A Compilation of Insights from the Torah, Midrash, Chazal, and the Inner Teachings of the Sages. Reflecting the Wisdom of Redemption, Teshuvah, and the Light of the Final Geulah

• “He who mourns for Jerusalem will merit to see its rejoicing,” And “The desire for the days of Mashiach is not for control, but for the freedom to learn Torah.”
• These teachings reflect the soul of redemption: not power, but presence, not dominion, but divine revelation through Torah.

This is the meaning of “Anyone who mourns Jerusalem, will merit and see it in its joy.” One can see the reality of the inner dimension of life, the true life.

“The Sages and the prophets did not desire the days of Mashiach in order to have any control over the world….but to be free to pursue the study of Torah and its wisdom.”

That is the main revelation of the days of Redemption: the clarity of the words of Torah, the revelations of Torah, and the revelation of its Giver within it.

📜 1. Historical Tragedies – The Surface of a Deeper Root

The Mishnah (Ta’anit 4:6) lists five major tragedies that occurred on the 9th of Av, including:

• The decree that the generation of the spies would die in the wilderness (Numbers 14)
• The destruction of both Temples (First in 586 BCE, Second in 70 CE)
• The fall of Beitar, the last fortress in the Bar Kochba revolt (135 CE)
• The plowing over of the Temple Mount by the Romans

🔹 The Midrash (Eicha Rabbah 1:29) adds:

“On the Ninth of Av, the first Temple was destroyed, and on the same date the second was destroyed... and the same day will one day become a festival.”

Here, the sages emphasize a pattern—not coincidence, but a mystical recurrence of judgment, revealing a cosmic fracture in the Jewish people’s relationship with HaShem.

🕯 2. The Spiritual Root of Tish’a B’Av: Sin’at Chinam (Baseless Hatred)

🔹 Talmud Bavli (Yoma 9b):

“Why was the Second Temple destroyed? Because of sin’at chinam – baseless hatred.”

Unlike the First Temple, which was destroyed due to idolatry, bloodshed, and immorality, the Second Temple’s destruction—according to the sages—came despite Torah observance, because the hearts of the people were divided.

🔹 The Chafetz Chaim explains:

“The Beit HaMikdash is a physical expression of the unity of Israel. When we are divided, we create spiritual fissures in its very foundation.”

🌌 3. The Shechinah in Exile – Kabbalistic Insight

🔹 Zohar (Vol. 2, 157a):

“When the Temple was destroyed, the Shechinah descended into exile with Israel... weeping each night at the ruins.”

In Kabbalah, the Temple is not only a building but the cosmic vessel of Malchut (the Divine Presence). Its destruction represents the shattering of spiritual vessels, and the exile of the Shechinah, the feminine aspect of God, who longs to be reunited with the Divine Masculine (Tiferet).

🔹 The Ari HaKadosh teaches in Etz Chaim:

“Every year, the energy of the destruction re-manifests on Tish’a B’Av. But also, the light of future geulah is embedded there.”

🌱 4. Mashiach Is Born on Tish’a B’Av – Hope Within Despair

🔹 Midrash Eichah Rabbah 1:51:

“On the day the Temple was destroyed, Mashiach was born.”

This paradox is the core mystical secret of Tish’a B’Av: within the ashes of destruction lies the seed of redemption. The sages teach that Mashiach is not a figure who escapes suffering, but is born from within it, just as David was born from the broken line of Ruth and Boaz.

🔹 Rebbe Nachman of Breslov:

“The greatest light comes from the darkest darkness. Redemption begins the moment despair seems total.”

📖 5. Chassidut: Tish’a B’Av as Teshuvah of the Heart

In Chassidic thought, Tish’a B’Av is not only mourning—it is a day of deep teshuvah, the cry of the soul to return to intimacy with God.

🔹 The Baal HaTanya (Likkutei Torah):

“The mourning of Tish’a B’Av is the yearning of the soul for the Beit HaMikdash within.”

The Temple within refers to the mikdash me’at, the holy spark inside each Israel. The destruction represents the concealment of that spark, and the mourning is the soul's awakening cry to reconnect with the Source.

🕊 6. The Return of Eliyahu and the Repair of the Breach

The sages associate Eliyahu HaNavi with Tish’a B’Av—the one who will one day comfort Israel and rebuild the hearts of the people.

