Asarah B'Teves, it is written in the Abudraham78: "ואפילו היה חל בשבת לא היו יכולין לדחותו ליום אחר מפני שנאמר בו בעצם היום הזה כמו ביום הכפורים" ("Even if it fell on Shabbos, they could not postpone it to another day, because it is said about it79 'on this very day,' as with Yom Kippur")80.
It can be said that the reason for this is: the fast of Asarah B'Teves is because on that day the siege of Jerusalem began, which started and ultimately led to the later events81: on the Seventeenth of Tammuz (the walls of the city were breached82), on Tisha B'Av (the destruction of the Beis HaMikdash), and on the Third of Tishrei (the assassination of Gedalyah); and since it is the source of all the troubles, etc., it carries a stringency beyond the other fasts83.
17. Since the fast of Asarah B'Teves is the source of all four fasts, it is understood that the teshuvah this fast evokes is "ביתר שאת ויתר עז" ("with greater dignity and greater power") than the teshuvah brought about by the other fasts, and consequently it reaches His very Essence, higher than the teshuvah of the other fasts [similar to what was said earlier regarding the advantage of "the House of Yehudah," where the harshness of the subjugation was felt].
And this is the inner content of the matter that "even if it fell on Shabbos, they could not postpone it to another day" — because in its inner dimension it is higher than Shabbos, like the superiority of the affliction of Yom Kippur83* [which is akin to the World to Come, "which has in it no eating and drinking, etc."84] over the eating and drinking of Shabbos84;
for through the service of teshuvah of the fast one reaches His very Essence, which will be revealed in the World to Come, which "has in it no eating, etc."
(From the sichos of Shabbos Parshas Vayigash 5736)
Notes
*) And its allusion in Parshas Vayigash.
1) In most years (as in this year's calendar), it is "blessed" from Shabbos Parshas Vayigash, which precedes it. See the following note.
2) The wording of the Shelah, beginning of Parshas Vayeshev. See there, earlier: "in which parshiyos they fell ... either before them or after them."
3) Note the Midrash [Tosefta, end of Taanis; end of Sotah; Bava Basra, end of ch. 2; Pesikta Rabbasi, section "Al Naharos Bavel"; see also Taanis 30b; Bava Basra 60b]: "All who mourn over her in this world will rejoice with her in the World to Come."
4) It can be said that this is alluded to in the fact that the conclusion of Hilchos Taaniyos in the Rambam (and likewise in the Tur and Shulchan Aruch) concerns the transformation of the fasts in the Future into joy, etc. (as will be explained at length in the text) — that is, the "conclusion" and purpose of the matter of the fasts is that they are transformed into joy, etc. Note also the Abudraham, Hilchos Taaniyos (cited in the Beis Yosef, Orach Chaim, end of §503), that on the Shabbos before the fasts it is announced: "The fast of so-and-so will be on such-and-such day; may the Holy One, blessed be He, transform it into joy and gladness, as He assured us in the consolations, and let us say Amen."
5) Yechezkel 37:15ff.
6) Tur and Shulchan Aruch, Orach Chaim, beginning of §284; Shulchan Aruch of the Alter Rebbe there, and end of §283; Tur, Orach Chaim §428; Rema there, par. 8.
7) Yechezkel there, 17. In Torah Or on our parsha, beginning of 44b: "in the ultimate true unity."
8) See Torah Or (there, end of side a ff.). At length — Torah Chaim on our parsha, discourse beginning "Vayigash," sec. 9ff.
