R’ Gavriel Zinner shlita (well-known posek in Brooklyn, NY) writes: It is customary among many chassidic rebbes — including those of Sanz, Lubavitch, Belz and Shiniva — to make a siyum (a celebration upon the completion of a Talmudic tractate) during the three weeks between Shivah Asar B’Tammuz and Tishah B’Av. The first Gerrer Rebbe (the “Chiddushei Ha’rim”) offered the following reason for this custom: The Bet Hamikdash was destroyed due to sinat chinam / senseless hatred. At a siyum, we correct this sin by rejoicing together wholeheartedly over one person’s accomplishment. R’Chaim Elazar Shapira z”l (the “Munkatcher Rebbe”) observes in his work Sha’ar Yissachar that this type of shared joy is precisely what the yetzer hara least wants to see among us. Indeed, one of the names of the yetzer hara – Sama’el – may be seen as an acronym for the phrase: “Siyum Masechet Ain La’asot” / “Do not make a siyum.”
R’ Zinner continues: Rashi writes that chapter 94 of Tehilim was sung in the Bet Hamikdash during the Simchat Bet Ha’shoaivah on Sukkot because that psalm alludes to our ancestors’ faith in G-d. It was that faith which enabled them to rejoice in the Temple despite their oppression at the hands of the Persians, Greeks and Romans. Making a siyum during the Three Weeks similarly demonstrates our faith that G-d will redeem us from our present exile. Moreover, this faith actually hastens the redemption, particularly because, as the 16th century work Yam Shel Shlomo observes, Hashem has no greater joy in this world than when Jews study Torah.
R’ Zinner adds: The special importance of Torah study during the period of the Three Weeks, and its ability to hasten the redemption, is alluded to in the book of Eichah itself, as explained in the work Yismach Moshe. The verse (Eichah 2:19) says, “Arise! Cry out at night in the beginnings of the watches.” This verse refers to the obligation to study Torah at night. [“The watches” refers to the night, which is divided into watches.] But why is this verse necessary? asks the Yismach Moshe. Are we not already commanded to study Torah day and night?
He explains: Night is a time that is associated with G-d’s Justice. In the days of the Bet Hamikdash, the service of burning the fats and innards, which took place at night, softened G-d’s Judgment. When there is no Temple, says Megillat Eichah, then extra Torah study at night is called for in order to take the place of the Temple service. (Nit’ai Gavriel)