🔹 Malachi 4:5-6:

“Behold, I will send you Eliyahu the prophet before the great and awesome Day of HaShem... and he will turn the hearts of the fathers to the children…”

The Vilna Gaon and Kol HaTor emphasize that the awakening to rebuild the land and return to Torah is the beginning of the consolation of Tish’a B’Av, and that the light of Mashiach ben Yosef begins with grassroots acts of unity and love.

📘 7. Why We Mourn – and Why We Must Stop Mourning

🔹 Rav Avraham Yitzchak HaKohen Kook:

“If we destroyed the Temple with baseless hatred, we will rebuild it with baseless love.”

Rav Kook taught that mourning is not meant to paralyze—it is meant to awaken. The sadness of Tish’a B’Av becomes the spiritual fuel for building, both physically and spiritually. As it says in Zechariah:

“The fast of the fifth month shall be to the House of Judah joy and gladness.” (Zechariah 8:19)

✨ Conclusion: Tish’a B’Av in the Light of Redemption

From the sages’ perspective—whether Midrashic, Halachic, Kabbalistic, or Chassidic—Tish’a B’Av is not merely a day of destruction. It is a cosmic opportunity for reflection, return, and ultimately, rebirth.
As it says in the Tikkunei Zohar:"There is no light as great as that which emerges from darkness.

"The Birth of the Final Redeemer: Dawn of the Ultimate Redemption"

After the Mashiach comes, Tisha b’Av will be transformed into a day of joy and gladness and feasting.

The statement “Mashiach is born on Tish’a B’Av” (Jerusalem Talmud, Berachot 2:4) is one of the most profound and paradoxical teachings in Jewish mysticism. It reveals that the deepest darkness contains the seed of the highest light—that even at the moment of national destruction, the process of redemption begins.

In Chassidut and Kabbalah, this concept is explored as a cosmic principle that touches on the inner structure of time, the soul of Mashiach, and the rectification of creation.

1. The Paradox of Tish’a B’Av: Destruction as Birth

Talmudic Source:

“The Messiah was born on the day the Temple was destroyed.”
(Yerushalmi Berachot 2:4, Eicha Rabbah 1:51)

The destruction of the Beit HaMikdash symbolizes the ultimate hester panim (concealment of God’s face). Yet, on this very day, the soul of Mashiach—a force of ultimate revelation and redemption—is said to enter the world.

Chassidic Insight (Sfat Emet, Tish’a B’Av 5654):

“The birth of Mashiach on Tish’a B’Av means that from the same place of destruction and concealment, a new and higher light is drawn forth—a light that could not emerge without the breaking of the vessels.”

This is rooted in the Kabbalistic principle of “Shevirat HaKelim” (the breaking of the vessels) taught by the Arizal: true redemption can only come when the old structures are broken and refined, allowing a higher and more complete vessel to form.

2. The Womb of Redemption – Gevurah and Chessed

Tish’a B’Av is aligned with the Sefirah of Gevurah (Divine Judgment)—a day of strictness and destruction. But Kabbalah teaches that within Gevurah lies the root of Chessed (Kindness), much like a seed must break open in darkness before it grows.

Zohar (Vol. 3, 255a):

“From the harsh judgment (din) emerges the sweetest mercy (rachamim). Mashiach’s soul draws from the depth of this hidden mercy.”

Chassidic Understanding:
The destruction of the Temple and the pain of exile are not random tragedies; they are the “birth pangs” (chevlei Mashiach) of redemption. Just as birth requires contractions and darkness, so too does the birth of the Messianic age.

3. The Soul of Mashiach: Concealed Light

The soul of Mashiach is described in the Zohar as a hidden primordial light (Or HaGanuz) that was created at the beginning of the world and concealed until the time of redemption.

Zohar (Bereishit 25b):

“The light that was hidden on the first day is destined for the righteous and for the King Mashiach.”

Baal Shem Tov:

“Tish’a B’Av is the concealment of this light. When we cry over the destruction, we touch the inner root of this hidden light, which will be revealed in its fullness through Mashiach.”

4. Mashiach ben David as a Descendant of Pain and Transformation

Historically, Mashiach ben David emerges from brokenness:

• Ruth the Moabite, a convert and widow, becomes the grandmother of King David.
• David himself was born under questionable circumstances and endured deep suffering.
• Mashiach, as the ultimate redeemer, is similarly born from exile and darkness.

Chassidic Teaching (Rabbi Tzadok HaKohen of Lublin):

“All great light is born from the place of its opposite. Mashiach comes from within the fallen worlds, to elevate them.”