9) It can be said that the reason this matter is emphasized only in the haftorah and not in the parsha (see Torah Chaim there, 93d) is: the matter of Yehudah's approach to Yosef exists (in a person's service) also now [as explained in the Chassidic discourses on the verse — [OCR unclear] the juxtaposition of Redemption to Prayer]; whereas Yehudah's rising above Yosef will be only in the Future, when there will be "a great deed" (Ohr HaTorah, beginning of our parsha, and elsewhere). However, since all the revelations of the Future depend on our deeds and service throughout the duration of the exile (Tanya, beginning of ch. 37), therefore in the inner dimension Yehudah has an advantage over Yosef even now [which is why the wording of Chazal is "juxtaposing Redemption to Prayer," indicating that prayer is higher than Redemption (Yosef) — see the discourse beginning "Vayigash" 5667]. See also Sefer HaMaamarim — Melukat, vol. 1, end of p. 162. The role of the Prophets is to reveal the inner dimension and intent in everything (as it is written (Amos 3:7), "He reveals His secret to His servants the prophets")* — and in our case: the haftorah (Prophets) reveals the inner dimension of (Yehudah's approach to Yosef in) the parsha — that even at the time of Yehudah's approach to Yosef (when Yehudah is beneath Yosef) there is a superiority in Yehudah over Yosef (for the intent of Yehudah's approach to Yosef is that he should rise above Yosef — Torah Chaim there).
*) See Likkutei Sichos, vol. 20, p. 286.
10) See on all this Torah Or and Torah Chaim there.
11) Yechezkel there, 25.
12) Thus in Torah Chaim there, and elsewhere. But in Torah Or there (and elsewhere): "Take, etc.," until "And David My servant shall be king over them" (there, 24). This requires further study, since that has already occurred, which is not so regarding "their prince forever." Note that in the discourses beginning "V'avdi David" 5699 and 5708 it is stated that this follows the commentary of the Metzudas David there, that it refers to King Moshiach.
13) Zechariah 8:19.
14) In our printed editions: "a festive day" (singular) — although the rest of the halachah is written in the plural: "the fasts, etc.," "and days of, etc.," "and happy festivals, etc." But in several printings (including the Rome printing) and Rambam manuscripts (see the Frankel edition of the Rambam), the reading is "festive days."
15) It requires further study whether the Tzafnas Paneach on the Rambam there (also) intended this (the differences discussed below) when he added the words "(thus it is explained in the Tosefta, end of Taanis), see there."
16) Radak there. See also Metzudas David there.
17) As explained in Chasdei David on the Tosefta there. Note also the commentary of Rabbi Yosef Kara on Zechariah there: "for the House of Israel."
18) In the Metzudas David there: "The members of the Ten Tribes were pained in the days when bad events befell them, and these will be transformed for them into joy" — but from the wording of the above-mentioned Tosefta it is evident that the fasts mentioned in the verse will be transformed for all Israel into joy, etc., as in Chasdei David there.
19) Likewise in the Shulchan Aruch there — except that there it reads: "And in the Future G‑d will transform them into joy and gladness" (omitting the verse — as is the author's practice in his Shulchan Aruch).
20) Yirmeyahu 31:12.
21) See Pesikta Rabbasi there: "Joy comes only on Tisha B'Av, since they established it as mourning in this time, and the Holy One, blessed be He, is destined to make it a festival, as it is said, 'I will turn their mourning into joy, and I will comfort them and gladden them from their sorrow.'" See also Bereishis Rabbah, end of Parshas Vayechi.
22) But see below, note 43.
23) See Rashi on Yirmeyahu there, 3.
24) However, regarding this it can be said: the Rambam is referring to the four fasts, and he therefore cites a verse in which these four fasts are mentioned; whereas the Tur is referring to all the fasts (see there).
25) Rosh Hashanah 18b. Tur, Orach Chaim, beginning of §550.
26) See Metzudas David on Zechariah there.
27) Similar to the end of Makkos: "For this reason I laugh." Explained at length in Likkutei Sichos, vol. 9, p. 67ff.
28) Yeshayahu 12:1.
29) Rambam, Hilchos Taaniyos 1:2 — and his intent includes the matter of fasting (below, halachah 14ff.), as stated explicitly there at the beginning of ch. 5. Note also Iggeres HaTeshuvah, chs. 1–3.
30) Rashi, s.v. "Kan me'ahavah" — Yoma 86, end of side a.
31) Chiddushei Aggados of the Maharsha, Yoma there, side b.
32) Yoma there.
33) In Chiddushei Aggados there he explains the saying of our Sages, "willful sins become for him like merits," in this way. But from the plain wording of Chazal it is evident as stated in the text, as explained at length in Likkutei Sichos, vol. 7, p. 183ff.
34) Hilchos Teshuvah 7:5.
