Monthly Update Telling Tales Torah Readings Dates to Remember The Three Weeks
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Monthly Update Telling Tales Torah Readings Dates to Remember The Three Weeks |
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by Rabbi E. Tauger The Month Identified With the Rebbe For anyone whose life was touched by the Lubavitcher Rebbe, the month of Tammuz and in particular, the date Gimmel Tammuz, the Rebbe's Hilulah, is a time of mixed feelings. The very fact that it is the Rebbe's hilulah forces us to confront an unpleasant reality. The Rebbe is not with us in the same way as he was six years ago. We can't see him, hear his insights, receive his blessings and guidance, or benefit directly from his leadership of the Chassidic movement in the same way as before. That said, there is no Lubavitcher who thinks of the Rebbe in the past tense. Even now, he is his Rebbe. And he looks to him for all the material and spiritual influence he would receive in the past. Understanding by Analogy What is the source of this dynamic? Chassidic thought explains that the word REBBE is an acronym for the three Hebrew words ROSH BENEI YISRAEL the head of the Jewish people. To explain the analogy: The head contains the brain, the seat of our power of thought. This unique potential is what distinguishes a human from an animal. A man thinks and an animal does not. Moreover, the head controls the functioning of the other limbs. Through the nerve system, it sends directives to all the body's limbs and organs. And finally, the life-energy of all the organs is centered in the brain, each of whose components is connected to one of the organs. Revealing Our G-dly Potential Each of these dimensions reflect different dimensions of the contribution made by a Rebbe to his people. First of all, just as thought distinguishes man from the animal kingdom, there is within each of us a soul which is "a part of G-d from above" that gives us the potential to rise over what is ordinarily human. Every one of us has this potential. But for the Rebbe, this is not mere potential - it is actual. A Rebbe manifests the essential G-dliness that each one of us possesses. Secondly, as the brain controls the functioning of the other limbs, a Rebbe gives direction and guidance to the people at large. Why is this possible? Because just as the brain contributes a sense of identity that unifies the diverse organs and limbs of the body; so, too, a Rebbe is a comprehensive soul, who lives his life in connection to others and brings out their inner Divine potential. Not only does he manifest this spiritual potential himself, he enables others to do so and in this way, binds our people together. Stepping Over Dividers How is it possible for one person to connect with so many people with so many different backgrounds and characters? As mentioned above, the G-dly soul each one of us possesses is the essence of our being. Thus it serves as a common denominator, allowing for communication and a shared identity despite all the divergent elements within our beings. A person identifies with G-d, not because he intellectually understands or because he has a reason to believe. He believes and identifies, because at the core of his being there exists a dimension where G-dliness is the only reality; that's who he is and that's all that exists in the world at large. Most of us do not relate to this level of awareness at all times. Quite the contrary, we are involved with our personal existence and individual lives. For a Rebbe, this awareness is the reality. And when we encounter a Rebbe, since we possess this potential at the core of our being, we cannot help but respond. The G-dly spark within us is inspired and seeks expression. Above the Limits of Time The above concepts also enable us to understand why today, Lubavitch chassidim often refer to the Rebbe in the present tense and why there are many chassidim today who have established bonds with the Rebbe even though they never saw him or heard about him during his lifetime. When we speak about this essential G-dly spark, the bounds of time and space are not significant. For G-dliness is a reality that applies in all times and in all places. Even the fact that a person is no longer alive in a physical sense is not an impediment to the connection. For we are speaking about a spiritual connection that transcends the body. This is why our Sages ascribe a certain dimension of immortality to tzadikkim ("the righteous"). Throughout their lifetimes, the fundamental aspect of their lives was not their material concerns, but the connection to G-dliness they experienced and shared with others. Can that G-dly connection be reduced because they no longer exist in a body? On the contrary, the Zohar tells us that tzaddikim have a greater effect in this world after their passing than during their lifetime. For the spiritual reality with which they identify has less impediments to its expression. Seeking Consummate Expression The above also explains the emphasis the Rebbe placed on Mashiach and why even today so many people associate him with the coming Redemption. When a person's entire life centers on the G-dly and the spiritual, it's natural to desire the coming of the era when these truths will reach consummate expression. Material wants will not govern humanity's mindset forever. At some point, the ultimate Divine intent for which the world was created at the outset will surface. This is what the era of the Redemption is all about. This is what the Rebbe strives for. Since he always focused on the spiritual dimensions of every person and situation he would encounter, he desired to share this outlook with others and indeed, have it permeate all existence. For this reason, he emphasizes so forcefully the mission of recognizing that we are on the threshold of Redemption and focusing all our energies on crossing that threshold. Since our connection with the Rebbe can remain vibrant even now, this is not past tense. As we focus on who we really are and what we really want, the mission with which the Rebbe charged us becomes powerfully relevant.
