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The Seeds of David HaMelech in Shivah Asar B’Tammuz by Rabbi Daniel Glatstein
The Jewish Home | JULY 14, 2022
The Seeds of David HaMelech in Shivah Asar B’Tammuz
By RaBBi Daniel Glatstein
Maseches Megillah tells us that Rebbi, Rabbi Yehudah HaNasi, was known to engage in several practices that, on the surface, appear questionable. He planted a tree on Purim, despite the prohibition of performing melachah, work, on Purim. He bathed publicly in a wagon situated in the city of Tzippori on the fast of Shivah Asar B’Tammuz. While rechitzah, bathing, may not be specifically prohibited on a fast day other than Yom Kippur and Tishah B’Av, it does not seem appropriate to bathe publicly on a fast day. Furthermore, he sought to abolish Tishah B’Av. However, the Chachamim disagreed with him and would not allow Tishah B’Av to be eliminated from the calendar.
Rav Abba bar Zavda explains that Rebbi did not strive to completely eradicate Tishah B’Av from the calendar. Rather, there was a year in which Tishah B’Av, the ninth of Av, fell on Shabbos. We do not observe fast days on Shabbos (other than Yom Kippur). In keeping with the principle akdumei puranusa lo makdeminan, we do not advance the arrival of a day commemorating a punishment, the fast was postponed to Sunday. It was in this specific circumstance that Rabbi Yehudah HaNasi felt that Tishah B’Av should not be observed. He theorized that because the fast was already being moved to another day and would not be observed on the actual ninth of Av, it may as well not be observed at all that year. As noted, the Chachamim did not agree with him, and when the ninth of Av falls on Shabbos, the fast is observed on Sunday.
Why did Rabbi Yehudah HaNasi suggest that Tishah B’Av should not be observed on a year when it is postponed? Rabbi Akiva, Hillel, Shammai, and all the other Chachamim had no issue with the fast day being postponed due to Shabbos. Why did Rebbi want to abolish the fast day? Moreover, why did Rebbi seem to disregard the solemnity of Shivah Asar B’Tammuz and bath publicly on the fast day?
The Luchos Were shaTTered
Among the tragedies that the Mishnah lists as having transpired on Shivah Asar B’Tammuz is that Moshe Rabbeinu shattered the Luchos, the Tablets, when he descended from Har Sinai and found the Jews dancing as they worshiped the Eigel HaZahav, the Golden Calf. This is alluded to in the pasuk, “They exchanged their Glory for the likeness of a grass-eating ox” (Tehillim 106:20).
Why did David HaMelech include in his criticism the food that the ox consumes? The aveirah of avodah zarah, worshiping the Eigel, is independent of its diet. Why mention that it feeds on grass?
The Arizal teaches us that David HaMelech is not informing us of the diet of the ox. He is alluding to when the Cheit HaEigel took place. It took place on the date whose acronym is eisav, grass – namely, Shiva Assur B’Tammuz.
When Moshe Rabbeinu did not return at the expected time, the Jewish people became worried. Aharon attempted to stall for time, and he told the impatient people to return the following day, saying, “A festival for Hashem tomorrow!” (Shemos 32:5). He referred to the next day as a holiday because he knew prophetically that eventually Shivah Asar B’Tammuz would be a joyous day, a day of celebration, as the Navi tells us, “Thus said Hashem, Master of Legions: The fast of the fourth [month], the fast of the fifth, the fast of the seventh, and the fast of the tenth will be to the House of Yehudah for joy and gladness and for happy festivals. [Only] love truth and peace!” (Zechariah 8:19). It is our tradition that l’asid lavo the fast days will transform into Yamim Tovim, festivals.
The term machar, tomorrow, which Aharon employed can also be interpreted as a day sometime in the future; it does not necessarily literally mean the very next day. Aharon was telling them that sometime in the future, this will be a date on which we will celebrate. When Mashiach comes, the seventeenth of Tammuz
will be a Yom Tov.
However, a closer analysis of this pasuk in Zechariah seems curious and requires explaining. When the Navi informs us that the fast days will become days of festivity, he writes that this will occur “to the House of Yehudah.”
