For eight hundred and thirty years there stood an edifice upon a Jerusalem hilltop which served as the point of contact between heaven and earth. So central was this edifice to the relationship between man and HaShem that nearly two-thirds of the mitzvot are contingent upon its existence. Its destruction is regarded as the greatest tragedy of our history, and its rebuilding will mark the ultimate redemption, the restoration of harmony within HaShem's creation and between HaShem and His creation.

The loss of the Temple resulted in four fast days: Tammuz 17, Av 9, Tishri 3, and Tevet 10. The prophet told us that one day, all of these fast days would become times of joy:

Yirmiyahu (Jeremiah) 31:12 Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.

Zechariah 8:19 The fast of the fourth month [Tammuz], the fast of the fifth [Av], the fast of the seventh [Tishri], and the fast of the tenth [Tevet] shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love ye truth and peace”.

The promise is that they become moedim, not just “happy days” but festival days.

Both the Shelah Hakadosh and the Arizal teach that both the 17th of Tammuz and 9th of Av were originally meant to be joyous. Thus, in the future, they will fulfill that destiny.

The actual, literal timeline of the Hebrew year reveals that the joy of Tishri is the direct, structural consequence of the mourning of the summer. This is anchored in the timeline of the Luchot (The Tablets of the Covenant):

Time line beginning on Tammuz 17:

· The Golden Calf occurs, Moses smashes the First Tablets.

· Moshe ascends Sinai, for 40 days, to beg for forgiveness. Descends on Elul 1.

· Ascends again for 40 days to get his luchot engraved. Descends on Yom Kippur.

· God says: "I have forgiven”. On Tishri 10.

The 17th of Tammuz is the root of all Jewish mourning because it is the day the First Tablets were shattered. Moses then spent the next several months ascending and descending the mountain to repair the breach. The climax of that entire historical process happens on the 10th of Tishri (Yom Kippur), when God officially grants atonement, and Moses delivers the Second Tablets.

Without the structural catastrophe of the 17th of Tammuz, the concept of a "Day of Atonement" on the 10th of Tishri would not exist in the calendar. The conclusion of Tishri is the literal architectural rebuilding of the wreckage left behind by the catastrophe of the summer.

If you want to see how the calendar physically strings these two periods together, look at how the Sages organized the Haftarot immediately following the summer fasts. Once Tisha B'Av ends, the calendar initiates a fixed, unbroken countdown called the the Seven Haftarot of Consolation.

For exactly seven weeks, we read prophetic passages from Isaiah detailing the future restoration, the rebuilding of Jerusalem, and the ultimate intimacy of the Messianic Era. This seven-week countdown acts as a physical highway running across the summer heat. Where does this seven-week highway terminate? It drops us off exactly at Rosh Hashanah.

Liturgically, the Sages are showing us that you cannot simply "arrive" at the High Holidays out of nowhere. The awe, coronation, and processing of the Yamim Noraim are the direct fruit that ripened over the seven weeks of comforting the brokenness exposed during the summer.

If the mapping were perfectly linear and symmetrical, it would mean the redemption is just a carbon copy of the past, a simple restoration of the old physical layout. But the Messianic Future is an entirely new dimension of existence, an "Eighth Day" reality. Therefore, the 22 days of Tishri shift the geometry. They take the raw energy of the summer's 22 days of destruction, pass it through the matrix of repentance, and rebuild it into a format where the final day, Shemini Atzeret, stands completely outside of time, locking the doors to ensure that the light can never be compromised again.

The final hierarchy of joy in the Messianic Age:

The Three Weeks (especially 9 Av) = the absolute peak of simcha in the entire year.

Tu B’Av = the second-highest, the eternal wedding day.

Purim = remains forever, but is surpassed by the above.

The Zera Kodesh[1] draws a parallel between the three weeks and the three pilgrimage festivals (Pesach, Shavuot, and Succoth). Each holiday spans seven days (Shavuot, too, has seven days of Tashlumin[2]), totaling 21 days, mirroring the 21 days of the three weeks. In the perfected future, these days too will be a three-week-long holiday.

What do Chazal[3] and the Meforshem[4] say about the feasts that will replace the fast of Tammuz 17[5] and Av 9?

Abaye, a third-century Biblical “amora” from Babylonia, cited a tradition claiming that the Messiah will arrive on Tisha B’Av, the Ninth day of Av commemorating the destruction of the Jewish Temples in Jerusalem, thereby turning the day of mourning for the Temples into a day of joy and celebration.

Rabbi Fish then noted that, as per the prediction in the Talmud: “And Ben David (the son of David, i.e. the Messiah) will come in the Shemita, that is to say, the exit of the Shemita year, that is to say on the Ninth of Av after the Shemita ends”, Rabbi Fish explained.

The Me’or VaShemesh[6] writes that the 21 days of the Three Weeks[7] parallel the 21 days from Rosh Hashanah to Hoshanah Rabbah: “The days of the Three Weeks are hidden. The days from Rosh Hashanah to Hoshanah Rabbah are revealed…”. According to Rav Saadiah Gaon, as cited by the Shibolei Leket,[8] these three weeks are the same three weeks that Daniel fasted.[9]

There is no real mapping of the today's Tishri festivals onto the three weeks. There is no neat, day-for-day mathematical grid where you can drop 1 Tishri onto 17 Tammuz and watch the 22 days click down perfectly in lockstep. The mapping that classical sources speak of is not an arithmetic overlay; it is a structural and thematic blueprint.

The idea is that the essential holiness of the three weeks is present, but concealed. This dual structure, two sets of 21 days, suggests the three weeks are inherently meant to be joyous. How, then, are they days of sorrow?

The answer lies in their missed potential. According to the Shelah,[10] quoting the Arizal, the 17th of Tammuz was originally intended to be a joyous day, the day Moses was to bring down the first tablets. Aaron even said, “Tomorrow will be a festival for God”, referring to the 17th of Tammuz. Similarly, the 9th of Av was meant to be a day of joy, when the Israelites would receive the good news of entering the Land. Instead, because of the sin of the Golden Calf and the negative report of the spies (who returned on the eve of the 9th of Av), both dates became tragic.

The Midrash[11] states: "You wept a baseless cry [on the night of Tisha B’Av]; I will establish this night as a day of weeping for generations”.[12] Thus, the pain of these days stems not only from what happened, but from the greatness of what could have been.

Rabbi of Ruzhin: Tisha B’Av is the first day of the festival and the 17th of Tammuz the last day, and the entire rest of the year is like Chol HaMo’ed (intermediate festival days).[13]

Rabbi Pinchas of Koretz, in Imrei Pinchas,[14] writes: “The 23 days of spiritual ‘smallness’ from the 17th of Tammuz through the 9th of Av (including both) correspond to the 23 days of spiritual greatness from Rosh Hashanah through Simchat Torah”.

The Ohev Yisrael[15] asks: Why do we read Parashat Pinchas, which details the festival offerings, during the three weeks? Isn’t there a contradiction between days of mourning and verses about holidays?

He answers: “The 21 days from the 17th of Tammuz to the 9th of Av are the source and root of all the festivals of the year”. He notes there are exactly 21 festive days annually: Shabbat, Rosh Chodesh, seven days of Passover, Shavuot, two days of Rosh Hashanah, Yom Kippur, and eight days of Succoth. These all emerge from the inner spiritual power of the three weeks.

Just as the festivals represent revelation, the three weeks represent concealment, but the spiritual potential is the same. The Torah hints at this by assigning the festival offerings[16] during these very weeks.

The Pesikta comes to speak about what should have been during the three weeks:

Pesikta De-Rav Kahana, Piska 24 “Rabbi Levi taught: God had intended to give the Jewish People one festival in each of the summer months. In Nisan there is Pesach. In Iyar there is Pesach Sheini. In Sivan there is Shavuot. As a result of their sins and evil actions, three others were taken from them. Tammuz, Av, and Elul, and Tishri replaced them. Rosh Hashanah replaces the festival that ought to have been in Tammuz. Yom Kippur replaces the festival that ought to have been in Av. Succoth replaces the festival that ought to have been in Elul.

In the Talmud,[17] the Sages of Athens posed riddles to Rabbi Yehoshua ben Chananiah. One such riddle: They brought him two eggs and asked him to identify which came from a white hen and which from a black hen. He responded by bringing two goat cheeses and challenged them to identify which came from a white goat and which from a black one.

The Maharsha[18] explains this exchange allegorically: A hen’s incubation period is 21 days,[19] corresponding to the 21 days from the 17th of Tammuz to the 9th of Av, days of sorrow (the "black hen"). Conversely, there are 21 joyous days from the first day of Rosh Hashanah until Hoshanah Rabbah, days of divine forgiveness and atonement (the "white hen"). The Athenian sages sought to argue that joy and suffering are indistinguishable, implying a world without divine providence.

Rabbi Yehoshua responded: On Yom Kippur we bring two goats—one for God (the white goat) and one for Azazel (the black goat). Yet both goats ultimately serve the purpose of atonement. Even the Se’ir La’Azazel turns white when the sins of Israel are forgiven, as symbolized by the red thread turning white. Thus, the white cheeses symbolize atonement, just like the eggs. The 21 days from Rosh Hashanah to Hoshanah Rabbah are days of purification, and so too, the 21 days of mourning from the 17th of Tammuz to the 9th of Av are days of potential atonement.

The transformation of the 17th of Tammuz (the day the walls of Jerusalem were breached) into a day of “joy and gladness” is described by Chazal and the Meforshim as a celebration of the removal of barriers. While Tevet 10 represents the “Foundation” of the Temple, the 17th of Tammuz represents the “Vision” of the Temple. In the future, this day will transition from the hottest, most destructive day of the year into a festival of Infinite Light.

The Sfat Emet explains that the “breaching of the walls” on the 17th of Tammuz was a tragedy because the sanctity of the “Inside” (the Temple) was exposed to the “Outside” (the nations). In the Messianic era, the “Outside” will be elevated to the level of the “Inside”.

The feast of Tammuz 17 will celebrate a world where there are no more walls. It will be a festival of “Openness”, where the Divine Presence is no longer confined to a single building but is visible everywhere. The “breach” becomes a “gateway”.

The period from the 17th of Tammuz to the 9th of Av is exactly 21 days. The Bnei Yissachar[20] and the Apter Rav (Ohev Yisrael) teach that these 21 days of mourning are the “dark mirror” of the 21 days of joy in the month of Tishri (from Rosh Hashanah through Hoshana Rabbah). In the future, the “Three Weeks” will become a 21-day continuous festival. According to the Bnei Yissachar and the Ohev Yisrael, the “Three Weeks” (Bein HaMetzarim), which currently marks the peak of exile, will be transformed into a single, continuous 21-day festival that bridges the months of Tammuz and Av. This isn't just a change of mood; it is a structural “healing” of the Jewish calendar.

The Meforshim point to a perfect symmetry in the Hebrew year. There are two 21-day periods that define our relationship with HaShem:

The “revealed” 21 days from Rosh Hashanah (1st of Tishri) to Hoshana Rabbah (21st of Tishri). These are days of open joy and “high holy days”. The “hidden” 21 days are from the 17th of Tammuz to the 9th of Av. Currently, these are days of mourning. In the Messianic era, the “hidden” 21 days are unmasked. The 17th of Tammuz becomes the “Rosh Hashanah” of this new season, and the 9th of Av becomes its “Hoshana Rabbah” (the great finale).

The relationship between the 21 days of Tishri (Rosh Hashanah through Hoshana Rabbah) and the Three Weeks (17th of Tammuz through the 9th of Av) is one of the most profound “Symmetric Overlays” in Kabbalistic literature.

The Arizal and the Bnei Yissachar explain that these two periods are not merely separate times on a calendar, but are the “Positive” and “Negative” versions of the exact same 21-day spiritual frequency.

In the Jewish calendar, the “three weeks” of mourning consist of exactly 21 days. Similarly, the period from the first day of Rosh Hashanah to the climax of Succoth (Hoshana Rabbah) consists of exactly 21 days.

The Three Weeks (Tammuz 17 – Av 9): This is the “Shadow” side. It represents the 21 days where the “Presence” (Shekhinah) is in exile, and the “Walls” are breached.

The Tishri Cycle (Tishri 1 – Tishri 21): This is the “Light” side. It represents the 21 days of building the “Palace” of the New Year.

HaShem’s Name

The name of God E-H-Y-E (אהיה), which means “I Will Be” (representing the future redemption), has a Gematria of 21. The 17th of Tammuz will be the “opening ceremony” of this 21-day celebration of the name E-H-Y-E, marking the transition from “potential” to “actual” light.