5. The Cry of Tish’a B’Av – The Voice of the Shechinah

On Tish’a B’Av, we cry over the destruction of the Temple. The Shechinah (Divine Presence) weeps with us, but this weeping itself is a birthing cry.

Zohar (Eicha 88a):

“The Shechinah cries, but from her tears the light of redemption is born.”

Chassidic Analogy:
Tish’a B’Av is like a mother in labor. The destruction of the Temple is not the end but the painful contraction before the delivery of something greater—the Third Beit HaMikdash, which is said to be “built by fire” and eternal.

6. Kabbalistic Timing: The Ninth of Av and the Messianic Transformation

Arizal (Pri Etz Chaim, Sha’ar Chagim, Tish’a B’Av):
The fast day itself contains a spark of redemption. The afternoon of Tish’a B’Av (when the fire of the Temple’s destruction burned fiercest) is when Mashiach’s soul becomes spiritually “revealed.”

Why Afternoon?
Because after reaching the lowest point (complete descent into mourning), the potential for ascent begins to manifest. This is why Mincha on Tish’a B’Av includes prayers of comfort and redemption.

7. The Future Transformation – Tish’a B’Av into a Festival

Zechariah 8:19:

“The fast of the fourth, the fast of the fifth [Tish’a B’Av], the fast of the seventh, and the fast of the tenth shall become joy and gladness and cheerful feasts for the house of Judah.”

Chassidic Insight:
When Mashiach comes, the inner light of Tish’a B’Av will be revealed. We will see that the destruction was only the prelude to an eternal rebuilding, and Tish’a B’Av will be celebrated as the “birthday of redemption.”

8. Practical Application – Birthing the Mashiach Within

Chassidic writings often teach that “Mashiach” is also an inner state—the revelation of divine oneness within each soul.

Baal Shem Tov:

“Each Jew has a spark of Mashiach, which is revealed when we transform darkness into light, bitterness into sweetness.”

On Tish’a B’Av, the avodah (spiritual work) is to feel the pain of exile deeply, but also to plant seeds of redemption through Torah, ahavat chinam (love without condition), and teshuvah.

9. The Role of Mashiach ben Yosef and Mashiach ben David

The Vilna Gaon (Kol HaTor) teaches that:

• Mashiach ben Yosef is the hidden, suffering redeemer who begins the process of tikkun (repair), like the suffering of the Jewish people in exile.
• Mashiach ben David emerges from the ashes of this suffering, fully revealed as the eternal king.

Thus, Tish’a B’Av represents the transition from hidden redemption (ben Yosef) to revealed redemption (ben David).

Conclusion:

The teaching that Mashiach is born on Tish’a B’Av is a Kabbalistic revelation of hope:

• It tells us that no destruction is absolute.
• Every descent (yeridah) holds within it the seed of a greater ascent (aliyah).
• Tish’a B’Av is not just a day of mourning, but the cosmic labor room of the future redemption.

As the Sfat Emet writes:

“The deepest concealment is the place where the light of Mashiach is hidden, waiting to emerge.

Mashiach Is Born on Tish’a B’Av – A Deep Exploration in Chassidut and Kabbalah

The sages (Midrash Eichah Rabbah 1:51) make a striking statement:

“On the day the Temple was destroyed, Mashiach was born.”

This paradoxical teaching—that the greatest hope for redemption is born at the moment of deepest destruction—holds profound meaning in the mystical worlds of Kabbalah and Chassidut. It reveals that Tish’a B’Av is not just a day of mourning but also a seed of geulah (redemption) hidden within the ashes of churban (destruction).

1. The Paradox of Destruction and Birth

Midrash Eichah Rabbah (1:51):
The Midrash relates that on Tish’a B’Av, while the Temple burned, a Jewish farmer heard the cry of a newborn. A passing Arab told him:

“On this day your redeemer was born.”

Chassidic Insight:
This is not only a literal story but a spiritual principle:

• Every churban (destruction) is simultaneously the conception of renewal.
• The breaking of the vessels (shevirat hakeilim) in Kabbalah is what allows the higher lights to emerge.

2. Tish’a B’Av as the Root of Future Consolation

Zohar (Pinchas 246a):

“All light is born from darkness, and no true ascent is possible without a preceding descent.”