Why will Shevet Yehudah be the beneficiary of these holidays? Why not say “to the Bnei Yisrael”? Will the taaneisim remain fast days for the rest of Klal Yisrael, and only Yehudah’s descendants, for some reason, be privileged to have these sad days be transformed into holidays?
It stands to reason that the Navi’s words ought to apply to all of Klal Yisrael and therefore we must understand why Zechariah tells us that this will happen specifically in reference to the House of Yehudah.
The encounTer of rus and Boaz
When Naomi advised Rus to approach Boaz, she made it absolutely clear to her that Boaz would not procrastinate in resolving matters. He would act with alacrity and execute whatever needed to be done on that very day. The pasuk states, “Sit [patiently], my daughter, until you know how the matter turns out, for the man will not rest until he settles the matter today” (Rus 3:18).
How could Naomi have possibly known that Boaz would come to a decision and act upon it on that very day? There were many issues at hand, among them whether it was even permissible to wed Rus, as she was of Moavite descent. In addition, Boaz knew that he was not first in line to marry Rus. He was required to provide Naomi’s closest relative with the opportunity to marry Rus, to be the goel, redeemer. These and other issues had to be ironed out before Boaz could marry Rus.
It would seem highly implausible, if not downright impossible, to assume that the many issues at hand would all be satisfactorily resolved on that very day. How did Naomi know that Boaz would triumph over all the obstacles in his way, and would marry Rus on that very day?
Mashiach’s BirThday
The Midrash introduces a novel depiction of Tishah B’Av, not as a tragic and painful day, but rather as a day of joy, a day upon which we should be full of simchah. Menachem, Mashiach, is to be born on the ninth of Av, rendering it a very happy occasion. Furthermore, Tishah B’Av is the day on which all of Klal Yisrael’s sins are atoned.
Historically, we know that Tishah B’Av is an ominous and foreboding day. Throughout the generations, the Jewish nation has suffered immeasurably on this very day. Why, then, out of all the possible days throughout the entire year, was this the very day chosen for the birth of Mashiach? at the time of the destruction of the Beis HaMikdash. “And he engraved upon the tablets, upon its rods and upon its frames, Keruvim, lions, and palms, all braced firmly roundabout” (I Melachim 7:36).
Rabba bar Rav Shila explains that these words liken the Keruvim to a man who is intertwined with his companion. Reish Lakish adds that when the nonJews defiled the Beis HaMikdash and entered into the Heichal, they witnessed the Keruvim hugging and embracing each other.
However, this description seems at odds with the Gemara in Bava Basra, which addresses seemingly contradictory pesukim. The Torah tells us that the Keruvim faced each other, “toward the Cover shall be the faces of the Keruvim” (Shemos 25:20), while elsewhere the Navi informs us that the Keruvim faced the walls of the Heichal: “The wings of these Keruvim thus spread out over twenty cubits. They stood upon their feet, facing the Temple” (II Divrei HaYamim 3:13).
The Gemara explains that both pesukim are correct. The position of the Keruvim was not fixed. Their positions relative to each other varied according to the behavior of Klal Yisrael.
When the Jewish people were performing mitzvos and following the will of Hashem, the Keruvim faced each other. However, on occasions when the Jews were not fulfilling the ratzon haBorei, the will of the Creator, the Keruvim turned away from each other and faced the wall.
The Beis HaMikdash was destroyed because Klal Yisrael sinned and did not heed the words of the Navi admonishing them to repent. They were clearly violating the will of Hashem and not keeping the Torah properly. Why, then, were the Keruvim facing each other at the time of the Churban HaBayis?
We would expect that at the time that such a severe punishment was being meted out to the nation, the Keruvim would have moved as far away from each other as they could, rather than facing each other in a loving embrace! How can we explain this anomaly?
This question is addressed by the Bnei Yissaschar, who quotes Rav Pinchas Koritzer, stating that a commonly observed human behavior can be employed to help us understand the incongruous position of the Keruvim.
