At first glance the institution of these brachos would seem curious. Granted, that the bodies of the fallen in Beitar did not decompose was a great miracle, and the Heavenly kindness that allowed the bodies to be buried was also notable. However, the Jewish People have experienced a great many miracles since the nation’s birth, and yet, none of them deserved to have a special brachos instituted for their commemoration. Why was the end of the saga of Beitar considered so significant that it merited this special distinction? For thousand of years, every time a Jew says Grace after eating a meal that includes bread he must recall the miraculous closure to the story of Beitar by reciting the fourth brachah. What was so unique about Beitar that justified this?

To understand this, we need to examine the reasons for the fall of Beitar. The Talmud Yerushalmi in Ta’anis 69 tells us something incredible. We are told that after the destruction of Jerusalem the people of Beitar lit candles in celebration. The Yerushalmi explains that in previous years many of the residents had been conned out of their money in a financial scam perpetrated by some crooked politicians from Jerusalem, and they expressed joy that the people of Jerusalem had finally got their just punishment.

To be angry at those who have stolen from you is only human and to be expected. Certainly, one may make any legal effort at his disposal in an attempt to retrieve one’s losses. In fact, sometimes, even when the offending party is technically-speaking legally vindicated, the other side is still permitted to bear a grudge. The Mishnah in the beginning of the sixth chapter of Bava Metziah states that if an employer hires a worker and fires him before the worker begins the job, the worker has no financial claim against the employer if similar work can be found elsewhere. Nonetheless, the Mishnah states, “Yesh olov tar’umos” – the employee is entitled to be upset with the employer for causing the extra bother of having to find work elsewhere. The great leader of the Mussar movement, Rabbi Yisroel Salanter, explains that usually it is forbidden for a Jew to bear a grudge against his fellow man. However, in this case, though he has no financial claim, the employee is entitled to be upset at being wronged. That being said, an especially pious person would want to forgive any person who had caused him a loss even if that person is not going to pay restitution. This is because Chazal tell us that one should be careful not to be the cause in any way for punishment to befall one’s fellow man.

However, even for those of us who are not among the especially pious, being upset and having complaints against someone who wronged you is one thing, but being vindictive and actually celebrating the person’s bad fortune is something very different. Chazal tell us that the destruction of the Beis Hamikdash was due to sinas chinam – baseless hatred. The final nail in the coffin of the Churban (Destruction) was when the people of Beitar not only didn’t mourn the destruction of Jerusalem but actually reaped a grim pleasure in its downfall. Due to this, an unprecedentedly horrifying massacre consumed the town of Beitar and its residents, and the last vestige of hope for the Jewish people in Eretz Yisrael was snuffed out with it.

And yet, in the midst of all of this, a miracle occurred. Despite being left exposed for years, the bodies of the victims of Beitar did not decompose and eventually they were allowed to be brought to burial. At the nadir of the terrible Churban and the devastation of Beitar, there was a remarkable sign from Heaven. Hashem made shine through the dark clouds of destruction and despair a ray of hope and anticipation. The miracle reminded the survivors that Hashem has not forsaken His people no matter what.

And thus Tu b’Av is the turning point that marks the seeds for the future redemption. It is the day when Hashem finally showed us that despite all that we had caused ourselves He is watching over us and will redeem us when we demonstrate that we deserve it. It is for this reason that the miracles of the aftermath of Beitar must be remembered every day. After praying in bentching (Grace after a meal) for the rebuilding of Jerusalem, we remind ourselves of the first miraculous sign that the exile will eventually end. It is not permanent.

There is an interesting halachah regarding the brachah of Hatov Vehameitiv that is made over a superior wine. The brachah is recited only when at least two people partake of the wine; the connotation of the brachah being Hatov – Who is good to me, and Vehameitiv – And who is good to others as well. The message is clear. It is not sufficient to thank Hashem for the goodness that He has provided for you; you must ensure that others too can participate in this goodness. Only then can you rightfully express the thankfulness you have for your own good fortune. For if the punishment meted out to Beitar was due to their indifference and even happiness at the suffering of their fellow man, surely the atonement for this is to ensure that whenever we experience good fortune we share it with others.

At the time of writing, Mashiach has not yet arrived, but if we internalize this message, as Chazal intended on a daily basis, we will surely merit the final Geulah (Redemption) speedily and in our days.