35) Based on this one can also explain the connection between the beginning and the end of Hilchos Taaniyos in the Rambam* [whose beginning is wedged in their end; see at length "Hadran al HaRambam" (Kehot, 5745) that this applies also in the Yad, see there at length]: at the beginning of Hilchos Taaniyos he writes (as mentioned in note 29) that a fast "is one of the paths of teshuvah," and he concludes with the effect of the teshuvah of the fasts (and its completeness) — that the fasts will be transformed into joy and gladness and happy festivals (see below in the text, section 10, that the Rambam's intent in this halachah also includes the matter of "they will be transformed, etc.").
*) See also the beginning and end of the last chapter of Hilchos Taaniyos.
36) See also the Rambam, end of Hilchos Megillah.
37) For it is not the Rambam's practice to conclude the laws in his book specifically with something good — see, for example, the Rambam at the end of Hilchos Avel.
38) Even one who is not yet connected to lofty levels of teshuvah (out of love) — nevertheless, right at the beginning of this service he must know what the ultimate completeness of this service is. Or along the lines of what is explained in Kuntres Etz HaChaim (ch. 6ff.) regarding yichuda ila'ah and yichuda tata'ah. A further point: through this announcement that "they are destined, etc." [in the language of assurance; and so too regarding teshuvah, that "the Torah has assured that Israel will ultimately do teshuvah, etc." (Rambam, Hilchos Teshuvah there)] — one will not fall into despair, etc.
39) Based on this one can resolve the question raised by the Chasam Sofer (Responsa, Orach Chaim §8): from where did the Prophets derive the novelty that when there is peace there is joy and gladness [see also the Ohr HaTorah cited in note 41 — beginning of p. 1385] — for since fasting is "one of the paths of teshuvah," whose completeness is "willful sins become for him like merits," it is understood that the transformation of the fasts into joy and gladness is not something additional to the fasts, but the very purpose of the fasts themselves.
40) See Bereishis Rabbah (cited in note 21): "I will turn that mourning back into joy, as it is said, 'I will turn,' etc."
41) See at length Ohr HaTorah, Masei, end of p. 1384ff. See also Yalkut Shimoni, Yirmeyahu, remez 259: "A lion came up, etc., so that a lion should come, etc., in the sign of the lion (Av) — 'I will turn their mourning into joy'" (explained in the Reshimos of the Tzemach Tzedek on Eichah, p. 26 (Ohr HaTorah on Nach, vol. 2, p. [OCR unclear]), and in Ohr HaTorah on the verse "I will turn," etc.).
42) Yoma 21b.
43) Especially according to what the Rambam writes (Commentary on the Mishnah, Rosh Hashanah 1:3), that in the time of the Second Beis HaMikdash they fasted on Tisha B'Av (and the other fasts — if they wished, they fasted). This is discussed in Tashbetz, vol. 2, beginning of §271; Responsa Shoel U'Meishiv, first edition, vol. 3, §179.
44) Based on this one can also explain why the Rambam changes from the wording of the verse: the verse says "for joy and gladness and (afterwards) happy festivals," whereas the Rambam's wording is "festive days (and afterwards) days of joy and gladness." In the Rambam it is in the order of "not only this, but also this" ("and not only that, but, etc."): they will be "festive days and (not only that, but) days of joy and gladness"; whereas in the verse, each one of the fasts "shall be ... (each one individually — according to the measure of the transformation —) for joy and gladness (and all of them are included in the matter of) 'happy festivals.'"
45) As is also evident from his wording "that they are destined to become, etc." — which refers back to what he wrote earlier, "these fasts are destined to be nullified, etc.," which means [not the "fast days" — for the "days" are not "destined to be nullified" — but] the very matter of the fasts.
46) As we find that the wording of a verse is used with a different intent — see above, p. 237, note 59, and sources cited there.
47) On Orach Chaim, beginning of §550.
48) Rosh Hashanah 18b.
49) And he writes on this: "And the Beis Yosef explained it differently [OCR unclear], and the explanation I have written is straightforward."