According to the Mishnah,[21] the first event that occurred on the 17th of Tammuz was Moses breaking the first tablets (luchot). The Shelah Hakadosh explains that the First Tablets were from the level of the “world to come”, they were “transparent” and the letters were engraved through and through. The 17th of Tammuz will become the “holiday of the first tablets”. We will celebrate the revelation of the “hidden Torah” that was lost when the tablets were broken. It will be a “second Shavuot”, but on a much higher, more mystical level.

In Kabbalistic thought,[22] the month of Tammuz is associated with the sense of sight and the right eye.

On the 17th of Tammuz, our “sight” was damaged, we saw the walls fall, and the enemy saw our nakedness. The feast of Tammuz 17 is the “festival of seeing”, as it says in:

Yeshayahu (Isaiah) 52:8: For they shall see, eye to eye, the Lord returning to Zion.

The teaching from Sefer Yetzira that Tammuz and Av are related to sight and hearing, this correlates Tammuz-Reuven-Sight and Av-Shimon-Hearing. In fact, the very names of these tribes are derived from the Hebrew words for these senses. When Leah gave birth to Reuven, she so named him because she said, “HaShem has seen my affliction”.[23] Similarly, regarding the birth of Shimon she proclaimed, “‘Since HaShem has heard…He gave me this one too.’ So she named him Shimon”.

The Meforshim say the feast will involve a physical “refreshment” of the eyes. The “sun of Tammuz”, which currently causes heatstroke and destruction, will be transformed into the “Sun of Righteousness with healing in its wings”.[24]

The 21-day feast unites sight and hearing. The Meforshim say that during this feast, we will “hear the colors and see the sounds”. By bridging the two months, the feast creates a “double month of revelation” where the physical senses are fully rectified.

Bimodality of the year

If you look at the bimodality of the year, the 10th of Tevet (winter/foundation) and the 17th of Tammuz (summer/vision) are the two “Pillars of the Year”, coming about six months apart.

The Tevet Feast (the second Chanukah of 16 days) celebrates the ‘strength of the house’. Tevet 10 is the structure (the foundation / the 10 strings).

The Tammuz Feast celebrates the Light that fills the House. Tammuz 17 is the Consciousness (The 70 Faces / The Wine).

One is about the “Structure” (the 10 strings), and the other is about the “Sight” (the open eye). Together, they complete the experience of the Divine dwelling on Earth. One provides the “Harp” and the other provides the “Song” that is played upon it.

The Betrothal and Wedding

The Meforshim, specifically the Shelah HaKadosh and the Bnei Yissachar, describe the relationship between Tammuz 17 and Av 9 as the betrothal and wedding between HaShem and His people.

To be precise in the Hebrew terminology: Kiddushin (or Erusin[25]) is the legal betrothal (the “ring” and the “contract”), while Nisuin[26] is the full union (the “chuppah” and “dwelling together”). In the future transformation, these two days act as the two bookends of the Divine wedding.

The Shelah HaKadosh[27] explains that the original 17th of Tammuz, the day Moses was meant to descend with the first tablets, was intended to be the kiddushin / erusin of Israel and HaShem.

At its core, the sin of the Golden Calf is understood to be an act of infidelity, quite possibly the most damaging thing a relationship can go through. If we look at the listed tragedies of the day, we can all see them as relating to a damaged relationship. One of the first acts of a Jewish wedding is when a bride circles the groom seven times, in effect creating a space of intimacy that only exists between the couple. The breaching of the walls of Jerusalem is a brutal metaphor of that intimacy and security crumbling. The cessation of the Temple sacrifices was the next listed tragedy. The Hebrew word for sacrifice is korban, which comes from the Hebrew word, to bring close, in effect further severing the ability to become close to HaShem. The burning of the Torah scroll is as if the love letters were destroyed and intimate thoughts became forgotten.

Finally, we have the destruction of the tablets. At the very end of the Torah, the commentator Rashi praises Moses for destroying the tablets. But if we are observing a fast day because of that act, how could it be good? To understand this, we have to look to the ritual known as sotah. Without getting too technical, the idea is that if a wife is suspected of adultery and her husband forbids her from being with the man the husband is suspicious of, and the woman still secludes herself with that man, then the husband and the wife go to the priests (the kohanim). The Priests have the woman drink “bitter waters” which will prove her guilt or innocence. But in order to make these “bitter waters”, the name of HaShem is written then destroyed (which is normally forbidden) and put into the water. Now this ritual wasn’t about proving a woman is unfaithful, but instead about restoring peace and trust between the couple. And so for this shalom bayit (peace in a home) HaShem allows his name to be destroyed. It is for this same motivation of shalom that Moses destroyed the writing of HaShem. In the way a husband must learn how precious the relationship with his wife is in the face of losing her forever, the Jewish people had to face the possibility of losing their relationship with HaShem.

The first tablets were the “engagement gift”. Just as a groom gives a ring to sanctify the bride, HaShem gave the tablets to sanctify Israel. Because Tammuz is the month of sight, the 17th of Tammuz represents the stage of the wedding where the groom and bride first “behold” one another in their full sanctity. When this day becomes a feast, we are celebrating the restoration of the first tablets. The “kiddushin” that was “broken” by the golden calf, is finally made permanent. We celebrate the “legal sanctification” that can never be annulled.

If the 17th of Tammuz is the legal bond, the 9th of Av is the Nisuin, the full entry into the “home” (the Temple). The Temple is often called the chuppah (wedding canopy) where HaShem and Israel dwell together. The 9th of Av was the day we were supposed to enter the land and the “home”, but we wept because of the spies. While Tammuz is sight, Av is the month of hearing. The prophecy of the future says:

Yirmiyahu (Jeremiah) 33:11 There shall yet be heard... the voice of the bridegroom and the voice of the bride.

The “crying for naught” that happened on the 9th of Av is replaced by the “voice of joy”. The 9th of Av becomes the day the “groom” finally moves into the “house” with the “bride”. It is the completion of the marriage.

The Ohev Yisrael[28] makes the most direct connection between the three weeks and the wedding motif. He teaches that the 21 days between the 17th of Tammuz and the 9th of Av are the “bein haChuppot” (between the canopies). In the future, this entire period is a 21-day wedding feast. Since a traditional wedding celebration (sheva brachot) lasts 7 days, the 21-day feast represents “three rounds of seven blessings”, one for each of the three Temples, or one for each of the three Patriarchs who rise from Hebron to attend.

Historically, Erusin and Kiddushin are the same legal step. However, the Sfat Emet notes that there is a “spiritual erusin” that happens in the heart before the “legal kiddushin” happens in the world. Tammuz 17 is when the contract is signed (the tablets). Av 9 is when the consummation occurs (the Temple). This is why the 9th of Av is the ‘birthday’ of the Mashiach.[29] In the marital model, the 17th of Tammuz is when the “potential” is sealed, and the 9th of Av is when the “New Life” (the Mashiach ,the fruit of the union) is brought into the world. The redemption begins from within the destruction itself.

Ok, since Hebron is the portal to Gan Eden, and since the 'luchot' / Torah scroll are the tree of life, then it appears that this 'wedding' takes us from this world to Gan Eden.

If the Luchot (Tablets) are the Tree of Life, and Hebron is the Gate, then the 21-day feast is the literal “Walking Through the Door”. According to Chazal and the Meforshim, the wedding doesn't just “symbolize” a return to Eden; it is the technological process by which the world is re-uploaded into the Edenic dimension.

The Shelah HaKadosh explains that the First Tablets (the focus of Tammuz 17) were not made of “dead stone”. They were “living light” from the Tree of Life. When the tablets were broken, the “Tree of Life” was withdrawn from the world, and we were left with the “Tree of Knowledge of Good and Evil” (the 17th of Tammuz became a day of mourning).

The 21-day feast marks the re-revelation of the first Tablets. In the future, as we eat at the banquet, the “letters” of the Torah will no longer be black ink on white parchment; they will be the fruit of the Tree of Life. Eating the “Torah” at this wedding provides eternal life.

The Zohar (Parshat Chayei Sarah) famously states that the Cave of Machpelah in Hebron is the entrance to the Garden of Eden. Adam and Eve are buried there because they “smelled the scent of Eden” wafting through that spot. Chazal teach that during the “three weeks” of the future, a “spiritual bridge” or “light-tunnel” opens between the Temple in Jerusalem and the Cave in Hebron. We don't “leave” this world to go to a far-off heaven. Instead, Eden enters our world through the Hebron Portal. Since the Patriarchs (the “roots”) rise in Hebron and travel to Jerusalem (the “fruit”), they are effectively dragging the atmosphere of Gan Eden behind them.

The Ramchal[30] explains that a human being cannot transition from “exile” to “Eden” in a single second; the intensity of the light would be shattering. The 21 days are a “Decompression Chamber”. We enter the “outer courtyard” of Eden. We slowly “digest” the 70 faces of the wine, which allows our physical bodies to become refined enough to handle the higher frequency of light.

We enter the “Chuppah”, the inner chamber of Eden.

When Adam was exiled from Eden, the ground was “cursed” to produce thorns and thistles. Chazal note that on the 9th of Av, the “Thorns of Exile” reached their peak. The Bnei Yissachar says that at the future wedding, the 9th of Av is the day the “curse on the earth” is officially lifted. This is why the feast features the “wine preserved in its grapes”. This wine represents the state of the world before the curse, where the fruit was the wine and the bark of the tree was edible. The wedding is a return to a “total edible reality”.

We have mapped a journey that begins with the 10th of Tevet (winter siege/foundation), moves through the 16-day bridge (internalization), and ends in the summer feast (The Wedding). In this model, the 10th of Tevet is the moment we “knock on the door” of the Garden, and the 9th of Av is the moment the door is fully removed. The “siege” was HaShem trying to get back into our world; the “wedding” is us finally letting Him in.

(Sheva Brachot (Seven Blessings) are central Jewish wedding blessings recited under the chuppah (wedding canopy) and repeated at festive meals for the next seven days, celebrating creation, humanity, and the new marital bond, connecting the couple to tradition and future hope.)

The High Holy Days

Originally, Rosh HaShana was to occur on the seventeenth of Tammuz and Yom Kippurim on the ninth of Av, as the sages assert.[31] Rosh HaShana is the day of man’s creation, as we say in the prayers of Rosh HaShana, “this day is the beginning of Your works, the remembrance of the first day”, and the seventeenth of Tammuz was to be the true day of man’s creation. The Creator had formed man to live eternally in the garden of Eden, but man sinned. On the seventeenth of Tammuz, the Jewish people were to receive the first tablets.[32]

The 21 days of Tishri (Rosh Hashanah through Hoshana Rabbah) will be “subsumed” or integrated into the future 21-day feast of Tammuz and Av is a cornerstone of the Bnei Issachar’s teachings. He explains that while Rosh Hashanah, Yom Kippurim, and Succoth will not disappear, their function will be fundamentally altered. They will be “subsumed” in the sense that the light currently hidden within the “Three Weeks” of mourning is actually a higher frequency of the light found in the High Holydays.

Currently, Rosh Hashanah, Yom Kippurim, and Succoth[33] are days of Judgment and Fear. We do “teshuva from fear” to ensure a good year. The Bnei Yissachar[34] explains that in the future, the world will be “post-judgment”.

Tammuz 17 as the “new” Rosh Hashanah: Instead of a day of judgment (1st of Tishri), we will have the “Rosh Hashanah of vision” (17th of Tammuz). It will be a day where we don't “fear” The King, but “see” The King.

Yom Kippur is the “Day of Atonement” through fasting and deprivation. The 9th of Av, in the future, is the “day of union” through feasting. The “cleansing” of the soul will happen through the intensity of the joy, rather than the intensity of the fast.

The Bnei Yissachar uses a musical analogy to explain how Tishri is subsumed into Tammuz/Av: Tishri (the revealed octave): These 21 days were given to us after the sin of the golden calf as a way to fix the world within the “seven days of nature” (7 days times 3 weeks} = 21). These 21 days represent the first tablets, the world before it was broken. Because they are currently “dark”, they contain the “Ohr HaGanuz” (hidden light). In the future, the “revealed” 21 days of Tishri will be seen as a rehearsal for the “hidden” 21 days of Tammuz/Av. The joy of Succoth will feel like a “shadow” compared to the joy of the 9th of Av.