Picture a couple who live together for many years, engaging in numerous activities. A bystander may not be able to appreciate the love they have for each other. As they proceed with their daily routines, their love and affection are not always readily apparent. However, when people take leave of one another, such as when someone is embarking on a long journey, then it is very common for them to embrace, openly displaying their love. The impending period during which they will be absent from each other serves to make them even fonder and their love becomes more obvious to anyone observing them. Even if they had been involved in a disagreement, when the departure time arrives, they embrace prior to going their separate ways. The realization that they won’t be seeing each other for a long time arouses feelings of longing and affection that might otherwise not have been present. As the common adage goes, “Absence makes the heart grow fonder.”
This is the same reason why a person is obligated to spend time with his spouse prior to embarking on a journey. The impending absence creates a wife’s longing for her husband, and halacha dictates that this is a time when the husband must pay special attention to his wife.
When Hashem took leave of us, kaviyachol, and embarked on a journey that would take Him very far from us for a prolonged and indeterminate amount of time, this same phenomenon occurred. Hashem felt a longing for His children, Klal Yisrael, and we felt a longing toward Him. The love was more apparent, the affection more noticeable.
When we left Yerushalayim, the pasuk states that it was akin to a woman being rendered a widow: “Alas — she sits in solitude! The city that was great with people has become like a widow” (Eichah 1:1). While not an actual widow, because Hashem will ultimately return to us, the holy city of Jerusalem was left alone for millennia, without its Beloved, as if it were widowed. Hashem leaving us stirred up emotions of yearning, of affection, of love between the Ribbono Shel Olam and His people.
Despite the fact that Hashem was taking leave of us because of the many sins we had committed, His departure created this intense sense of longing, which increased the mutual feelings of love and affection, which was reflected in the Keruvim embracing each other.
The feeling of ahavah that was palpable at that moment was incomparable, unique in its intensity. The intimacy between Hashem and the Jewish people was at its strongest level at the time of the Churban, at the time that we were leaving. Knowing that we were going our separate ways served to enhance and amplify the affection we had for each other.
Tishah B’Av is the anniversary of this most intense and passionate love that Hashem has for us, and we for Him. We can clearly comprehend that this would then be the most appropriate date on which Mashiach should be born. It is most fitting that he be born at a time when Hashem’s love for us is unparalleled. Only this unique and exceptional level of affection can lead
to the level of intimacy required to produce a neshama as holy as that of Mashiach.
Mashiach therefore had to be born on Tishah B’Av.
WhaT happened on shivah asar B’TaMMuz
The Mishnah informs us of five tragedies that took place on Shivah Asar B’Tammuz. Moshe Rabbeinu shattered the Luchos on Shivah Asar B’Tammuz. We were forced to cease bringing the korban tamid. The walls of Yerushalayim were breached, an idol was placed in the Beis HaMikdash, and Apostumos burned a Sefer Torah. These are five calamities that occurred on this date.
The Chasam Sofer presents another event that took place on Shivah Asar B’Tammuz. He reveals that Hashem, in His infinite wisdom, brought the refuah, the cure, before the makkah, the ailment.
After suffering numerous challenges while residing in Moav, Naomi and Rus returned to Eretz Yisrael. “And so Naomi returned, and Ruth the Moavite, her daughter-in-law, with her — who returned from the fields of Moav. They came to Beis Lechem at the beginning of the barley harvest” (Rus 1:22).
The Targum teaches us what their arrival date was. “So Naomi returned, and with her was Ruth, the Moavite, her daughter-in-law, who returned from the field of Moav. And they came to Beis Lechem on the eve of Passover” (ibid.).
Naomi and Rus arrived on Erev Pesach, and for the following three months, until the end of the harvest season, Rus spent her days at Boaz’s threshing floor. “So she stayed close to Boaz’s maidens to glean, until the end of the barley harvest and of the wheat harvest” (ibid. 2:23).
The three months concluded on the fifteenth of Tammuz. Rus was then advised by Naomi to approach Boaz and ask him to marry her as part of redeeming the fields that had belonged to Elimelech. On the eve of the sixteenth day of Tammuz, Rus complied with her mother-in-law’s instructions and paid Boaz a visit while he slept on the threshing floor.