50) Nevertheless, there is room for the Gemara's question (even if the intent of the verse is that the matter of the fast will be transformed into joy, etc.) — for if so, it should have said "the fast of the fourth, etc., will be transformed into joy, etc." ... "Since the verse says 'shall be for joy,' this implies that the fast will not be nullified entirely, but that it will be for joy, and this is impossible" (Taz on Shulchan Aruch, Orach Chaim there).
51) Likkutei Sichos, vol. 26, p. 197ff. See also the addendum to the discourse beginning "Lo Yeitzei HaIsh" (Kehot 5716; Sefer HaMaamarim — Melukat, vol. 1, p. 485) and the note there; Kuntres Inyanah shel Toras HaChassidus, note 27; the Haggadah with Likutei Taamim, Minhagim U'Biurim (Kehot 5747), p. 653, in the note. Note also Tzafnas Paneach on the Torah, the haftorah of our parsha; Vayechi 49:9.
52) As stated in Hilchos Teshuvah, end of ch. 9; Hilchos Melachim 12:2.
53) Hilchos Melachim, beginning of ch. 12.
54) Based on this, several questions on the Rambam's view can be resolved [among them, the question of the Lechem Mishneh on Hilchos Teshuvah 8:6], as explained at length in Likkutei Sichos there.
55) As for his elaborating that "the wolf shall dwell with the lamb ... is a parable and a riddle" (Rambam there) — this is because that verse refers to the beginning of the days of Moshiach, when "a shoot shall come forth from the stem of Yishai, etc." (Yeshayahu 11:1). See also the Rambam's Treatise on the Resurrection of the Dead.
56) As is evident from the matter of the Resurrection itself, which is a nullification of the custom of the world and a novelty in the work of Creation [see the above-mentioned Treatise on the Resurrection; note also Ohr HaTorah, Vayechi, 391b]. — This proof applies only according to the Rambam's view (Hilchos Teshuvah ch. 8) that the World to Come is only for souls (and is not the world of the Resurrection); accordingly, one is compelled to say that the Resurrection is a period within the days of Moshiach itself. Whereas according to the view of the Ramban (in Shaar HaGemul) and others, that the World to Come is the world of the Resurrection, there is no compelling proof from the Resurrection that there is a second period within the days of Moshiach.
57) Rambam, Hilchos Melachim there, halachah 2.
58) Just as he did not mention the matter of the Resurrection (and certainly not its details) in Hilchos Melachim* and Hilchos Teshuvah (only that one who denies the Resurrection has no share in the World to Come — Hilchos Teshuvah 3:6). See also the Treatise on the Resurrection.
*) For what is written there (11:3), "reviving the dead," does not refer to the Resurrection, as explained at length in Likkutei Sichos there.
59) [OCR unclear — the text of this note is missing from the source.]
60) [OCR unclear — the text of this note is missing from the source.]
61) [OCR unclear — the text of this note is missing from the source.]
62) [OCR unclear — the text of this note is missing from the source.]
63) [OCR unclear — the text of this note is missing from the source.]
64) Note the Pesikta (above, note 21): "Joy comes only on Tisha B'Av."
65) For this is the meaning of the verse "shall be, etc.," as mentioned in section 9. Especially since the verse speaks about the time of the Second Beis HaMikdash (but see above, note 43).
66) Ohr HaTorah, beginning of our parsha; there (vol. 5), 985a; the discourses beginning "V'avdi David" (the first and the second) 5699 and 5708; and elsewhere. See also Torah Or and Torah Chaim, beginning of our parsha, regarding "heaven" and "earth."
67) See similarly Likkutei Sichos, vol. 8, p. 347ff.
68) See the end of the discourse beginning "Inyan Hagashas Yehudah L'Yosef" 5629, which connects the fact that in the Future Yehudah will be the principal one, because "earth preceded in [G‑d's] thought," with the advantage of teshuvah, of one who was distant and became close.
69) See the sources cited in the previous note.
70) The wording of the verse, Rus 3:13. In Ohr HaTorah, Vayikra (vol. 2, pp. 650, 669), and in the discourse beginning "Inyan Hagashas Yehudah L'Yosef" there, it is explained that this is the difference between tzaddikim and baalei teshuvah.
71) Hemshech 5666, p. 105ff.