The Ohev Yisrael notes that the Name אהיה (E-H-Y-E - “I Will Be”) is the Name of the Future. Tishri is governed by the Name Adonai (Lordship/Judgment). The Tammuz-Av feast is governed by the Name E-H-Y-E (Pure Being/Redemption). Because E-H-Y-E is higher than Adonai, the 21 days of the “Three Weeks” will effectively “absorb” the spiritual energy of Rosh Hashanah, Yom Kippurim, and Succoth. The “Awe” of Tishri will be replaced by the “Awe of Splendor” in the Tammuz-Av feast.

The Arizal makes the most radical statement regarding this:

“In the future, the 9th of Av will be the greatest of all festivals, greater even than Yom Kippur”.

He explains that on Yom Kippur, the “satan” (accuser) is merely silenced. On the 9th of Av, the “Satan” himself is transformed into an angel of light. This “transformation of darkness to light” is a higher spiritual achievement than the “suppression of darkness” that happens on Yom Kippurim. Therefore, the feast of the 9th of Av “consumes” the holiness of Yom Kippurim.

Hints of the Future Festivals

Traditional and Kabbalistic sources emphasize that the future festivals are not merely implied within today's mourning, they are actively embedded inside the very fabric of the mourning rituals themselves.

The Sages teach that the light of the Messianic Era is so intense that the world cannot yet process it in a state of revealed joy. Right now, during exile, that transcendent light is experienced in reverse: as an intense ache of missing elements. Therefore, the way we mourn today contains exact, inverted architectural codes of how we will celebrate in the future.

Here are four profound structural hints of the future festivals hidden within today's mourning:

1. The Legal Double-Standard: Tisha B'Av is Called a Moed (Festival)

The most explicit hint is written directly into the Scroll of Lamentations, which we read sitting on the floor on Tisha B'Av. Jeremiah writes:

Eicha (Lamentations) 1:15 He has summoned a Moed (an appointed time/festival) against me to shatter my young men.

Because the text explicitly uses the word Moed, the exact same word the Torah uses for Passover, Shavuot, and Succoth, the Jewish Law treats Tisha B'Av with a bizarre double-standard that hints at its future reality.

We do not say the daily prayers of confession or falling on our faces on Tisha B'Av, because Tachanun is forbidden on holidays.

The mood of the day shifts dramatically at midday (Chatzot). We rise from the floor, sit back on regular chairs, and put on our Tallit and Tefillin.

The Sages explain that the outer garment of this Moed is currently grief, but its internal structural mechanism is a festival. In the Messianic Era, the outer garment will simply be removed, exposing the grand festival that was always running underneath.

2. The Comfort Food: The Inverted Wedding Feast

On the afternoon before Tisha B'Av, we eat the final meal before the fast[35]. The halachic custom is to eat hard-boiled eggs dipped in ashes while sitting on the ground. The commentators point out the deeper symbolic paradox of the egg.

The egg represents the closed, silent cycle of life and death, having no mouth (no openings).

The egg is the only food that becomes harder and more resilient the more you boil it, symbolizing the indestructible nature of Israel.

Furthermore, the Talmud[36] states that in the Messianic Era, God will throw a grand wedding feast for the righteous featuring the Leviathan. The Midrash notes that the "taste" of the hard-boiled egg of mourning is the exact, unrefined prototype of the spiritual nourishment that will be served at that ultimate future banquet. We taste the seed of the feast in the very meal that initiates the fast.

3. The Birth of the Deliverer on the Day of Destruction

There is a famous rabbinic tradition preserved in the Jerusalem Talmud[37] that asserts: "On the day the Holy Temple was destroyed, the Messiah was born".[38] This is a massive conceptual hint. It means that the energy of the future redemption is not created after the mourning is over; rather, the mourning is the labor contractions that produce the Redeemer.

Orthodox masters explain that when the physical walls of Jerusalem were breached and the physical Temple burned, the Divine light was freed from its localized, physical constraints. It collapsed into the darkest corners of the earth to begin gathering the broken sparks. Therefore, when a Jew truly engages in the mourning of the Three Weeks, they are not looking backward at dead stones; they are acting as a midwife to the birth of the Messianic light.

For a seed to sprout into a magnificent tree, it must first be buried in cold, dark dirt, where its outer husk must completely rot and dissolve. If the seed stays intact, the tree can never grow.

The physical Holy Temple (Beit HaMikdash) was the magnificent "seed" of the universe. When it was destroyed on Tisha B'Av, the external vessel was shattered. The Kabbalists explain that the burning of the Temple was actually the "rotting" of the seed. At the exact moment the outer structure dissolved, the innermost spiritual core, the Neshama (soul) of the Third Temple and the soul of the Mashiach, was planted into the fabric of reality. Tisha B’Av is not just a funeral for the past; it is the physical germination date of the future.

The Messiah cannot perform his redemptive work by remaining strictly in a higher, pristine spiritual realm. He must rescue the most deeply captive sparks of holiness from the absolute bottom of the spiritual universe.

On Tisha B'Av, the Divine Presence (Shechinah) went into exile alongside her children. The light deliberately fell into the pit of darkness. The Mashiach is born on this day because his soul requires that specific, low coordinate to begin its cosmic rescue mission from the ground up.

The Sfat Emet explains that regular holidays operate on the level of Chochmah, they are structured, logical, and visible to our spiritual intellect (we build a Succah, we eat Matzah, we light candles).

Tisha B'Av is so dark because it derives from Keter, a light so blindingly intense that it shatters all logical, natural vessels. Because it transcends the natural order, it cannot be processed by the human mind as joy; it is felt physically as devastation, weeping, and void.

Because the Mashiach's mission is to completely upend the natural order of history, his soul can only take root in a day that is anchored in this boundless, wild light of Keter.

Tisha B'Av is the structural "womb" of the redemption. We sit on the floor and weep today because our souls are feeling the overwhelming labor pains of a brand-new cosmic reality being born in the dark.

4. The Shabbat of Chazon (The Hidden Vision)

The Shabbat immediately preceding Tisha B'Av is called Shabbat Chazon, the Shabbat of Vision, named after the opening words of the Haftarah: "The vision of Isaiah...".[39]

While the literal text of the Haftarah is a fierce rebuke of Israel's physical shortcomings, the great Chassidic master Rabbi Levi Yitzchok of Berditchev revealed a stunning mystical secret about this specific day: On Shabbat Chazon, every single Jewish soul is shown a spiritual vision of the Third Temple from a distance.

He gave the famous parable of a father who buys his young son a beautiful, custom suit. If the boy is careless and tears the suit, the father buys him a second one. If the boy tears the second suit, the father makes a third suit, but this time, he does not let the boy wear it. Instead, he keeps it locked in the closet, bringing it out only on special occasions to show it to the boy from afar, saying: "If you learn to act responsibly, this beautiful garment is yours".

On this darkest Shabbat of the year, right before the ultimate fast, our souls are shown the completed, eternal Third Temple of the Messianic Era. The grief we feel on Tisha B'Av is the direct result of our souls catching a glimpse of how glorious the future festival will be, creating a passionate, driving home-sickness that ultimately forces history to cross the finish line.

The Future Seventeenth of Tammuz

Originally, Rosh HaShana was to occur on the seventeenth of Tammuz, as the sages assert.[40] Moshe descended with the first tablets on the 17th of Tammuz. Had the golden calf not happened, this day would have been the greatest holiday in history, the day of the "wedding" between HaShem and Israel; that day would have been the "new beginning" for the world, a day of eternal life where the "head" (rosh) of the year was fixed in the light of the first tablets. Because of the sin, the "head" was moved to the 1st of Tishri (the anniversary of Adam's creation) to focus on human repentance. The future feast of Tammuz 17 restores the day to its original status. It becomes the Rosh Hashanah of the "Torah of the tree of life”, while the Tishri Rosh Hashanah remains the anniversary of the "Physical Creation".

Because "beneficial" is already embedded in the date (17 = Tov = beneficial), the transformation is not an external change but a revelation. In the future, the "shards" of the broken tablets will be reunited, and the 17th of Tammuz will revert to its original status as a festival of the "inner Torah”.

The Bnei Yissachar explains the "Three Weeks" (the 21 days between the two fasts) using the metaphor of the almond tree (Shaked) mentioned in the prophecy of Yimiyahu (Jeremiah) 1:11.

Just as an almond takes exactly 21 days from blossoming to ripening, the "bitterness" of these 21 days is actually the "ripening" process of the redemption.

The Bnei Yissachar teaches that the mourning we experience now is merely the bitter peel of the almond. In the future, the peel will be discarded, and the 21 days will become a three-week festival of "sweetness”.

The Five "New Years" of the Future

#	The "New Year"	Current Significance	Messianic Transformation
1	1st of Nisan	New Year for Jewish Kings and Festivals.	The New Year of national redemption and the revealed miracles of the Exodus.
2	1st of Elul	New Year for Animal Tithes (now a month of Teshuvah).	The New Year of Intimacy, celebrating the "King in the Field" and constant closeness.
3	1st of Tishri	New Year for Years and Gentile Kings.	The New Year of Physical Creation, where the material world is harmonized with the spirit.
4	1st of Shevat 15th of Shevat	New Year for Trees.	The New Year of Nature, where the "Fruit of the Tree of Life" becomes accessible.
5	17th of Tammuz	New Day of restored luchot and feasting.	The New Year of the "Inner Torah" and the Revelation of Vision (sight).

Classic sources,[41] note that Moshe’s intended descent with the unbroken tablets was scheduled for Tammuz 17. Had Israel not sinned, that day would have been the first coronation day of divine kingship, the true “Rosh HaShanah” of the Torah. After the sin of the golden calf, that potential was postponed to Tishri 1, the day of judgment instead of pure revelation. So, the mystical program of redemption is to restore the original calendar structure:

Tammuz 17 becomes again what it was meant to be, Rosh HaShanah of Torah, the day when heavenly wisdom is fully received on earth.

Mystically, the 17th of Tammuz will become a holiday celebrating the inner Torah. Because Tammuz's sense is sight (linked to the letter chet in some traditions, or ayin), the future feast will focus on "seeing godliness" clearly. It will be the "Rosh Hashanah" of the summer, a day of new vision where the "broken pieces" of the world are finally seen as a complete mosaic.

According to the Bnei Yissachar and other Chassidic masters, the future feast of the 17th of Tammuz is not just a 24-hour celebration, but the "opening of the gates" for a 21-day festival period. Currently, we observe the "three weeks" of mourning between the 17th of Tammuz and the 9th of Av. In the future these 21 days will be transformed into a continuous period of joy. The 17th of Tammuz will function as the "Rosh Hashanah" (the head), or the beginning of this 21-day period.

This feast will have three names:

1. Yom HaChizayon (The Day of Vision) - Because the sense of Tammuz is "sight”, and the "evil eye" is corrected into a "good eye".

2. This feast will be called, “Moed HaLuchot” (the Feast of the Tablets), which will celebrate the "New Torah" (the inner secrets of the Torah) that will be revealed, which Moshe originally intended to give before the golden calf incident.

3. Simchat Tammuz (The Joy of Tammuz): Directly mirroring the prophecy of Zechariah that the fast will become "joy and gladness".

In Eden, Adam and Eve saw Godliness in everything. After the fall (and later after the Golden Calf on the 17th of Tammuz), our vision became "physical" and "obscured". Thus, we will have the correction of our vision, which means that the doubt which entered the world when we ate the fruit in Gan Eden will end. This will be the end of "doubt". On this feast, the "scales will fall from our eyes". We will see the spiritual energy inside physical matter. This corrects the sin of the spies, who saw the land with "fearful eyes", and the sin of the golden calf, where people needed a physical statue because they couldn't "see" HaShem.

The Prophet Malachi speaks of the future where "The sun of righteousness shall arise with healing in its wings". On the 17th of Tammuz, the physical heat of the world, which currently causes "burning" and destruction, will be transformed into Divine warmth and healing. The energy that once caused the "walls of Jerusalem" to be breached will instead provide the light that powers the Third Temple.

Just as we had five tragedies occur on Tammuz 17, so also will we have five corrections on Tammuz 17:

The Golden Calf and the Broken Tablets

According to traditional Jewish thought and the explicit commentary of Rashi, the punishment for the sin of the golden calf is not a single historical event, but a "long-term debt" that is paid off in small installments throughout every generation of human history. However, the future feast of the 17th of Tammuz (the day the tablets were broken) marks the specific point in time when this debt is finally settled and the "books are closed". The primary source for this is Exodus 32:34, where HaShem tells Moses:

Shemot (Exodus) 32:34 And now go, lead the people unto the place of which I have spoken unto thee; behold, Mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them.