Boaz was eager to perform the mitzvah of redeeming Elimelech’s fields and marrying Rus, but he advised Rus that there was a relative closer than he who had to be given the opportunity to redeem the fields and marry her. Only if he were to decline would Boaz be able to be the goel and marry Rus in his stead.
On the morning of the sixteenth of Tammuz, Rus returned home to Naomi and related what Boaz had said. It was at this point that Naomi assured Rus that Boaz would undoubtedly come to a conclusion on that very day.
The Chasam Sofer explains how Naomi could be so confident in this timeline.
The period of the Three Weeks is a time of tragedy for Beis Yehudah, the House of the Davidic dynasty, of which Boaz was a member. The other ten tribes had been exiled a hundred years before the destruction of the Beis HaMikdash; thus, they were not sent into galus during the Three Weeks. The period of the Bein HaMetzarim was a foreboding time specifically for Beis Yehudah.
Boaz would not delay marrying Rus because he would exert every effort to ensure that he would marry her before Shivah Asar B’Tammuz, since, as a progenitor of Malchus Beis David, he knew that the austere time period would not be a fortuitous time for him to wed. Once the seventeenth day of Tammuz began, the koach of Shevet Yehudah would wane, the mazal of Yehudah would no longer be favorable, and thus it would not be an optimal time for him to marry.
Naomi was therefore confident that Boaz would “settle the matter today” — on the sixteenth of Tammuz. Boaz did, in fact, marry Rus that very day and consummated the marriage that night, the eve of Shivah Asar B’Tammuz. Boaz then passed away.
Mashiach will be born on Tishah B’Av, and Oved, the first member of Malchus Beis David, the grandfather of David HaMelech, was conceived on leil Shivah Asar B’Tammuz.1
Thus, concludes the Chasam Sofer, the eve of Shivah Asar B’Tammuz was the initiation of the tzemichas keren David HaMelech, the sprouting of the Davidic dynasty. Malchus Beis David began to come to fruition. This, adds the Chasam Sofer, is an instance of Hashem, the ultimate Healer, providing the “cure” prior to the affliction — just as Mashiach is destined to be born on Tishah B’Av itself.
Illustrating another instance of this pattern, Rav Yonasan Eibeshutz presents the idea that Mashiach, who celebrates his birthday on Tishah B’Av, was conceived on Asarah B’Teves, the tenth of Teves, and the day upon which the siege of Yerushalayim commenced.
While each of these taaneisim is the anniversary of tragedies that our nation experienced, there is still a kernel of good in each, as each of these dates played a role in the tzemichas Malchus Beis David.
Tishah B’av as vieWed By a MeMBer of Beis david
Tishah B’Av is a tragic day. It is a mournful day. But one who kept connected to Malchus Beis David, the Davidic Dynasty, may not view it in entirely the same light as the rest of Klal Yisrael. A member of the royal family might very well feel a special connection to the day, a sense that there is potential for salvation on this otherwise disastrous day.
Maseches Shabbos admonishes us that whoever states that David HaMelech sinned is in error. The pasuk tells us, “David was successful in all his ways, and Hashem was with him” (I Shmuel 18:14). Hashem was “with” David in all his endeavors and campaigns, and Hashem would not have accompanied him if he had truly sinned. David had, in fact, intended to sin, adds the Gemara, but he did not follow through, and he never actually committed any infraction.
Rav then mentions that because Rabbi Yehudah HaNasi was a descendant of David HaMelech, a member of the House of David, he sought to defend David’s actions. Rabbi Yehudah HaNasi would interpret the pesukim in any way that would shield David from censure.
The Yerushalmi teaches us: “Nolad ben zachar b’osah mishpachah, nisrap’eis kol osah mishpachah,” When a boy is born into a family, the entire mishpachah is cured. The birth of a boy in the Davidic family, the birth of Mashiach on the afternoon of Tishah B’Av, would then provide exceptional healing to the entirety of Beis David.
The Bnei Yissaschar explains that when the observance of Tishah B’Av was postponed from Shabbos to Sunday, it was specifically then that Rabbi Yehudah HaNasi sought to abolish it for that year. As a member of the Davidic Dynasty, his family had already been healed, and there was no longer a need to dwell on the mourning and tragedy!
