Called Tu B'Av because of the sound of the two Hebrew letters whose combined numerical value corresponds to that of the date (15). The value 15 is obtained by combining the values of the letter Tet (9) and Vav (6), which, together, can be read as "tu," hence the name of the festival, Tu b'Av. The number 15 can also be obtained by combining the letters Yud (10) and Hey (5), but such combination would coincide with the first two letters of the Tetragrammaton, and thus are supplanted by the letters Tet and Vav to avoid using a name for the divine. Av is the name of the month in the Jewish calendar.
Historical significance
According to the Mishna, Tu B'Av was a joyous holiday in the days of the Temple in Jerusalem, marking the beginning of the grape harvest.[3] On Yom Kippur and Tu B'Av, the unmarried girls of Jerusalem dressed in white garments and went out to dance in the vineyards.[4][1][5][a] The Talmud states that there were no holy days as happy for the Jews as Tu B'Av and Yom Kippur.[7]
-wikipedia
UPCOMING THIS WEEK
CELEBRATIONS
MABROOK!!!
Candice Hasson
on her Hebrew Birthday
MABROOK!!!
Silia Arazi
on her Birthday
MABROOK!!!
Mordechai-Joshua Hadid
on his Birthday
MABROOK!!!
Joyce Rabih Fraenkel
on her Birthday
MABROOK!!!
Judy Sarkadi Toianah
on her Birthday
MABROOK!!!
Sahron Fraenkel
on his Birthday
HAZKAROT
HAZKARAH
Selim Moghrabi z'L
Father of Albert, Moise, Mike, Rebecca, Shirley, Moghrabi
HAZKARAH
Elie Romano z'L
Father of Joe, Benjamin & Henry Romano
NOTICES
THe community offers it's condolences to the BRaUNSTEIN/AZERAD FAMILY ON THE PASSING OF EMILE BRAUNSTEIN z'L ___________________________________________________ refua shelema to AHOUVA BAT MAZAL
2) Halakhat Hashavoua (Halakhot related to day to day life) By Hazzan David Azerad -The Great Joy of Tu B’Ab - Rabbi Elie Mansour
3) Holy Jokes!
4) For KIDS
This Week's Parasha Insight with Rabbi Eli Mansour
Parashat Vaethanan: The Source of Consolation
In Parashat Vaethanan, Moshe Rabbenu recounts the event of Ma’amad Har Sinai – G-d’s revelation at Mount Sinai, when He gave the Torah to Beneh Yisrael and made a formal covenant with them.
The Talmud in Maseches Shabbat records the famous tradition that at the time the Torah was given, G-d suspended Mount Sinai over Beneh Yisrael in order to threaten them into accepting the Torah. He told them that if they did not accept the Torah’s commands, then He would drop the mountain on them and bury them.
What is the meaning behind this event? Why did the Almighty need to coerce Beneh Yisrael into accepting the Torah?
The Hida (Rav Haim Yosef David Azulai, 1724-1806) explained this act of coercion in light of a surprising Halacha introduced by the Torah later in the Book of Debarim (22:29). The Torah there establishes that if a man forcibly defiles a young woman, he is required to marry her if she so wishes, and may never divorce her for the rest of his life. The idea behind this law is that a girl who was defiled in this manner may reasonably fear that no man would ever want to marry her. In order to ensure that she would be provided and cared for, the Torah requires the assaulter to marry the girl if she so wishes, and to remain married forever, without ever divorcing her.
The Hida writes that this was the idea behind G-d’s suspending the mountain over Beneh Yisrael at the time of Matan Torah. The event of Matan Torah marked the "wedding" between G-d and Am Yisrael. We entered into a solemn agreement with G-d, committing ourselves to forge a close, special and exclusive relationship with one another, just like a bride and groom. But as special a moment as this was, Beneh Yisrael may have been concerned that this arrangement might be temporary. Perhaps the day would come when G-d would no longer love them, when He would be dissatisfied with their observance of the Torah, and thereupon decide to "divorce" them, to end their special relationship and choose a different nation. In order to reassure Beneh Yisrael, G-d "forced" this relationship upon them. Since He had coerced them into this union, He is forbidden, as it were, from ever divorcing us. He is bound to maintain our relationship regardless of what happens, even if we fail to conduct ourselves properly and He becomes angry. No matter what circumstances arise, He is committed to our everlasting relationship, since it began with an act of coercion.
This Shabbat, the Shabbat following Tisha B’Ab, we read as the Haftara the famous prophecy of Yeshayahu that begins, "Nahamu Nahamu Ami" – "Console, console My nation." We might ask, what reason do we have to feel comforted? What has changed since we sat on the floor and cried on Tisha B’Ab? The Temple has still not been rebuilt, and we still find ourselves in a state of exile, with all the grave crises and troubles that this brings. Why do we suddenly change our tune and read words of consolation?
The answer to this question is found in the word "Ami" ("My nation") in this verse. We are comforted simply because we are G-d’s nation. Yes, we were driven into exile because of our sins, and we have yet to become worthy of our redemption, which is reason to mourn. At the same time, however, we have plenty of reason for comfort. We know with confidence that despite everything, we are still "Ami" – G-d’s beloved nation. Even with all the wrongs we have committed and all that we have endured, our special relationship with G-d is still unbreakable and fully intact. He still cherishes our prayers and good deeds, and we can still rely on Him for our protection and sustenance. And so, indeed, "Nahamu" – we have good reason to feel comforted and reassured. We draw consolation and inspiration from the knowledge that G-d suspended the mountain over us, that He specifically saw to it that the bond forged at Sinai would be everlasting, and will never be broken.