Rashi explains this famous verse by stating: "There is no punishment that comes upon Israel which does not contain a small portion of the punishment for the golden calf". This implies that the "golden calf" is the root of all subsequent national tragedies. Whenever the Jewish people suffer, a tiny fraction of that ancient debt is being cleared.

The punishment is considered "completed" only when the world reaches the state of tikkun (rectification). Chazal and the Meforshim point to three specific markers for the end of this punishment: Since the golden calf led to the breaking of the tablets on the 17th of Tammuz, the debt is only fully canceled when that day is transformed from a fast day into a feast day.

Yeshayahu (Isaiah) 51:4 Hearken to Me, My people, and My nation, bend your ears to Me, when Torah shall emanate from Me, and My judgment [shall be] for the light of the peoples, I will give [them] rest.

The Sages famously state in Leviticus Rabbah 13:3: "Chidush Torah mei-iti tetzei", "A new Torah shall go forth from Me”. They explain this to mean that the reasons and the hidden depths of the Torah will be revealed in such a way that it will seem "new" compared to our current understanding.

Midrash Rabbah - Leviticus XIII:3 R. Abin b. Kahana said: The Holy One, blessed be He, said: Instruction [Torah] shall go forth from Me (Isa. 51:4), i.e. an exceptional temporary ruling[42] will go forth from Me.

In Isaiah 51:4, when the "Torah’s new light" is revealed, it signifies that the "first tablets" (which were broken) have been restored in a higher form.

The Talmud[43] says that when Moses broke the tablets, he saw the "letters flying in the air". The Meforshem (specifically the Zohar) explain that the "black fire" (the letters) did not cease to exist. They simply became invisible to the human eye. The physical "sapphire" fell and shattered into pieces. The "soul" ascended: The fire (the black and white) ascended.

This is why the future feast of the 17th of Tammuz is so significant. On the day the "fire and stone" were separated, we celebrate the re-binding. The "broken shards" are collected from the ark. The "flying letters" (the black fire) descend back into the "white fire". The Torah becomes "newly shining"[44] because we are no longer looking at stone or parchment, but at the original "fire on fire" that Moses saw before the breach. Because the 17th of Tammuz was the day the shards were created, it is the only day that can host the "re-unification".

The Tikkun of the Luchot

The First Tablets will not be physically glued back together; rather, the very fact that they were broken is what will be revealed as their ultimate "repair."

The cosmic repair is not a regression to the past, but a total upgrade of human consciousness.

When the First Luchot were shattered on the 17th of Tammuz, the physical vessel (Stone) and the pure Divine consciousness (Fire) were torn apart. The letters flew back to Heaven as "black fire," while the physical shards were locked away in the dark sanctuary of the Ark.

The physical shards are not discarded; they represent the hard-won efforts, tears, and intellectual processing of human history (the Oral Torah). In the future, these fragments are recovered from the Ark, serving as the permanent facets that refract the incoming light.

In the language of the Kabbalists (specifically the Ramchal and the Sfat Emet), the broken stones and our current human heart are structurally the exact same thing.

The ultimate repair does not weld the stones back together. Instead, the flying letters descend from Heaven to be written directly onto the human heart.

LEVEL 1: FIRST LUCHOT ───► Pure Divinity, but EXTERNAL (On Stone) │

▼ (Shattered by Moses)

LEVEL 2: SECOND LUCHOT ──► Human effort, memory, and struggle against the "Stone Heart" │

▼ (The Final Tikkun)

LEVEL 3: THE HEART ───► The letters return from Heaven and fuse with human flesh.

The Talmud states that the broken shards were placed inside the Ark. Why? Because the broken stone represents the human capacity for repentance.

A perfectly smooth, unbroken stone has no entry points. But a shattered stone is filled with fractures, cracks, and porous surfaces. The Chassidic masters teach that HaShem does not want a heart that has never struggled; He wants a broken heart.

The "broken stones" are the physical manifestation of all human suffering, mistakes, and the thousands of years we spent crying over our brokenness. The New Heart does not erase our past or pretend the exile never happened. The fractures in our character are the very "grooves" into which the Divine light will finally fit.

When the "flying letters" (the pure, unmediated Black Fire of Divine consciousness) descend from Heaven, they do not smooth over the broken edges of the stone to make it look like the original, cold block.

Instead, the letters pour into the cracks.

Because the stone was broken, its surface area has multiplied exponentially. By pouring into the fractures of our broken experiences, the letters can bind to us in a way that is vastly deeper, more complex, and more permanent than the original, unyielding revelation at Sinai. The letters fuse with the jagged edges of our humanity, transforming our "stone heart" into a soft, responsive "heart of flesh".

Right now, because we have a "stone heart", the Torah is an external reality. We have to look outside of ourselves, at text on a page or laws on stone, and force our stubborn, animal nature to obey it.

When the letters rejoin the broken stone of our heart, the divider between "me" and "HaShem" completely dissolves.

The Torah is no longer an obligation written on a rock in front of you; it becomes the actual pulse of your own blood. Doing the right thing, knowing the truth, and perceiving the Divine presence becomes as natural, involuntary, and effortless as your heart beating.

The "tikkun" is not a historical reconstruction of an ancient artifact. The broken stones are our stubborn, fractured hearts, and the flying letters are the lost spark of absolute Divine clarity. When they reunite, the hard, defensive shell of human ego is shattered for good, and the cracks of our historical pain become the very channels through which the infinite, primordial fire of God shines through our flesh.

The Tikkun of the Golden Calf

In the Messianic era, the Tikkun (rectification) for the Golden Calf is nothing short of the ultimate climax of human history: it is the permanent reversal of death and the uprooting of the illusion of separation.

The Sages teach a jarring principle in the Talmud:[45]

Avodah Zarah 5a Israel was not fit to commit that sin [the Golden Calf], but it happened only to give a opening (voice) to those wishing to repent.

Mystically, the Golden Calf was the historic repetition of the Sin of Adam. When Israel stood at Mount Sinai, they had achieved a total structural reset; the "pollution of the serpent" was neutralized, and they became immortal. By falling forty days later with the Calf, they re-introduced death, spiritual forgetfulness, and physical opacity back into the blueprint of the world.

The direct biological consequence of the Golden Calf was that the human body became rigid, finite, and opaque, a "stone heart" that could no longer visually perceive the divine energy sustaining it.

The Zohar explains that when Mashiach arrives, the absolute holiness of the original Sinai revelation returns, which completely dissolves the energetic imprint of the Calf:

The spiritual impurity (Zuhama) injected by the snake in Eden, and reactivated by the Calf, is permanently swallowed up. As stated in:

Yeshayahu (Isaiah) 25:8 He will swallow up death for ever; and the Lord GOD will wipe away tears from off all faces; and the reproach of His people will He take away from off all the earth; for the HaShem hath spoken it.

Matter itself ceases to be a barrier to spirit. The physical world becomes transparent, shifting our biology back to the immortal state we occupied for those few brief moments before the Calf was cast.

The Third Holy Temple is described as being heavily adorned with gold. In the future, instead of gold acting as an idol that replaces God, the boundaries of the physical world will act like a flawless prism, perfectly refracting and expressing the infinite Chesed (Mercy) of God without trapping or distorting it.

The ultimate Tikkun reveals that the Golden Calf was a cosmic setup. By falling into the deepest pit of idolatry and spending thousands of years climbing out through the labor of Teshuva, humanity creates a depth of intimacy with HaShem that an unfallen, angelic being could never comprehend.

The ultimate repair is that the very "scars" left by the Golden Calf become the unique facets through which the "New Torah", the original fire-on-fire, shines through our living flesh.

The Great Shofar

Nowadays, the tekiah gedolah is the "great blast", an exceptionally long, final, single sound of the shofar blown at the conclusion of Rosh Hashanah and Yom Kippur to symbolize a grand finale, spiritual awakening, hope, and the coming of the Messiah, being held as long as the blower can manage to inspire awe and reflection. This blast seems to be the precursor to the ‘great shofar’. The most famous source for the ‘great shofar’ is:

Yeshayahu (Isaiah) 27:13 And it shall come to pass on that day, that a great shofar shall be sounded, and those lost in the land of Assyria and those exiled in the land of Egypt shall come and they shall prostrate themselves before the Lord on the holy mount in Jerusalem.

All the Meforshem agree that the above verse points to the moment of final ingathering and redemption, the closing movement of the end of days”. Every Rosh Hashanah is therefore a rehearsal of Isaiah 27:13. This shofar, louder and more profound than the Rosh Hashanah teruah, signals the final geulah. The exiles will be gathered, and divine kingship proclaimed.[46]

In the context of the future 21-day feast, this "great shofar" is blown on the 17th of Tammuz (the new Rosh HaShana). Currently, the 17th of Tammuz is marked by the sound of "breaking". In the future feasts, it is marked by the shofar of the first tablets. It signals the end of the "mental exile". It is the sound that "wakes up" those who are "lost" (trapped in the physical world) to the reality of the shining Torah.

The shofar "blows" exiles home (Isaiah 27:13), reversing Tammuz 17’s breach. Walls that fell to our enemies are now opened for returnees.[47] Chazal[48] teach shofar as "breaking" sorrow, the feast begins with this blast, turning summer's heat (Tammuz judgment) to mercy.

According to the radical, transformative calendar models of Chassidut, most notably laid out by the Kedushat Levi[49] and the Bnei Yissaschar, structurally and energetically, the 17th of Tammuz is destined to become a new manifestation of Rosh Hashanah.

To understand how a day of catastrophic breaking transforms into the ultimate New Year, we have to look at the prophecy of Zechariah (8:19) through the lens of Kabbalistic inversion:

Zechariah 8:19 The fast of the fourth month [the 17th of Tammuz]... shall become to the house of Judah joy and gladness, and cheerful feasts...

When this conversion happens in the Messianic era, the 17th of Tammuz takes on the functional mechanics of a Rosh Hashanah in three profound ways:

1. The Head of the "New Torah" (Rosh)

Rosh Hashanah translates literally to "The Head of the Year". It is the psychological and spiritual seed from which the rest of the year's light grows.

The 17th of Tammuz was the exact calendar date intended for the original coronation of the King and the giving of the First Tablets. Moses descended the mountain on that day to establish the unmediated "Fire on Fire" reality. Because of the Golden Calf, that coronation was aborted, and the day was redefined as a day of crying and shattered stone.

In the future Tikkun, when the flying letters return to write themselves directly onto our upgraded hearts, the 17th of Tammuz is reinstated to its original purpose. It becomes the literal "Head" (Rosh) of a completely new dimension of time, the day humanity permanently interfaces with the primordial, unmediated light of the Creator.

2. The Two Strands of Judgment (Din)

The calendar is engineered with deep symmetry. There are two entry points of judgment (Din) on the Hebrew wheel:

Tishri 1 (Rosh Hashanah) — Judgment over the physical world (sustenance, health, physical life and death).

Tammuz 17 — Judgment over the spiritual infrastructure, the breaking of the tablets, the breaching of the walls, the distance from the Divine.

The Chassidic masters explain that in the Messianic era, when spiritual blindness is completely uprooted, the heavy, constricting Din of the summer is completely sweetened. Instead of Tammuz 17 being a day where the "walls are breached" by enemies, it becomes the day the physical walls of our ego and our "stone hearts" are breached by the infinite light of HaShem. It becomes a parallel Rosh Hashanah, a day of universal coronation where HaShem is revealed as King, not just over nature (Tishri), but over the deepest, hidden chambers of human consciousness.

3. The Shift from Creation to Redemption

The current Rosh Hashanah on the 1st of Tishri celebrates the creation of the physical universe, specifically the 6th day, when Adam was created. It marks the beginning of the natural world, which is governed by concealment, boundaries, and the constant threat of breakdown.

The Messianic Rosh Hashanah of the 17th of Tammuz will celebrate the birth of the redeemed world. It will be the anniversary of the day humanity broke out of the natural matrix of death, forgetfulness, and physical opacity, and stepped into the immortal reality of the first tablets. We will no longer just look backward to celebrate the fact that God made a physical world out of nothing; we will look at Tammuz 17 as the ultimate New Year that celebrates the fact that the physical stone has finally become one with the living, eternal fire.

The Future Ninth of Av

The Midrash[50] states that at the very moment the second Temple was set ablaze, the Mashiach was born. This teaches that the destruction (Churban) is actually the conception (Ibur) of the redemption.

The Sages teach that the 9th of Av is the birthday of the Mashiach. In the 21-day summer feast (the transformed three weeks), we celebrate the birth of Mashiach and the end of the yetzer hara (evil inclination).