As Mashiach had already been born — on Shabbos, the actual ninth of Av — the refuah had arrived! Once the ninth of Av had come and gone, Rebbi felt a premonition of the coming of the Geulah, and therefore felt no need to observe the fast any longer. Ho’il v’idchi, idchi! Once it is already pushed off, push it off completely (for this year).
The other Chachamim, who were not of the Davidic family, disagreed. For them, the birth of Mashiach did
not provide any degree of healing, and they felt that the observance of the fast day should proceed as usual.
Rebbi saw the seeds of redemption on Tishah B’Av and therefore opted not to observe the taanis on a year when it fell on Shabbos. It would seem logical that just as Rebbi saw the origin of Geulah inherent in the day of Tishah B’Av, he appreciated the same for Shivah Asar B’Tammuz. Oved, the progenitor of Malchus Beis David, was conceived at that time, as revealed by the Chasam Sofer, and Rebbi did not feel the need to fully observe practices of mourning. He readily bathed, even publicly.
“V’rachatz b’krona shel Tzippori,” And he bathed in a wagon, in public, in Tzippori. We would like to suggest a novel way to interpret this phrase.
The word employed by the Gemara, rachatz, bathed, has a different meaning in Aramaic. As we recite in the tefillah B’rich Shmei, we are not referring to bathing or washing. We are stating bei ana rachitz, in Hashem, I trust; in Hashem, I place my hope.
Krona, with its root keren, can be referring to the glory of Mashiach, as the pasuk says, “And raise the pride of His anointed one” (I Shmuel 2:10).
Tzippori, the last word of this phrase, can refer to the people in Tanach who are represented by the tzippor, bird. When Hashem entered into the covenant with Avraham Avinu, He instructed Avraham to split animals in two. The pasuk tells us, “The birds, however, he [Avraham] did not cut up” (Bereishis 15:10). Rashi points out that Klal Yisrael is represented by the bird, and therefore the two birds were left intact. This was symbolic of the fact that eventually all the other nations of the world will dissipate, while Klal Yisrael will last forever. As a nation, we are immortal.
The Gemara’s statement can thus be understood as follows: V’rachatz b’krona shel Tzippori, Rebbi trusted in the glory of Klal Yisrael on Shivah Asar B’Tammuz. He yearned and hoped for the restoration of the pride of Klal Yisrael, even though it was a sad day, since the initiation of Malchus Beis David occurred on that day.
The Yerushalmi lists numerous miracles that transpired on the day of Rebbi’s petirah. Rebbi passed away on Erev Shabbos, and people from all the cities gathered together to be maspid, to eulogize him. Hashem suspended time and the onset of Shabbos was delayed in order to allow all the funeral attendees to return home before Shabbos began. Upon arrival, they had sufficient time to cook their food and light the Shabbos candles.
When the sun eventually set, the roosters crowed. People were worried that perhaps they had inadvertently violated the Shabbos. A bas kol, Heavenly voice, rang out, proclaiming that all those who were not lazy in eulogizing Rabbi Yehudah HaNasi are guaranteed a place in Olam Haba.
The Gemara then relates an anecdote regarding a launderer who did not participate in the eulogies. He was bereft, thinking that he had lost out on the opportunity of a lifetime, to earn a place in the World to Come. In utter despair, he jumped from a roof and died. The bas kol then issued a second proclamation, stating that due to his genuine act of remorse at having lost this opportunity, the launderer would be granted a place in Olam Haba.
Many tzaddikim have passed away on Erev Shabbos, yet this is the only time that Hashem made time pause so that Shabbos did not begin until all the funeral attendees were ready.
The Bnei Yissaschar posits that the reason for this remarkable miracle on the day of Rebbi’s levayah is because of the special esteem in which he held the kedushah of Shabbos. The kavod that Rebbi afforded Shabbos was exemplary, as is evidenced by the fact that when Tishah B’Av was on Shabbos, he maintained that there would be no aveilus that year, and he was docheh Tishah B’Av. As a reward for the special regard Rebbi had for Shabbos, Hashem pushed off Shabbos. He was docheh Shabbos for the kavod acharon of Rebbi.
