Welcome to Embrace Shabbat.
This year, Tisha B’av falls out on Shabbat.
Although the fast is pushed off until the following day, there is significance
in the fact that the ninth of Av falls out on Shabbat.
The Shulchan Aruch uses a peculiar phrase in
discussing the unique Seudat Shlishit of this Shabbat. Generally, the last meal
before Tisha B’av is the Seudah HaMafseket, where it is customary to sit on the
floor and eat an egg alongside another mourner’s food (e.g., lentil soup).
Because on Shabbat we obviously don’t fast, the Shulchan Aruch refers to this
Seudat Shlishit as כסעודת שלמה בשעתו, like the feast of Shlomo
HaMelech in his time. Simply, this phrase is an exaggeration of the fact
that we eat a luxurious meal, a king’s meal. Nevertheless, it is curious as to
why the term כסעודת שלמה בשעתו is specifically used; what does Shlomo HaMelech have to do with
this meal?
Rav Moshe Wolfson explains this term based on
the Arizal. The Zohar teaches that there are certain neshamot that come back into this world as another person in a later
time period. The Arizal teaches that Shlomo HaMelech’s neshama returned to this world as Yirmiyahu HaNavi. Shlomo HaMelech
built the Beit HaMikdash, but on opening day, it was already decreed that the
Beit HaMikdash would be destroyed due to the fact that he married the daughter
of Pharaoh. Later on in history, Shlomo HaMelech’s neshama returned to this world as Yirmiyahu HaNavi. Yirmiyahu was a
prophesier of doom, who famously wrote Megillat
Eicha. Shlomo HaMelech and Yirmiyahu are one and the same. Shlomo
represents the height of the neshama,
whereas Yirmiyahu is the lowest point of the soul.
Generally, Tisha B’av is a “day of Yirmiyahu,”
when we read Eicha; this represents Shlomo HaMelech’s soul in its destruction.
However, Shabbat is a day of no destruction, where we regain the crowns that
were lost at Chet HaEgel and receive a neshama yetaira. The Beit HaMikdash is
“built” on Shabbat, which is why we speak about Yerushalayim and the Beit
HaMikdash coming out of its ruins.
When Tisha B’av falls on Shabbat, the Beit
HaMikdash is being built and Yirmiyahu turns back into Shlomo HaMelech. This is
why the term כסעודת שלמה בשעתו is used- it is like the Seudah of Shlomo HaMelech! Tisha b’Av
turns around and rather than being a day of destruction, it becomes a day of
kingdom, because on Shabbat there is no evil or negativity.
This is another connection between this
Shabbat and Shlomo HaMelech. Our Rabbis teach that the 22 days between Shiva
Assar b’Taamuz and Tisha B’av correspond to the 22 days between Rosh Hashana
and Shemini Atzeret. Hidden between these three weeks of destruction are the
three weeks of the holiday season. We start the three weeks by reading Parshat
Pinchas, which discusses all of the holidays and Korbanot, to symbolize that
deep down, there are three weeks of rebuilding hidden behind the three weeks of
destruction. We connect to HaKadosh Baruch Hu in a different way during these
three weeks. תשע באב נקרא מועד- Tisha B’av is called a holiday. We don’t recite Tachanun on
Tisha B’av because one day, it will become a holiday.
The three weeks of Tishrei holidays start with
Rosh Hashana and end with Shemini Atzeret, which is its own holiday that
follows the seven days of Sukkot. Shemini Atzeret, the 22 day of Tishrei, is a
day of Shlomo HaMelech. The ushpizin
of Shemini Atzeret is Shlomo HaMelech, and we also read the Haftorah about
Shlomo HaMelech on that day. Correspondingly, Tisha B’av, the 22 day of the
three weeks, is also a day of Shlomo HaMelech- it is just hidden.
On Shabbat, Shlomo HaMelech comes out in his
full glory. Therefore, this Shabbat is a Shabbat where we can find HaKadosh
Baruch Hu in a way that we cannot normally find him. Therefore, it is כסעודת שלמה בשעתו. We are able to connect to
HaKadosh Baruch Hu within the ruins. May this Tisha B’av turn around and become
a true day of Shlomo HaMelech in celebration.
Shabbat Shalom and have a meaningful fast.