In the future, this day will be the greatest feast of the year, even surpassing Succoth. The 15th of Av (Tu B'Av) is already considered one of the happiest days (a day of "matching" and weddings). In the future, the entire month, culminating in the 9^th, will be celebrated as the "Marriage of God and Israel”. If the first Temple was a "betrothal”, the third Temple (revealed in Av) is the final, unbreakable marriage.

Tisha B'Av is uniquely called a moed[51] (a festival, an appointed time) in the book of Lamentations. This is why we do not say tachanun (prayers of confession) on Tisha B'Av, we are already acknowledging the ‘birth’ of the Comforter within the tragedy.

Eicha (Lamentations) 1:16 The Lord hath set at nought all my mighty men in the midst of me; He hath called a solemn assembly (מוֹעֵד - moed)[52] against me to crush my young men; the Lord hath trodden as in a winepress the virgin the daughter of Judah.'

The Bnei Yissaschar and the Chatam Sofer explain that because it is called a moed, it contains the inherent DNA of a holiday. Therefore, in the Messianic era, it doesn't need to be changed into a festival; its true nature as a moed is simply revealed. This concept is further codified in Taanit 29a, where the Gemara discusses the festive nature of the afternoon of Tisha B'Av (the time when the Messiah is born), and why certain mourning practices are eased as the day progresses.

In the Messianic era, prophecy is not just for a select few; it becomes a global human faculty. This is based on the prophecy in:

Yoel (Joel) 3:1 And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.

During these future three weeks, the air of the land of Israel, which the Talmud says makes one wise, will expand to cover the whole world. This air acts as a conductor for Divine communication.

Currently, HaShem is in Hester Panim (Hiddenness). During this feast, the veil is removed. Prophecy returns because the "noise" of the physical world, the ego and the struggle for survival, is silenced. According to the Ramchal[53] and the Bnei Yissaschar, prophecy will return specifically during this future feast. The transformation of these 21 days is not just a change in mood; it is a structural change in human consciousness. During the future 21-day feast, these sounds become the voice of HaShem walking in the garden. This is the literal return of prophecy, the ability to hear the Divine resonance behind every physical object.

There is a shocking teaching in the Zohar that the 9th of Av is actually the day of the greatest vision. It is compared to the sun at high noon. Currently, that light is so strong it burns and destroys. In the future, we will have the vessels to look directly into that light. This looking into the light is the definition of Aspaklaria HaMeira, the clear mirror of prophecy that only Moses possessed. The feast of Av will grant this level of vision to the entire nation.

One of the primary ways prophecy returns is through music. The Levites in the Temple did not just play music for entertainment; their music was a prophetic trigger. During the 21-day feast, the song of the Levites will be restored. It is taught that the 15-stringed harp (up from the 7 and 10-stringed harps of old) will produce frequencies that automatically put the listener into a prophetic trance.

When prophecy returns, doubt disappears. People will no longer ask, "is there a God?" or "what is my purpose?" Because the communication is direct, the world enters a state of perfect peace (Shalom), as everyone is aligned with the same Divine will.

Av 9 represents exile, displacement, and the loss of home. Its Tikkun is the total permanence of identity. Just as we had five tragedies occur on Av 9, so also will we have five corrections on Av 9:

The Temple

The transition from the physical Temples to the messianic era follows a specific progression of "closeness" to HaShem: The first Temple represented the Father (Divine revelation). It was destroyed because of the three cardinal sins. The second Temple represented the Son (human effort). It was destroyed because of baseless hatred. The third Temple represents the union of both. It is described as the building of HaShem that descends from heaven. Unlike the first two, it is eternal because it is built on the rectified heart of Israel, which Mashiach facilitates.

The Meforshim explain that Mashiach himself is a walking third Temple: In Jewish mystical thought, particularly in the teachings of the Arizal, the Ramchal, and the Lubavitcher Rebbe, the Third Temple is not merely a building made of stone; it is a living structure—and that structure is the soul of Mashiach. The transition from the second Temple to the third is described as a transition from a "physical house" to a "human-divine interface".

Yochanan (John 2:18-21 Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 19 Yeshua answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake of the temple of his body.

The Kabbalists explain that the human body is a microcosm of the Temple. The Holy of Holies corresponds to the mind (Keter/Chochmah). The Menorah corresponds to the eyes (the light of perception). The incense altar corresponds to the nose (the sense of smell/prophecy). The table of showbread corresponds to the digestive system (sustenance).

The Bnei Yissaschar explains that the 21 days (Tammuz 17 to Av 9) represent the reconstruction of the 21 "organs" of the spiritual body that were damaged during the exile. Each day of the future feast is a "rebuilding" of a different part of this Divine human structure. By the 9th of Av, the "birth" is complete. The "birth of Mashiach" and the "rebuilding of the Temple" are the same event because they are the same entity.

Mashiach is the individual whose soul is so perfectly aligned with the Divine will that his very body becomes a "sanctuary". When the Torah says:

Shemot (Exodus) 25:8 Make for Me a sanctuary, that I may dwell within them…

Our Sages note it doesn't say "within it" (the building), but "within them" (the people). Mashiach is the "first person" in whom this dwelling is fully realized.

While the Temple was a place where the Shekhinah (Divine Presence) dwelt in a building, Mashiach is the person in whom the Shekhinah dwells perfectly. The role of the Temple was to connect the upper and lower worlds. Mashiach performs this same function, uniting all of humanity in the knowledge of HaShem. This is why the third Temple is called a house of prayer for all nations”.

According to the prophecy in:

Zechariah 2:9 HaShem says, I will be to her a wall of fire round about, and I will be the glory in the midst of her.

On Tisha B'Av, we mourn the "Fire of Destruction”. In the future, that same fire becomes the wall of protection for the third Temple. Because the Temple was destroyed with fire, it will be rebuilt with fire. The Bnei Yissaschar teaches that the third Temple will be made of light, meaning it will not be subject to the laws of physics or the possibility of destruction.

Tisha B'Av moves from a day of sitting on the floor in mourning to a day of standing in the third Temple.

In the future, the 9th of Av is viewed as the wedding day between HaShem and the Jewish People. The mourning is revealed to have been the labor pains leading to the birth of this eternal union.

The future Tu B’Av (Av 15)

Our Sages say that there were no days happier than the 15th of the Hebrew month of Av, known as Tu B'av, and yom kippur. On Tu B'Av the maidens of Israel would dance in the vineyards while their potential bridegrooms would look on and choose a mate from among the dancing maidens. Thus, Tu B'Av is the day when marriages were made. This is the greatest joy in the world, as it leads to the birth of children, which ultimately leads to the birth of the Mashiach.

Chazal and later commentators describe Tu B’Av as the calendar’s day of synthesis, and that is exactly what the last day of the marriage week symbolizes on the personal level. The sheva berachot repeatedly connect the couple’s joy to Jerusalem’s rebuilding, “speedily gladden… in the cities of Judah and the streets of Jerusalem”. The final day highlights this link between personal joy and national redemption.

For seven days after the  ḥuppah, bride and groom are celebrated with daily blessings.[54] These seven days replay the seven “lower sefirot” or stages of creation: Ḥesed → Gevurah → Tiferet → Neẓacḥ → Hod → Yesod → Malkhut. By the seventh day, malkhut, the feminine, the receiver, has been fully integrated with yesod, the channel of giving. In mystical language that day is the complete union. Thus, the end of  the  seven marks no longer “celebration of a wedding” but “beginning of a household”. The couple stand as one whole being.

Tu B’Av, The last day of sheva berachot (i.e., the final day of the seven days of rejoicing after a wedding) is significant because it is the culmination and completion of the couple’s transition from chuppah to an established Jewish home, marked by the final recitation of the full set of sheva berachot. It closes the halakhic unit of seven celebratory days (based on Ketubot), during which the couple is treated as being in a special, elevated state of communal joy.

Taanit 26b There were no better days for Israel than the fifteenth  of  Av and  yom  kippur, when the daughters of  Jerusalem would go out and dance.

The Midrash and Gemara list its historical reasons:

1. Lifting of the tribal marriage ban (Benjaminites);

2. Annulling of wilderness deaths;

3. Completion of wood‑offering for  the altar (yom  tavra  de‑magal);

4. Peak of the moon’s light (“full moon of  Av”), sign of restored love between  HaShem and Israel after Tisha B’Av.

Interpretively, Tu B’Av is the cosmic “seventh  day” after the weeks of sorrow, the heart’s completion of its  own  sheva  berachot following the long estrangement of exile.

The last day of sheva berachot mirrors hoshana rabbah, which is the "seventh day" of the succoth festival. Just as hoshana rabbah is the final seal of the high holyday judgment, the last day of sheva berachot is the final seal of the "Marriage Decree" made on Tu B'Av.

When the three weeks between Tammuz 17 and Av 9 become the 21 Days of light, Tu B’Av stands as their capstone, the last day of the cosmic sheva berachot. The midrash and Zohar call that the day “the bride, the Shekhinah, sits in joy within her palace”. It is the mirror of the seventh day after an earthly wedding, after all blessings have been said, the union simply is.

For a couple, the final day of sheva berachot marks the transition from newlyweds celebrating to a life fully joined in love.

For the nation and the cosmos, Tu B’Av marks the same transition from reconciliation to dwelling, from temporary forgiveness (Yom Kippur) to permanent delight.

The last day of sheva berachot is to a marriage what Tu B’Av is to history, the moment love stops being ceremonial and becomes everlasting joy.

Marriage and the Tishri Festivals

21 Days
Tammuz 17	Av 9	Av 10	Av 11	Av 12	Av 13	Av 14	Tu B’Av
Kiddushin / Erusin	Nissuin / Sheva Brachot	Sheva Brachot[55]	Sheva Brachot	Sheva Brachot	Sheva Brachot	Sheva Brachot	Sheva Brachot
Betrothal	Wedding	7 blessings	7 blessings	7 blessings	7 blessings	7 blessings	7 blessings
Rosh HaShana	Yom Kippur / Succoth	Succoth	Succoth	Succoth	Succoth	Succoth	Hoshana Rabbah
21 Days

Aligning the Three Weeks and Tishri Feasts

Day	The Tishri Calendar (Festival Manifestation)	The Summer Calendar (Historical Rupture)	The Thematic Essence of the Alignment
1	Tishri 1 – Rosh Hashanah (Day 1)	Tammuz 17 – The Fast Day	Judgment vs. Rupture: The breaking of the first tablets is answered by the Day of Judgment, where humanity restarts its accounting.
2	Tishri 2 – Rosh Hashanah (Day 2)	Tammuz 18	Re-establishing the foundational structure of the year directly after the breach.
3	Tishri 3 – Tzom Gedaliah (Fast)	Tammuz 19	Shifting internal states; navigating structural vulnerability.
4	Tishri 4 – Aseret Yemei Teshuvah	Tammuz 20	The internal ascent; repairing the broken perimeter.
5	Tishri 5 – Aseret Yemei Teshuvah	Tammuz 21	Seeking the divine face within the darkness of exile.
6	Tishri 6 – Aseret Yemei Teshuvah	Tammuz 22	Deepening of internal refinement (Teshuvah).
7	Tishri 7 – Aseret Yemei Teshuvah	Tammuz 23	Preparing the human vessels to receive raw light safely.
8	Tishri 8 – Aseret Yemei Teshuvah	Tammuz 24	Drawing closer to absolute alignment.
9	Tishri 9 – Erev Yom Kippur	Tammuz 25	The peak of preparation before total transcendence.
10	Tishri 10 – Yom Kippur	Tammuz 26	The Ultimate Pardon: Reversing the historic abandonment; the day Moses secured absolute forgiveness for the Golden Calf.
11	Tishri 11 – Post-Yom Kippur	Tammuz 27	Breaking out of the heavy constriction into functional action.
12	Tishri 12 – Preparing the Succah	Tammuz 28	Building physical structures to channel divine protection.
13	Tishri 13 – Preparing the Succah	Tammuz 29	The day the Spies left (Sivan 29 transition) is answered by harvesting peace.
14	Tishri 14 – Erev Succoth	Av 1 Rosh Chodesh	Entering the dense shadow right before the final light breaks.
15	Tishri 15 – Yom Tov Succoth (Day 1)	Av 2	The Clouds of Glory: The protective walls of the Succah replace the collapsed defenses of the month of Av.
16	Tishri 16 – Succoth (Day 2 / Chol HaMoed)	Av 3	Extending the cosmic joy systematically through physical reality.
17	Tishri 17 – Chol HaMoed Succoth	Av 4	Pumping spiritual vitality into the historical dryness.
18	Tishri 18 – Chol HaMoed Succoth	Av 5	The internal processing of divine abundance.
19	Tishri 19 – Chol HaMoed Succoth	Av 6	The structural midpoint of the holiday block.
20	Tishri 20 – Chol HaMoed Succoth	Av 7	The intensification of light before the grand finale.
21	Tishri 21 – Hoshana Rabbah	Av 8	The Final Verdict: The sealing of the judgments from Yom Kippur answers the initial setting ablaze of the sanctuary walls.
22	Tishri 22 – Yom Tov Shemini Atzeret	Av 9 – Tisha B'Av	Intimate Gathering: Pure, unmediated unity with God replaces the isolating panic on the night the Spies returned. Historically, Tisha B'Av is the lens of exile, weeping, and the destruction of the Divine presence (Shechinah) from the world. Shemini Atzeret is the lens of ultimate intimacy, joy, and the inner chamber where Israel and God are completely alone together.