The Zohar teaches that Tish’a B’Av is a day of hidden Divine compassion. Though the Beit HaMikdash was destroyed, the Shechinah (Divine Presence) descended with Israel into exile. The birth of Mashiach on this day signals that redemption is woven into the exile itself.

Arizal (Sha’ar HaKavanot):
The destruction corresponds to a withdrawal of light (Tzimtzum), but within this contraction is concealed the seed of the ultimate light—the Or HaGanuz (Hidden Light of Creation) that Mashiach will reveal.

3. Mashiach as the “Child” Born from Pain

Chassidic Masters see Tish’a B’Av as spiritual birth pangs (chevlei Mashiach):

• The exile is a “womb,” and the collective suffering of Israel refines the sparks (nitzotzot) trapped in the klipot (husks).
• The cry of Tish’a B’Av is like a mother’s cry in labor, birthing the new consciousness that Mashiach represents.

Mei HaShiloach (Izhbitzer Rebbe):

“The soul of Mashiach is revealed from the very place of brokenness, for he comes to lift the fallen and turn mourning into joy.”

4. The Inner Work of Tish’a B’Av – Bitul and Hope

Baal Shem Tov:

“The lower something falls, the greater the divine light hidden within it. One must learn to extract sparks even from darkness.”

Tish’a B’Av is not simply a day of sorrow—it is a gateway to higher teshuvah. The destruction of the Temple reflects the destruction of ego and false attachments, making room for the higher Da’at Mashiach, the consciousness of divine oneness.

Sfat Emet (Va’etchanan, 5639):

“The birth of Mashiach on Tish’a B’Av means that within the concealment of exile lies the truest closeness to God, for in that concealment we cry out, and that cry itself creates redemption.”

5. Jerusalem’s Eternal Rebirth

Kabbalah teaches that the Beit HaMikdash was never completely destroyed. Its spiritual blueprint (tavnit) remains in the upper worlds. The descent on Tish’a B’Av is part of the process to rebuild the Third Temple, which will be eternal.

Zohar Chadash (Eicha 93b):

“The Temple was destroyed above and below only to be rebuilt with a light that will never be extinguished.”

Chassidic Insight:
The Third Beit HaMikdash is connected to the soul of Mashiach. Its spiritual foundation was laid on Tish’a B’Av when the world was broken open to receive a higher form of divine revelation.

6. Mashiach as the “Comforter”

Eicha 1:16 says,

“Far from me is a comforter to revive my soul.”

The sages see this as an allusion to Mashiach, who is called Menachem (Comforter).

Likkutei Moharan I:217 (Rebbe Nachman of Breslov):

“From the greatest descent comes the greatest ascent, and the truest comfort comes from the very place of the wound.”

7. The Work of Our Generation

The Lubavitcher Rebbe emphasized that we live in the generation tasked with turning Tish’a B’Av into a festival, as prophesied by Zechariah (8:19):

“The fast of the fifth month (Tish’a B’Av) shall become joy and gladness.”

• Ahavat Chinam (unconditional love) to repair the sin of baseless hatred.
• Yearning for the Beit HaMikdash and Mashiach with true longing.

8. The Deep Secret – Mashiach Consciousness

Kabbalah reveals that Mashiach is not only a future person but a state of divine awareness:

• Mashiach is the revelation of Yichuda Ila’ah (the higher unity of God).
• The soul of Mashiach, called Yeḥidah (oneness), is awakened in the heart of every Israel on Tish’a B’Av when we mourn the destruction and yearn for redemption.

Arizal (Sha’ar HaPesukim, Eicha):

“When the Temple was destroyed, the Shechinah entered a hidden chamber within the hearts of Israel, waiting to burst forth as Mashiach consciousness.”

Summary of Key Insights

• Tish’a B’Av = Concealed Birth – Within the greatest darkness lies the seed of redemption.
• Mashiach Emerges from Exile – His light is hidden in the brokenness of the world, waiting to be revealed.
• The Shechinah Cries with Us – Exile is the womb of divine compassion.
• Our Work – To transform mourning into joy by awakening love, unity, and longing for the Divine.
• Final Redemption – The Third Temple and the era of Mashiach will be built on the spiritual foundations laid on Tish’a B’Av.

We are anticipating the Coming of the Mashiach and praying for our redemption from exile in our time.

The Temple will be rebuilt, and Mashiach will return to be with us for eternity.

Shalom, Beit Yisrael International.

Gaddi- A Servant of the Most Ancient Holy One of Yisrael. Be Blessed.