Halachot this week are selected and Translated by Hazzan David Azerad
The Great Joy of Tu B’Ab - Rabbi Elie Mansour
The Gemara teaches in Masechet Ta’anit (30b), "There were no greater holidays for Yisrael than Yom Kippur and Tu B’Ab." The occasion of Tu B’Ab (the 15th of Ab), which to us appears as a very minor holiday, ranks together with Yom Kippur as one of the two most joyous occasions on the Jewish calendar.
The Gemara proceeds to bring several reasons why Tu B’Ab is an especially joyous day. One reason is because it was on that day when "Kalu Meteh Midbar" – the punishment decreed against the generation of the wilderness was completed. As Rashi explains, each year in the desert, on Tisha B’Ab – the day when the sin of the spies occurred – a certain number of people from that generation died, as G-d had decreed in the wake of the sin of the spies. In the fortieth year, however, nobody died, and several days later, on Tu B’Ab, the people realized that the punishment had been competed, and thus Tu B’Ab marks a special occasion.
After presenting this reason for Tu B’Ab, the Gemara proceeds add more information, which, at first glance, seems irrelevant to the discussion. The Gemara states, "As the Master said: Until the deaths of the generation of the wilderness were completed, there was no speech [from G-d] to Moshe" – meaning, Moshe did not receive prophecy throughout the thirty-eight years during which Beneh Yisrael were punished for the sin of the spies. This is inferred from a verse from Parashat Debarim (2:16) in which Moshe recalls that after the generation of the sin of spies had perished, "G-d spoke to me" – implying that during the previous thirty-eight years, until that entire generation had died, G-d did not speak with Moshe.
The question arises, why does all this need to be mentioned? Why did it not suffice for the Gemara to inform us that one of the events celebrated on Tu B’Ab is the end of the decree against that generation? Why do we also need to be told that God did not speak to Moshe during the interim years? Moreover, the Gemara comments, "As the Master said" – implying that this information substantiates the claim being made, that Tu B’Ab is celebrated because "Kalu Meteh Midbar." How does the fact that G-d did not speak to Moshe during the interim years substantiate this explanation of Tu B’Ab?
Rashi, commenting on the Gemara’s comment that G-d did not speak to Moshe during the interim years, writes, "Therefore it is a Yom Tob." It seems that Rashi understood the Gemara to mean that the primary reason why Tu B’Ab is a joyous occasion is because prophecy was restored to Moshe Rabbenu. This is what Tu B’Ab celebrates – that after thirty-eight years of distance, G-d once again came to Moshe and spoke to Him. Tu B’Ab celebrates not just the end of the punishment, but rather the restoration of G-d’s connection to the people as expressed through His communication with Moshe Rabbenu.
Further insight into the nature of this day can be gleaned from Rashi’s subsequent comments, explaining that in truth, G-d did speak to Moshe during the previous thirty-eight years. However, during those years, G-d did not speak to Moshe "Be’yihud U’be’hiba" – in an especially close and affectionate manner. The uniquely intimate quality of Moshe’s prophecy was absent throughout the thirty-eight years when Beneh Yisrael were being punished for the sin of the spies, and this quality was restored when the punishment was completed. Rashi makes this remark also in his Torah commentary (Debarim 2:16-17).
A number of commentators noted that Rashi’s comments seem to contradict his own remarks elsewhere, distinguishing between two verbs used for speech – Dibbur, and Amira. Rashi writes that Dibbur denotes harsh speech, whereas Amira signifies gentle, pleasant speech. When Moshe recalls G-d speaking to him after the thirty-eighty years ended, he uses the verb "Dibbur" – "Va’yedaber Hashem Elai Lemor." How can Rashi say that this was the first time G-d spoke to Moshe in a close, affectionate manner, if Moshe describes this prophecy with the verb which refers to harsh speech?
The Keli Yakar (Rav Shlomo Efrayim Luntschitz, Prague, 1550-1619) offers a powerful answer to this question. He writes that people offer uncomfortable criticism specifically to those whom they love. Parents discipline their own children because they love their children and want them to behave properly and learn the right values, and so they criticize and punish their children, but not other children. The verb "Va’yedaber" is used here specifically because G-d spoke in a harsh way – which is an expression of His great love for His cherished nation. Speaking softly bespeaks apathy and a lack of concern; it is when we truly love somebody that we sometimes need to speak to that person harshly in order to teach and guide him.
It turns out, then, that Tu B’Ab celebrates this notion of "Dibbur" – the recognition that when G-d deals harshly with us, this is, in truth, an expression of His great love for us. Even though it is difficult to see how life’s hardships express love, Tu B’Ab reminds us to trust in G-d’s unlimited kindness and immense love for each and every one of us, even when He treats us harshly.
This is why Tu B’Ab is celebrated in the month of Ab, following Tisha B’Ab and the period of mourning for the destruction of the Bet Ha’mikdash and the other calamities that have befallen our nation. The occasion of Tu B’Ab is a crucial part of the process of Nehama (consolation) that we are to experience during this period, by showing us that G-d’s punishments are a function of His great love for us. When we live with this realization, we will be better able to overcome the various different trials and tribulations that life presents us, confident that we are G-d’s beloved children and that everything He does is done for our benefit and out of His boundless love for us.
3) HOLY JoKeS!!
Selection of funny snippets, loosely related to this weeks parashah or current events, to brighten your day
4) FOR KIDS
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