72) See Bava Basra 74b ff.; Pesachim 119b; and elsewhere.
73) See the views of the Rambam and the Raavad on this — Hilchos Teshuvah 8:4.
74) Berachos 17a.
75) Hemshech 5666, end of p. 106.
76) But not exactly — for the two periods discussed in the text (according to the Rambam) are within the days of Moshiach (and not like the World to Come).
77) The wording of the Rambam, Hilchos Melachim 12:4. See also there, halachah 5; Hilchos Teshuvah ch. 9.
78) Hilchos Taaniyos; cited in the Beis Yosef, Orach Chaim §550 (except that he writes: "and I do not know his source for this"*). But Rashi on Megillah (5a, s.v. "Aval") writes: "and the same applies to the Seventeenth of Tammuz and Asarah B'Teves" [and in Responsa Shoel U'Meishiv, first edition, vol. 3, §179, he reconciles this Rashi with the view of the Abudraham, see there]. This is also implied in the Rambam, Hilchos Taaniyos 5:5 ("one of the four fast days, etc."). See also Likkutei Sichos, vol. 20, p. 354, note 29. Note: although Asarah B'Teves now "never falls on Shabbos" (as stated in the Abudraham there), nevertheless there is a halachic ramification for a time when the months are sanctified on the basis of sighting the new moon — after the Destruction, until sanctification by sighting ceased, or according to the opinions that there may be a Sanhedrin "before the coming of Moshiach" [the Rambam's Commentary on the Mishnah, Sanhedrin 1:3; see on all this Likkutei Sichos, vol. 9, p. 105, note 74, and sources cited there], who would then sanctify the months by sighting. Based on this, the remark of the Magen Avraham, Orach Chaim there, sub-par. 4, is resolved.
*) In Knesses HaGedolah there (cited in Eliyahu Rabbah there): "In the book Tikkun Yissachar ... he cited it in the name of the Responsa of the Geonim."
79) Yechezkel 24:2.
80) Note that both are on the tenth of the month; their Rosh Chodesh — [OCR unclear].
81) See Rosh Hashanah 18b: "But should this not have been written first, etc."
82) It is obvious that this is unrelated to the dispute between the Babylonian Talmud and the Jerusalem Talmud (Taanis 28b; Yerushalmi there, 4:5) whether this applies only to the Second Beis HaMikdash or also to the First* — for the emphasis here is that on Asarah B'Teves (the siege of Jerusalem) was the beginning of all the calamities, also those of the Second Beis HaMikdash. Note the Tashbetz (vol. 2, §271), that the reason "they did not institute a fast over the Romans' laying hands on Jerusalem ... is that the first Destruction was a harsher trouble for Israel than the second Destruction ... and also in the Second Beis HaMikdash there was no complete return ... and the trouble of the destruction of the Second Beis HaMikdash did not warrant establishing other fasts over it" (see there, that the fast of the Seventeenth of Tammuz is also over the breaching of the city at the time of the First Beis HaMikdash, for they were particular only that "it be in the same month ... but they were not particular about which day of them").
*) And in the Turei Even [OCR: סו"א] on Rosh Hashanah 18b, that even according to our Gemara the breaching of the city at the time of the First Beis HaMikdash was on the Seventeenth of Tammuz. See at length Likkutei Sichos, vol. 8, p. 308, note 10, that based on what is written in Chiddushei Aggados of the Maharsha on Taanis there, it can be said that the Babylonian Talmud too holds like the Yerushalmi that there is a confusion of calculations here; see there at length, and this is not the place to elaborate.
83) See similarly Responsa Shoel U'Meishiv there. See also Likkutei Sichos, vol. 25, p. 267.
83*) See also Likkutei Sichos there, p. 447ff.
84) Hemshech 5666, end of p. 105; p. 542.
Key Lesson
The purpose of a fast is not only that it will one day be nullified, but that through teshuvah out of love the fast itself will be transformed into joy, just as willful sins become merits. Asarah B'Teves, the root of all the fasts, evokes the deepest teshuvah, which reaches G‑d's very Essence; like Yehudah, whose service amid the harshest darkness transforms the darkness itself into light, our service in exile prepares for the greatest joy of the Redemption.