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There are three weeks between the fast of Tammuz 17, which recalls the destruction of the walls of Jerusalem and the capture of the city, and Tishah BeAv which commemorates the destruction of the Temple. These three weeks are times of mourning; we don't conduct weddings or cut our hair. For our Sages tell us that whoever does not witness the construction of the Temple should feel as if it was destroyed in his lifetime. Therefore, during these three weeks, we take stock of the faults that led to the destruction of the Temple, and try to eradicate them from our own conduct. But these aren't merely somber times. Quite the contrary, although we commemorate the destruction of the Temple, that concern is forward oriented. We are expecting its being rebuilt. Our recollection of its destruction has that purpose in mind. For this reason, it is desirable to spend these weeks studying the laws of building the Temple. The study of these laws serves as a powerful catalyst, leading to the time when they will actually be applied. Indeed, the prophet Ezekiel refers to the study of the laws of the Temple's construction as "building G-d's house." |
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"Would you take me as a partner in your business?" Max Kotz, a member of the Lubavitch community in England, was shocked by the Rebbe's question. For the Rebbe to be his business partner! Never in his wildest fantasies would he have dreamed of being made such an offer. He immediately agreed. The Rebbe took out 200 dollars and gave it to Mr. Kotz as his investment. "In a partnership," he reminded Mr. Kotz, "Neither partner should engage in a deal without the OK of the other. Do you agree?" Mr. Kotz, an international fur dealer, was somewhat puzzled. What did the Rebbe know about furs? But he agreed. The Rebbe then advised him to purchase large quantities of a particular type of fur. Mr. Kotz returned to England and invested several thousand dollars in the type of fur the Rebbe had suggested. When he advised the Rebbe of the purchase, the Rebbe answered that his investment had been far too conservative; a much larger quantity of fur should have been purchased. And so it went, back and forth, until on the Rebbe's urging, Mr. Kotz had purchased truly astronomical quantities of the desired fur, investing his entire personal fortune and even borrowing large sums. To Mr. Kotz's surprise, the fur which the Rebbe had advised him to buy began to plummet. Perhaps, he thought, he should sell at least some of the fur he had purchased. As he promised, he contacted the Rebbe before making the sale. To his surprise, the Rebbe reminded him that, as partners, it was possible to sell only when both agreed, and at this time, the Rebbe continued, he did not agree to the sale. The price of the fur continued to sink. And Mr. Kotz's spirits sank with it; it seemed to him that he would certainly be ruined. He contacted the Rebbe repeatedly, but always received the same answer: Don't sell! Worried about his financial future, he finally began to question his entire relationship with the Rebbe and Lubavitch. Perhaps it was all a mistake? For several months, the price of the fur Mr. Kotz had purchased remained low. But then it suddenly began to rise. When it reached a level at which the loss was bearable, Mr. Kotz again consulted the Rebbe. "Maybe it's time to sell?" But still the Rebbe refused. Again there followed a chain of telephone calls from Mr. Kotz to the Rebbe's office as the price of the fur steadily advanced. At each juncture, Mr. Kotz desired to sell, and always the Rebbe advised him to wait. As the price of the fur continued to rise, Mr. Kotz's trust in the Rebbe also returned. Only when the price of the fur had doubled did the Rebbe finally agree that the time had come to sell. In a relatively short time, Mr. Kotz was able to sell his entire inventory at a resounding profit. Even after repaying the loans and calculating his costs, he had still made millions. It was time, he thought, to give his partner his share. At yechidus, the Rebbe declined to take a penny, instructing Mr. Kotz to donate the Rebbe's share to different charitable causes throughout the world. "Would you like to continue as partners?" Mr. Kotz asked hopefully. The Rebbe, however, demurred. "You're a shvacher shutaf, too weak-hearted," he replied. With the far-sighted vision that characterizes true leaders, the Rebbe charged us - both as individuals and as a community - with significant long-term missions, including the ultimate mission, preparing the world for the coming of the Redemption. Often our limited perception and the descents and ascents which characterize mortal existence subject us to doubts and hesitations similar to those experienced by our fur dealer. Someone who is not "a weak-hearted partner" endeavors, not only to heed the Rebbe's instructions, but to expand his own horizons, so that he is comfortable with the mission in which the Rebbe has invited him to share. |
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Parshas Korach