The Summer Matrix: Av (Gevurah / Strict Judgment)	The Autumn Realization: Tishri (Chesed / Mercy & Expansion)	The Mystical & Structural Relationship
The First Nine Days of Av (Mourning, constriction, pulling back from physical pleasure)	The First Nine Days of Tishri (Days of Repentance, spiritual rebuilding, moving toward God)	The Yin & Yang of Preparation: The physical and spiritual contraction during the Nine Days of Av builds the vessels (Kelim) necessary to contain the massive downpour of Divine light and life generated during the High Holidays.
Tisha B'Av (9th of Av) (25-hour fast of weeping, destruction, and spiritual displacement) Focuses on Sinat Chinam (baseless hatred)	Yom Kippur (10th of Tishri) (25-hour fast of cleansing, absolute forgiveness, and direct intimacy) Focuses on Ahavat Chinam (unconditional love)	The Axis of Fasts: These are the only two full fasts on the calendar. On Tisha B'Av, we abstain from physical comforts because we are lower than the human state (mourning). On Yom Kippur, we abstain from the exact same comforts because we are higher than the human state (like angels). Note: The day of the week Tisha B'Av falls on always dictates the day of the week Rosh Hashanah will fall. Tisha B'Av and Yom Kippur are the only two full 25-hour fasts on the Hebrew calendar. Halachically and mystically, they are twins, operating as opposite sides of the exact same coin
The "Birth" of Mashiach's Soul (Planted secretly in the ash and dark soil of the destroyed Temple)	Rosh Hashanah (1st of Tishri) (The Coronation of the King; Joseph released from prison)	From Potential to Power: The spiritual blueprint and remedy of redemption are born at the lowest point of history (Av), while the actual physical breakthrough and disruption of global systems are activated at the head of the year (Tishri).
Weeping over the Fallen Stone Sanctuary (Loss of the permanent, physical Temple structures)	Succoth (15th of Tishri) (Dwelling in the temporary Sukkah; Joy of the Clouds of Glory)	Resurrection of Architecture: We transition from crying over a destroyed stone house built by human hands, to rejoicing inside a temporary shelter (Succath David HaNofeleth[59]) directly shielded by the Divine Presence. The Sukkah is the physical resurrection of the intimacy lost in Av.

Summer Phase (The 3 Haftarot of Punishment)	Autumn Phase (The 22 Days of Tishri)	The Messianic Correction (Tikkun)
Haftarah 1: Jeremiah 1 • The Vision of the Almond Tree & Boiling Pot	Stage 1: Rosh Hashanah & Yom Kippur (Days 1–10) • The Days of Awe and Repentance	From Outer Vision to Inner Awakening: Healing the mind and shattering the illusion of distance from God.
Haftarah 2: Jeremiah 2 • The Rebuke of Forsaking the Living Waters	Stage 2: The 7 Days of Succoth (Days 15–21) • Entering the Clouds of Glory	From Forsaken Wells to Living Waters: Re-entering the Divine embrace and drawing the water of the holy spirit (Simchat Beit HaShoevah).
Haftarah 3: Isaiah 1 • The Total Ruin of the House & City	Stage 3: Shemini Atzeret / Simchat Torah (Day 22) • The Private, Unconditional Union	From Total Ruin to Eternal Intimacy: The ultimate rebuilding of the private chamber where God and Israel lock the doors and become one.

Stage 1: The Almond Tree vs. The Rosh Hashanah Awakening

The first Haftarah of punishment (Divrei Yirmiyahu) begins with God showing Jeremiah a prophetic vision: a budding almond branch. God notes that just as an almond tree is the fastest tree to blossom, taking exactly 21 days, God is "hastening" to bring judgment upon a disconnected people. Jeremiah then sees a boiling pot facing away from the north, symbolizing the looming Babylonian invasion.

The 21-day "almond" cycle of judgment is inverted during the 21 days of Tishri. It begins on Rosh Hashanah. Instead of a boiling pot of wrath arriving from the north, the sounding of the Shofar awakens the soul to break its spiritual slumber.

By the time we reach Yom Kippur, the "hastened judgment" of the almond branch is completely sweetened and transformed into a decree of life, clearing away the spiritual blockages that Jeremiah warned about.

Stage 2: The Broken Cisterns vs. The Living Water of Succoth

The second Haftarah of punishment (Shim'u Devar HaShem) contains Jeremiah’s heartbreaking description of spiritual betrayal: "For My people have committed two evils: they have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."

This directly meets its correction during the 7 days of Succoth. During the time of the Temple, the entire focus of Succoth was the Water Libation Ceremony, where living spring water was drawn with ecstatic joy. The Talmud states: "He who has not witnessed the joy of the Water Drawing Ceremony has never seen joy in his life." By leaving our permanent homes to sit in the vulnerable Succah under the shadow of God, we actively repudiate the "broken cisterns" of worldly materialism and return to drink directly from the Fountain of Living Waters.

Stage 3: Chazon (The Vision of Ruin) vs. Shemini Atzeret (The Final Locking-In)

The final and most devastating Haftarah of punishment is Chazon Yeshayahu, read on the Shabbat immediately preceding Tisha B'Av. Isaiah describes a total structural collapse. the Temple has become a burden to God, the city of Jerusalem is desolate like a hut (Succah) left abandoned in a vineyard, and the intimate relationship between God and Israel is completely broken.

The ultimate answer to this structural ruin is Shemini Atzeret, the 22nd day. On this day, we step out of the temporary Succah that Isaiah described as abandoned, and we enter the inner palace.

Isaiah lamented that God rejected the outward sacrifices of an insincere people. On Shemini Atzeret, the outward, universal sacrifices, the 70 bulls for the nations, cease entirely. God demands only one solitary bull, representing a return to an unfiltered, inward, and unconditional love.

In the Messianic Era, when the three weeks of mourning are transformed into three weeks of national rejoicing, the three Haftarot of punishment will be read not as ancient rebukes, but as the hidden architectural blueprints of the holidays of Tishri.

We will realize that the "Almond Tree" of Jeremiah was the hidden seed of Rosh Hashanah, the "Living Waters" he wept for were the waters of Succoth, and the terrible ruin described in Chazon was simply the clearing of the ground to make room for the eternal, unbreakable sanctuary of Shemini Atzeret.

Timing

In Jewish tradition, the 6,000 years of history are mapped onto the six days of the week, with the 7th millennium being the great Shabbat. If we divide the 1,000 years of the "6th day" (the years 5000–6000) into a 24-hour day, we are currently living in the final minutes of Friday afternoon.

To find our spiritual time, we divide 1,000 years by 24 hours. Each hour of the 6th Millennium is approximately 41.6 years.

12:00 PM (Midday) was in the year 5500 (1740 CE), This was the era of the Baal Shem Tov and the beginning of the springing up of Messianic wisdom.

5:00 PM (Late Afternoon) was in the year 5708 (1948 CE), The physical return to the Land of Israel.

In Jewish law, one should stop working and start preparing for Shabbat six hours before its onset – high noon. If each millennium of human history corresponds to one day, then six hours corresponds to 250 years, which means that the official starting point of the Messianic Era was the year 5750 (since this is 250 years before the start of the 7^th millennium). Indeed, 5750 is commonly cited as the beginning of the Ikveta d’Mashicha, the “Footsteps of Mashiach”.

5:45 PM (Twilight/Sunset) is in the year 5786 (2026 CE).

In Jewish law, we don't wait for the sun to fully set to start Shabbat, we "add from the mundane to the holy".[60] This is why teachers suggest that the 21-day future feast could manifest now, we are lighting the candles early.

The years 5780–5790 (2020–2030) are viewed as the twilight zone (Bein HaMashmashot). During these minutes on a physical Friday, people are usually rushing, finishing their work, and cleaning the house. This mirrors the global shaking we see today: The "shaking" of world systems is seen as the dusting of the world before the King arrives. Just as it is a mitzvah to taste the Shabbat foods on Friday afternoon, the revelation of the secrets (like the transformation of the fasts) is the tasting of the 7th Millennium.

The Bnei Yissaschar teaches that the name Adam (א-ד-מ) is an acronym for the progression of history: Adam, David, Mashiach.

Adam: Represents the 1st millennium (potential).

David: Represents the midpoint (The heart of history).

Mashiach: Represents the 7th Millennium and the jump into the 8th.

As we enter the 7th Millennium, the "feasts" take on a different nature:

7th Millennium: The Feast of Restoration. We fix what was broken in the 6,000 years.

8th Millennium: The Feast of Transcendence. We move into Binah (Understanding), where the light is no longer reflected but direct.

9th Millennium: The Feast of Atzmut (essence). This corresponds to the 9th of Av. The 9th Millennium is when the "Essence" of HaShem is fully revealed in every atom of creation.

The reason prophecy returns during the late Friday period is because the material density of the world is thinning. As we approach the year 6000, the screen between the physical and spiritual becomes porous. The 21-day feast is the moment the screen is removed entirely. For those who have prepared their vessels (through the study of these secrets), the transition will be a smooth expansion. For those unprepared, the sudden return of prophecy and Divine light can feel overwhelming, like a sudden bright light in a dark room.

* * *

Based on the synthesis of the Ramchal, the Bnei Yissaschar, the transformation of these 21 days occurs in stages, primarily during the Messianic Age (the transition period) and reaching its full expression at the start of the 7th Millennium.

Here is the timeline of how this "Feast" manifests across the eras:

We are currently in the period known as Ikveita d'Meshicha (the Footsteps of the Messiah). The transformation begins before the 7th Millennium starts. In this stage, the 21 days are still physically observed as fasts, but their inner light begins to leak out. This is why more people are currently learning about these "future feasts" now, the information is a precursor to the reality.

The 7th Millennium (Years 6000–7000) is defined as "The day that is entirely Shabbat". This is when the 21-day feast becomes the permanent state of the calendar. Since the 7th Millennium is a thousand-year rest, the narrow straits (the 21 days) are fully widened.

Prophecy's peak will occur during the era of the resurrection of the dead and the restoration of the Garden of Eden. The 21-day feast acts as the wedding celebration between the Creator and Creation that lasts for the duration of this millennium.

The 8th Millennium represents a level of reality that is currently beyond human description. In the 8th Millennium, we move past the concept of ‘days’ and ‘months’ entirely. The 21-day feast is no longer a ‘scheduled event’ on a calendar because the light that was once restricted to those 21 days becomes the constant atmosphere of existence.

The "New Torah": The Bnei Yissaschar hints that while the 7th millennium is the restoration of the past, the 8th millennium is the revelation of the unprecedented.

* * *

While the Bnei Yissaschar focuses on the spiritual "when," many later Chassidic and Sephardic Kabbalists (referencing the same systems) point to the decade we are currently in, the 5780s (2020–2030 CE).

We are currently in a year (5786) that many see as a "bridge". Some sources suggest that as we approach the year 5800 AM (2040 CE), the "scent" of the 7th Millennium becomes so strong that the laws of nature, and thus the requirement to fast, begin to dissolve. In Ma’amarei Tammuz–Av, he hints that the closer we get to the end of the 6th millennium, the "narrower" the straits become, but the "sweeter" the potential feast. If we have not yet merited the "hastened" redemption, the latest the feasting will begin is 6000 AM (2240 CE).

However, the Bnei Yissaschar suggests that the revelation of the Inner Torah (which began in 5600 AM / 1840 CE) was the signal that the "table is being set".

The Bnei Yissaschar explains that the "feasting" doesn't start because we decide to stop fasting. It starts because the third Temple descends. There is a Halachic principle that "one does not fast when the Bridegroom is present".