The significance of 312
The Three Weeks, the Bein HaMetzarim, begin on Shivah Asar B’Tammuz. The first thirteen days are
in Tammuz, and the remainder are in the month of Av. This totals 312 hours of the Three Weeks that take place in the month of Tammuz. This is the same value as the Name of Hashem multiplied twelve times (26 X 12 = 312). With the four letters in the Name of Hashem, there are twelve permutations (the hei appears twice). Thus, the significance of the number 312 is that it is the sum of all twelve permutations of Hashem’s Name.
Klal Yisrael is gifted with tremendous kedushah. Hashem’s Name rests upon us — all twelve permutations of the Name. Three hundred twelve. Unfortunately, due to our sins and iniquities, we were exiled: halchu b’shvi, we went into captivity. Shvi, captivity, has a gematria of 312. We squandered the holiness imparted to us with 312, and all 312 permutations of Hashem went into galus with us.
One day soon, writes the Bnei Yissaschar, Hashem will once again combine all twelve permutations of His Name, and, out of an abundance of mercy, yashav v’yerachamenu, He will return us to Eretz Yisrael. Yashav also has the gematria 312; thus, Hashem will restore the 312.
Earlier, we mentioned that Naomi informed Rus that she was confident that Boaz would resolve everything on that very day. Naomi was telling Rus, “shevi” — gematria 312 — tomorrow begin the 312 hours of sadness that will last until the end of the month. The 312 hours of Tammuz during which the mazal of Malchus Beis David begin to wane start tomorrow, and Boaz will be sure to marry you before that happens.
The Three Weeks are specifically tragic and have especially bad mazal for the family of David HaMelech, for Beis Yehudah. L’asid lavo, when Mashiach comes, it will be most appropriate that when the taaneisim are transformed into days of Yamim Tovim, the Navi promises: Beis Yehudah is the family for whom this time is especially challenging, and therefore they will have much greater cause for celebration.
Rebbi wanted to abolish Tishah B’Av because Mashiach’s birthday is Tishah B’Av.
Rebbi bathed on Shivah Asar B’Tammuz because Oved was conceived on that day.
And it was Rebbi who yearned and hoped, rachatz, in the restoration of the glory of the tzippor, Klal Yisrael, on Shivah Asar B’Tammuz.
May we be zocheh to utilize these three weeks to restore all 312 permutations of Yud Kei Vav Kei that went into galus with us. And may we merit the fulfillment of the words of the Navi, “Tzom ha’revi’I, v’tzom ha’chamishi, v’tzom ha’shevi’I, v’tzom ha’asiri yehiyeh l’beis Yehudah l’sasson u’l’simcha u’l’moadim tovim.”
1The Chasam Sofer offers an additional reason as to why Boaz would not delay in marrying Rus. HaKadosh Baruch Hu provides tzaddikim with a certain symmetry to their lives, and He allows them to live complete years. They pass away on their birthday. Boaz was niftar on Shivah Asar B’Tammuz. We can therefore extrapolate that he must have also been born on that same date. It was only natural, then, that annually, as his birthday drew near, he would become concerned that this year might be his time to leave this world.
When faced with the opportunity to marry Rus on the day before his birthday, he most definitely would not postpone the marriage even a single day, since he was concerned that he would die on his birthday, on Shivah Asar B’Tammuz, and thus lose the opportunity to establish Malchus Beis David.
This article was excerpted from Rabbi Glatstein’s book, The Darkness and the Dawn, printed with permission from Artscroll.
Rabbi Daniel Glatstein is the Mara D’asra of Kehilas Tiferes Mordechai in Cedarhurst, NY, and author of numerous seforim in Lashon Hakodesh and in English for ArtScroll. He is an international lecturer and maggid shiur. His thousands of recorded shiurim are available on Torahanytime.com, podcast, his website rabbidg.com, and other venues.
Rabbi Glatstein is currently running a campaign to build a new international learning center in Cedarhurst called Machon Maggid Harakiah. Go to Charidy.com/ mmh for more information.