Marqos (Mark) 2:19 And Yeshua said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

In the year that Mashiach reveals himself during the Three Weeks, the law of the fast is automatically canceled because the joy of his presence overrides the mourning.

The Future Elul

In a standard year, the high energy of Tu B'Av (Av 15) usually drops off as we enter the "solemn" preparation of Elul. This 21-day feast acts as a Launchpad:

On Av 15 (the dance) national unity is achieved.

In the aftermath, Av 16–30 will be the "afterglow" where the joy of the wedding is integrated into daily life.

On the first of Elul, instead of starting "40 days of repentance", we start "40 days of indwelling”.

Elul will transform into a month-long celebration of Divine Intimacy. In the future, we will no longer need to "return" (teshuvah) from sin because sin will be removed. Instead, Elul will be a feast of "teshuvah from love", where the soul constantly rises higher. It will function like a month-long Succoth, where the "clouds of glory" (the King's presence) are felt everywhere, not just in a temporary hut.

In the summer/early harvest, the "Clouds of Glory" were meant to be most visible.

The name of the month, ELUL (אלול), is an acronym for Ani L’dodi V’dodi Li ("I am my beloved’s and my beloved is mine"). Currently, this is a month of "longing" from a distance. In the future, it becomes a month of dwelling together.

The Midrash says that in the future, the songs of Elul will be played on an eight-stringed harp.[61] Currently, we blow the shofar in Elul to "wake up" the soul. In that day, the shofar of Elul will be a song of praise because the broken shards of the first tablets[62] have finally been harmonized.

Temple Psalms for 21 days

In the future feast, the Levites will sing a specific sequence of Psalms that correspond to the "rebuilding" of the world's joy. While the exact "New Songs" are currently hidden, the Bnei Yissaschar hints at a structure based on the 21 "Songs of Ascents" and "Hallel" themes:

Days 1–7 (The Week of Vision): Focusing on Psalm 120–126. These Psalms move from "Distress" to "Laughter." Specifically, on the 17th of Tammuz, the Levites sing: "Then our mouth will be filled with laughter... The Lord has done great things for us" (Psalm 126).

Days 8–14 (The Week of Building): Focusing on Psalm 127–134. These are the "Songs of Ascents" that describe the building of the House and the unity of brothers.

Days 15–21 (The Week of the King): Focusing on the Great Hallel (Psalm 136). Each day, a different "stanza" of the Hodu L'Adonai Ki Tov is sung, emphasizing that God's "Kindness is Eternal." This culminates on the 21st day.

10-Stringed Nevel

The Bnei Yissaschar and other classical sources (such as the Zohar and the Talmud) teach that the latest we will begin using the 10-stringed Nevel is the year 6000 AM (Anno Mundi). However, there is a "hastened" timeline that suggests it could happen much sooner.

The Talmud[63] states that the world as we know it, defined by the struggle between good and evil, will exist for 6,000 years:

Years 0–2000: Age of Desolation (Tohu).

Years 2000–4000: Age of Torah.

Years 4000–6000: Age of Mashiach.[64]

The "Shabbat of the World." This is the year when the 10-stringed Nevel becomes the standard instrument of the world, as the "7-stringed" natural order is superseded by the "10-stringed" supernatural order.

The Zohar and the Bnei Yissaschar explain that just as we prepare for Shabbat on Friday afternoon, the "scent of Mashiach" and the music of the nevel begin to appear before the year 6000.

Many Chassidic masters pointed to this year as the start of "Plag HaMincha" (the late afternoon) of the 6th millennium. From this point on, the "vibrations" of the 10th string begin to leak into the world.

We are currently in the "Friday afternoon" of history (5786 AM / 2026 CE). The Bnei Yissaschar suggests that as we perform acts of Chesed and study the "Inner Torah", we are effectively "tuning" the 10th string today. The Prophet Isaiah[65] says of the redemption: "In its time, I will hasten it". This is the hard deadline of 6000 AM (which is approximately 2240 CE). This means the 21-day feast and the 10-stringed Nevel can manifest any year, including this one, if humanity is spiritually ready. The Bnei Yissaschar emphasizes that the "21 days" are always pregnant with this potential every summer.

The "Circumcision of the Heart" and the "10-stringed Nevel" are actually the same event. Devarim 30:6

The "Skin" (Orlah): The "foreskin" of the heart is what prevents us from hearing the 10th string. It acts as spiritual "noise". When HaShem performs the change spoken of in Devarim 30:6, that blockage is removed.

The moment the heart is circumcised is the exact moment the 10th string becomes audible. For most of humanity, this is slated for the transition to Year 6000, but for those "tuning" themselves now, the Bnei Yissaschar says a "taste" of it can be experienced in the 21-day summer feast today.

The Festival Menu of The Wedding Feast

The Ohev Yisrael[66] provides one of the most vivid descriptions of the “future menu” served on the 17th of Tammuz. He explains that the fast days are like a fruit with a hard shell; currently, we only taste the bitter “rind” (the fast), but in the future, the shell will be discarded, and we will feast on the “inner sweetness”.

There is a Talmudic dictum that “when a man marries his sins are forgiven”. Hence a wedding day is equated with Yom Kippurim. As Yom Kippurim atones for sins, so matrimony is a bridge to forgiveness and atonement. To emphasize the nexus between Yom Kippurim and their wedding day, the bridegroom and bride fast on that day. In the afternoon service, the bridegroom recites the viddui, the solemn Yom Kippurim confession. As it is customary to wear white on the Day of Atonements as a symbol of purity, so it is traditional for the bride to wear a white gown and for the bridegroom to be clad in a kittel (white robe). Ashkenazim wear a kittle when Sephardim do not have this tradition.

This “wedding rehearsal”, of Yom Kippurim, is meant to prepare us for the wedding of the Lamb which will take place on Yom Kippurim sometime in the future:

Revelation 19:9 Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!’” And he added, “These are the true words of God”.

While the 17th of Tammuz is the “opening feast”, the 9th of Av is the wedding. Chazal teach in the Midrash[67] that the 9th of Av is the ‘birthday’ of the Mashiach. The Meforshim explain that the “three-week feast” is actually a 21-day wedding celebration (Sheva Brachot times three) leading up to the full union of HaShem and Israel on the 9th of Av.

“For this reason, the 9th of Av is called a 'Moed' (Festival) even today in our liturgy—because its true essence is a feast that has been 'delayed' but not canceled”.[68]

The Midrash[69] teaches that as this 21-day banquet moves from Tammuz into Av, the Leviathans (the sea creatures) will sing a song that harmonizes with the Levites in the Temple. The “prayer” is said to be the “song of the sea” (Az Yashir) but played on the ten-stringed harp. The Midrash says this song is so powerful that it will “wake up the sleepers of Hebron” (the patriarchs and matriarchs), who will rise from their graves to join the 21st day of the feast on the 9th of Av.

The Meforshim teach that the feast beginning on the 17th of Tammuz and culminating on the 9th of Av features three legendary items. The Ohev Yisrael explains their spiritual “flavors”:

1. The behemoth (The wild ox): Represents the “fire” of Tammuz. The heat that once burned the walls of Jerusalem is “cooked” and neutralized, becoming a source of physical and spiritual strength.

2. The leviathan (the great fish): Represents the “water” of Tevet. The coldness of the winter siege is transformed into the refreshing, succulent taste of divine wisdom.

3. The preserved wine is the wine kept in its grapes since the six days of creation. The Ohev Yisrael says this wine is the “nectar of the 17th of Tammuz” because it represents the secrets of the Torah that were hidden when the first tablets were broken on this day.

The Ohev Yisrael makes a startling calculation regarding the “Three Weeks” (Tammuz 17 to Av 9). Since there are 21 days in this period, the future feast will consist of 21 distinct “gates of flavor”. Just as the manna in the desert tasted like whatever the eater desired, the feast starting on the 17th of Tammuz will provide 21 levels of “Torah Flavor”. Since the Gematria of God's Name of the Future,אהיה (E-H-Y-E) is 21, each day of the feast will reveal a different letter and “vocal cord” of this Name. The “heat” of the Tammuz sun (which currently causes mourning) will be harnessed to “ripen” the spiritual fruits of this banquet instantaneously.

The Ohev Yisrael notes that the 17th of Tammuz is the holiday of vision. Therefore, the “menu” includes items that “enlighten the eyes”: Derived from the “hidden light”, there will be this honey that heals the “blindness” caused by the destruction. The “fruit of the Tree of Life”: The Sages say that on the 17th of Tammuz, the “Tree of Life” will yield a fruit that allows one to see from one end of the world to the other.

Tammuz 17 Foods

Menu Item	Spiritual Equivalent	Why on Tammuz 17?
Behemoth	Rectified Fire/Strength	Replaces the fire that breached the walls.
Preserved Wine	The “Internal” Torah	Replaces the “External” letters that flew off the Tablets.
Tree of Life Fruit	Infinite Vision	Heals the “Right Eye” of the month of Tammuz.

The Shelah HaKadosh adds that the 17th of Tammuz feast will be unique because it will be the only meal where “the food and the eater are one”. Because the first tablets were “HaShem's handiwork” (חָרוּת - charut, engraved), the food at this banquet will not be “digested” and lost. Instead, the “menu” consists of “light-foods”, wisdom that becomes part of the person's very essence, mirroring how the first Tablets were meant to be internalized without the possibility of forgetting.

On the 17th of Tammuz, the “wine” is more prominent than the “meat”. The Ohev Yisrael explains that “wine” (יין) has a gematria of 70, corresponding to the 70 faces of the Torah.

“On the day the Tablets were broken, the 70 faces were hidden. On the day the Fast becomes a Feast, the wine of the 70 faces is poured for all”.[70]

Changes with the Future 21-Day Feast

· The birth of Mashiach.

· God, will circumcise our heart Devarim 30:6

· The end of the Yetzer Hara (Evil Inclination).

· Unconditional love (Ahavat Chinam).

· We will live inside the Ohr HaGanuz.

· The Levites will sing new songs.

· The light of the moon will be like the light of the sun.

· We will perceive the world through the "clear mirror" of prophecy.[71]

· The wine of the 70 faces is poured for all.

· In the future feast, our physical and spiritual "vessels" will expand. The "narrowness" becomes a wide, open expanse. This manifests as a feeling of "limitless time" and "limitless space", the anxiety of being "pressed" by life's demands will vanish entirely during these 21 days.[72]

· Day 1 (17 Tammuz): Healing of the "vision".

· Day 21 (9 Av): Healing of the "speech". By the end of the feast, the human soul is "upright" and fully functional for the first time since the Garden of Eden.

· During the future feast, the spectral quality of light in the Land of Israel changes. The "Red" (Judgment) is sweetened into "White" (Chesed/Mercy). People will perceive the very air as having a "milky" or "diamond-like" clarity, which the Midrash says allows one to see "from one end of the world to the other”.

· The "eating" will be accompanied by "drinking" from the spring of living water, which the Bnei Yissaschar hints will grant the drinker instant prophetic clarity.

· The energy that used to cause accidents, sickness, and "bad luck" during the Three Weeks is transformed into "Protective Energy." The "Demon of Midday" becomes the "Angel of the Great Light." You will feel a physical sense of safety and "invulnerability" during these 21 days.

· The music played during these 21 days will have 21 new harmonic frequencies that were previously inaudible to the human ear. This music will have the power to "resurrect" dead cells in the body, ensuring that during the 21-day feast, no one feels fatigue or illness.

· During the 21-day feast, the todah becomes the primary service, where the "bread" is actually the "Bread of Heaven", physical food that tastes like pure prophecy.

· In the future feast, the 11 ingredients of the incense will be "inhaled" as a form of spiritual nutrition. This inhalation will instantly align the 21 parts of the soul. You won't just smell the incense; you will "know" the secrets of the universe through the aroma.

· In the Messianic era, animals will attain a level of consciousness similar to humans today, and humans will rise to the level of angels.

· The Levites will no longer play 10-stringed harps, but 11-stringed harps (Nevel Asor).[73] The nevel asor symbolizes the unification of the ten sefirot. Worldly music touches only the lower seven (emotive middot). The future harp will sound all ten, including  Chachmah,  Binah, and Daat, when every sphere of consciousness resonates with divine harmony.[74] Thus the Nevel Asor is a metaphor for redeemed speech, when body and soul, heaven and earth, merge into one resounding praise. Chazal teach that the harp will return with an extra tone  (ten  or  eleven  strings) when the world itself becomes music, when every force, even what once sounded discordant, resolves into praise.

· During the 21-day feast, the Levites will compose a new song every day. These 21 songs are the "Keys" to unlocking the 21 gates of the Third Temple. As the music plays, the physical walls of the Temple will actually vibrate and glow with different colors corresponding to the music.

· At the exact moment when the Temple was historically set on fire (the afternoon of the 9th), a flash of white light will emanate from the holy of holies, traveling across the entire world. This is the moment the "knowledge of HaShem covers the earth as water covers the sea".

· The greatest change is that after the 21st day ends, the light does not fade. Unlike our current holidays where we "go back to work", the 21st day of the future feast initiates a permanent state of Shabbat. The "feat" of the 21 days is that they successfully bridge the gap between time and eternity.

When to go from Mourning to Joy

The Gemara in Rosh Hashanah 18b presents a famous paradox regarding the fast days of the Three Weeks. The text states that when there is a decree of persecution against the Jewish people, the fast days are mandatory. However, when there is Shalom (peace/the Messianic Era), these days are not merely cancelled, they instantly toggle into days of "joy and gladness."

The Gemara then notes a strange middle zone: when there is neither direct persecution nor total peace, the fasts are optional.

The Tosafot step in to analyze why the Jewish people traditionally choose to fast today even when not actively under a sword. They explain that as long as the Temple is not physically standing, the world is structurally incomplete.

According to Tosafot, the day the third Temple is built, the legal status of the Three Weeks instantly updates. It requires no new Sanhedrin or legislative delay. The existence of the Temple automatically triggers the clauses of Zechariah, legally forcing the 17th of Tammuz and the 9th of Av to shed their character of mourning and instantly manifest as festivals.

The Tekufot

Tekufot	Turning Point
Tekufat Nisan	Vernal Equinox.
Tekufat Tammuz	Summer Solstice.
Tekufat Tishri	Autumnal Equinox
Tekufat Tevet	Winter Solstice

"The Transformation of the Five Tragedies”

"The Secret of the Three Weeks: From Darkness to Light”

“Descent for the purpose of subsequent ascent”.

* * *

This study was written by

Rabbi Dr. Hillel ben David (Greg Killian).

Comments may be submitted to:

Rabbi Dr. Greg Killian

12210 Luckey Summit

San Antonio, TX 78252

Internet address: gkilli@aol.com

Web page: https://www.betemunah.org/

(360) 918-2905

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[1] Zera Kodesh, by Rabbi Naftali Tzvi Horowitz of Ropshitz, beginning of Parashat Devarim.

[2] Tashlumin (days of fulfillment) refers to the six-day period following the festival of Shavuot (Sivan 7th–12th) during which the Tachanun (penitential prayers) are omitted. Historically, this allowed pilgrims who missed the Shavuot temple offerings to complete them, extending the festival's joy.

[3] Our Sages

[4] Commentators

[5] Shiva Asar B’Tammuz

[6] Parashat Pinchas

[7] Yamim Ben HaMetzarim

[8] Shibolei HaLeket is a 13th-century work of Jewish law by Italian scholar Tzedakia ben Avraham Anaw.

[9] Daniel 10:2

[10] Torah Shebichtav, Parashat Balak, p. 73.

[11] Mishnah Taanit 4:6.

[12] Taanit 29a: “The Holy One, blessed be He, said to them: 'You wept needlessly; I will establish for you a weeping for generations.’”

[13] See Imrei Emet on Zechariah 8:19. Also in Imrei Pinchas, p. 139, note §217, citing the Holy Rabbi of Ruzhin.

[14] Imrei Pinchas HaShalem, Rabbi Pinchas Avraham Shapira of Koretz, Parashat Pinchas – “Bein HaMetzarim, ‘Between the Confines (Straits)’ ” §358, p. 137.

[15] Ohev Yisrael, Parashat Pinchas, p. 76.

[16] Read from Parashat Pinchas

[17] Bechorot 8b

[18] Maharsha, Chiddushei Aggadot on Bechorot 8b.

[19] Bechorot 8a – “The gestation period of a chicken is twenty-one days, just like the almond tree (shaked), which blossoms and ripens in twenty-one days”.

[20] Rabbi Tzvi Elimelech Spira of Dinov

[21] Taanit 4:6

[22] found in Sefer Yetzirah

[23] Bereshit (Genesis) 29:32

[24] Malachi 3:20

[25] Kiddushin (sanctification) and Erusin (betrothal) are historically distinct yet functionally synonymous terms for the first stage of a traditional Jewish wedding, where the couple becomes legally bound but does not yet live together

[26] The Hebrew word Nisuin (or nissuin, נישואין) literally means "elevation" or "carrying/lifting up". This is derived from the root nasa (נשא), meaning "to carry" or "to lift".

[27] Shnei Luchot HaBerit

[28] The Apter Rav

[29] Yerushalmi, Brachot

[30] Adir BaMarom

[31] Yalkut Shimoni, Pinchas 782

[32] Reflexions & Introspection Elul, Rosh Hashanah, Yom Kippur, Sukkos, Torah Insights of Hagon HaGadol Rav Moshe Shapiro, by Moshe Antebi

[33] Zohar HaKadosh (Vayikra 31b, Emor 99a, Pinchas 256b, etc.) Repeatedly calls the days of Sukkot “days of judgment” and Hoshana Rabbah – the day the final seal is placed on every person’s decree for the entire year.

[34] in Ma'amarei Tammuz v'Av

[35] Seudah Hamafseket

[36] Baba Batra 75a

[37] Berachot 2:4; Midrash Eichah Rabbah 1:57

[38] Rather than a literal birth on that exact day, this tradition is deeply symbolic. The potential for ultimate redemption and rebuilding is born at the exact moment of humanity's deepest tragedy. Hope and rebirth are planted in the very ashes of destruction.

[39] Yeshayahu (Isaiah) 1

[40] Yalkut Shimoni, Pinchas 782

[41] from Shemot Rabbah 43 and 46 to Pirkei de‑R. Eliezer 46

[42] Permitting the flesh of Behemoth thus slaughtered.

[43] Pesachim 87b

[44] Yeshayahu (Isaiah) 51:4

[45] Avodah Zarah 5a

[46] Zecharia 14:9

[47] Zecharia 8:7–8: "I will bring them... to Jerusalem"

[48] Rosh Hashhana 34b

[49] Rav Levi Yitzchok of Berditchev

[50] Eicha Rabbah 4:14; Rashi on Lamentations 4:11 - It provides a radical perspective on why Tisha B'Av is called a "Moed" (appointed time/festival).

[51] In Hebrew, the word moed is the same word used for the major festivals (Passover, Shavuot, Rosh HaShana, Yom Kippur, and Succoth).

[52] While the simple meaning (Pshat) is that HaShem "appointed" a time for the destruction, the deeper meaning (Sod) is that HaShem set an "appointment" to meet Israel. Even in the destruction, the "meeting" between the King and His people continued.

[53] Adir Bamarom

[54] Ketubot 7b

[55] Sheva Brachot (Seven Blessings) are central Jewish wedding blessings recited under the chuppah (wedding canopy) and repeated at festive meals for the next seven days, celebrating creation, humanity, and the new marital bond, connecting the couple to tradition and future hope.

[56] To Bechorot 8

[57] Pesikta de-Rav Kahana

[58] Zecharia 8:19

[59] Amos 9:11

[60] Tosefet Shabbat (Hebrew for "adding to Shabbat") is the Jewish mitzvah (commandment) to begin observing Shabbat early and end it late. By actively expanding the holy time, Jews demonstrate their affection for the Sabbath and create a buffer to ensure they don't accidentally begin the holy day after it has officially started. [1, 2, 3]

[61] Arachin 13b

[62] Tikunei Zohar

[63] Sanhedrin 97a

[64] Tractate Sanhedrin 97a–97b

[65] Yeshayahu (Isaiah) 60:22

[66] the Apter Rav, Rabbi Avraham Yehoshua Heschel

[67] Eicha Rabbah, Petichta 25

[68] Lekutei Sichot, vol. 19, pp. 287–288 (Hebrew) and in English in Proceedings of the Association of Lubavitch Rabbis, vol. 13.

[69] Ohev Yisrael; Eichah Rabbah, Proem 24

[70] Rabbi Avraham Yehoshua Heschel of Apt, known as the Ohev Yisrael (1748–1825).

[71] Bnei Yissaschar, Ma’amarei Tammuz–Av, Article 5, Consolation §2.

[72] According to Ma’amarei Tammuz–Av and the teachings of the Arizal (which the Bnei Yissaschar systemizes).

[73] Tehillim (Psalms) 33 :2; Psalm 92 :4 - Arachin 13b: The harp (kinnor) of the Temple had seven strings…The harp of the days of Mashiach will have eight strings, and the harp of the World‑to‑Come will have ten strings, as it is said: ‘On a nevel of asor will I sing to Thee.’” => The ten‑string harp = music of the ultimate redemption.

[74] Zohar II 19a; III 285b

Tragedies	Future Tikkun
The "Luchot”, the tablets upon which the Ten Commandments were engraved, were broken by Moshe;	Re‑giving of the original Luchot. The future festival reveals the hidden dimension of the Second Tablets and the Torah Chadasha (New Torah insights of Mashiach). The Midrash notes the first tablets were given in thunder and fear; the future festival represents the state where Torah is integrated seamlessly into human nature (Jeremiah 31:32), meaning the wisdom is unbreakable because the human heart has been cured of its capacity to forget.
The Korban Tamid, the continual daily sacrifice, was discontinued;	Resumption of the Tamid, unceasing awareness of HaShem. The Korban Tamid means "the constant offering." The future festival marks the era of unbroken, continuous divine consciousness. Instead of needing a physical, shifting ritual to bridge the gap between human and Divine, humanity will exist in a state of permanent connection, fulfilling the ultimate spiritual reality of the Tamid.
The wall around the city of Jerusalem was breached;	As the Imray Noam and the Maharal explain, the walls of Jerusalem will be rebuilt, but without physical boundaries. Zechariah prophesies: "Jerusalem shall be inhabited as towns without walls... For I, saith the Lord, will be unto her a wall of fire round about" (Zechariah 2:8-9). The Tikkun is that the city expands infinitely to envelope the entire world, converting a defensive, vulnerable perimeter into an explosive, outward-radiating holiness.
Apostamus burnt the Torah scroll;	Torah burned → Torah newly shining (Isaiah 51:4). shift from a Torah of "black ink on white parchment" (which can be destroyed) to the Torah of the tree of life (which is indestructible light). The future festival celebrates the truth of the phrase "The parchment burns, but the letters fly up into the air" (Avodah Zarah 18a). In the future era, the letters descend back down. The festival becomes a global validation of Jewish survival where the nations of the world actively honor and protect the text they once tried to burn (Isaiah 60).
An idolatrous image was placed in the Beit HaMikdash, the Holy Temple.	Idol replaced by manifest Divine Presence. The total fulfillment of "On that day the Lord shall be One, and His Name One" (Zechariah 14:9). The future festival celebrates the complete extraction of ego and idolatry (the Yetzer Hara) from the human psyche, replacing the false "idol" with the revealed, undisputed presence of the Divine inside the human sanctuary.

Tragedies	Future Tikkun
The Decree in the Wilderness (The Spies).	The ultimate Ingathering of the Exiles. The future festival is the permanent reversal of the "Grasshopper Identity." Every single displaced soul is brought home, completing the journey that was aborted in the wilderness.
Destruction of the first Temple.	The descent of the Third Temple. The Meforshem explain that the first two Temples were built by human hands, meaning they were subject to time, decay, and destruction. The Third Temple, celebrated throughout the future festival, is a cosmic, heavenly structure built by God Himself, making it completely eternal and structurally immune to future exile.
Destruction of the second Temple.	The descent of the Third Temple.
The Fall of the City of Betar.	The complete re-establishment of the Davidic Monarchy and True Sovereignty. The future festival celebrates the victory over historical vulnerability, proving that the spark of Bar Kokhba was not entirely lost, but merely waiting for its ultimate, stable manifestation under Mashiach.
Jerusalem Was Plowed Over Like a Field.	The literal fulfillment of the agricultural prophecy of Micah: "Zion shall be plowed as a field" (Micah 3:12) is turned on its head by Amos: "The plowman shall overtake the reaper... and the mountains shall drop sweet wine" (Amos 9:13). The plowing was the necessary furrowing of the soil. The future festival is the harvest—where the very dirt that was razed breaks out into the supernatural agricultural and spiritual abundance of the Messianic Era.