This Torah reading reflects two approaches to leadership. One approach is based on charisma. Such a leader attracts people because he shines; he projects an image of a more exciting future. Korach was rich; he told good jokes and he promised the people better stakes. And so, many gullible people ran after him. A Moses is different. He is concerned with empowering his followers to discover and fulfill their mission in life. Every person was created with a unique G-d-given purpose. A Moses does not give a person quick answers and ready solutions. Instead, he motivates him to penetrate to his personal fundamentals and understand G-d's intent for him. True, this requires a person to look beyond his immediate horizons. He has to think, not of what makes him feel good at the moment, but of what is genuinely right and true. What a Moses does is give people a long-term vision that enables them to live their lives with depth, purpose, and joy. He spurs the kind of happiness that wells up from within when you do something that has meaning. Instead of looking for an immediate high, a Moses person thinks about the goals he's living for. And the appreciation of that mission endows him with vitality and joy. He is excited about living his daily life, because every act he performs resounds with significance; there's genuine value in what he is doing. For that reason, despite Korach's immediate success, it is Moses who is chosen as the leader of the people. Parshas Chukas-Balak
This week we combine two Torah readings. The first, Parshas Chukas, mentions the death of Aaron and Miriam, two of the leaders who had guided the Jews from Egypt until they had approached the promised land. The Midrash relates that the leaders of the Jewish people did not only provide spiritual guidance for them. Instead, the Jews material life was also dependent on them. The manna came because of the merit of Moses. The clouds of glory which protected the Jews on their journey through the desert came because of Aaron's merit. And the well which accompanied them came because of Miriam's merit. After Miriam and Aaron passed away, the well and the clouds disappeared. Nevertheless, they returned shortly thereafter, because Moses prayed for them. What is the core of this dynamic? The Torah which Moses conveyed to the Jewish people is the source of every element necessary for a Jew's life and vitality. Parshas Balak Parshas Balak focuses on the blessings given to the Jewish people by the gentile prophet Bilaam. Balak, the king of Moab, feared that the Jews would attack him and his people on their way to Eretz Yisrael, and so he hired Bilaam, a gentile prophet to curse the Jews. Although Bilaam sought to do Balak's bidding, whenever he prepared to deliver curses, G-d put blessings in his mouth and he was forced to utter them. So powerful are his blessings that they are recorded in the Torah for eternity and some have taken their place in our prayers. Included in these blessing is also the prophecy: "A star will shoot forth from Jacob" which our Sages refer to as the most explicit reference to Mashiach's coming. Parshas Pinchas This Torah reading also contains a passage that teaches us volumes about Moses' leadership qualities. The passage relates how G-d tells Moses to ascend to Mount Nebo and die there. Moses responds by asking G-d to appoint a leader for the Jewish people. Now we know that Moses greatly desired to enter Eretz Yisrael. Indeed, he repeatedly prayed and asked G-d for the opportunity to do so. Nevertheless, when he is told that he is going to pass away, he does not think of this desire or any of his other personal concerns at all. Instead, he thinks about his people. Who will care for them? And who will help them realize their potential? Parshas Mattos-Masei This week as well, we combine two Torah readings. The first Parshas Mattos focuses on the war against Midian. Our Rabbis associate Midian with the quality of baseless hatred, the desire to attack a person because one feels that his very presence infringes on one's own being. Just as G-d commanded the Midianites to be annihilated; so, too, this tendency must be eradicated entirely. Parshas Masei relates how the tribes of Reuven and Gad asked Moses to remain in Trans Jordan and not to enter the land of Canaan. They were shepherds and those lands were more appropriate for the grazing of their sheep. Our Rabbis explain that their request had a spiritual counterpart. A shepherd's life is less challenging, less involved in the tensions of day-to-day life than that of people devoted to agriculture or commerce. These tribes did not want to enter Eretz Yisrael, because they wanted to preserve this aloofness. For this reason, Moses rebuked them at first. Afterwards, they negotiated a compromise. They would first accompany the Jews into Eretz Yisrael and then return to their portion in Trans Jordan. This was acceptable. For when a person begins with the commitment to involve himself in worldly activities, there is no difficulty if - from time to time - he retreats into spiritual concerns.
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Tammuz 3 - Privious Rebbe's death sentence was changed to three years exile - Rebbe's Hilulah Tammuz 12-13 - The Previous Rebbe's birthday and the anniversary of his release from imprisonment Tammuz 15 -The yahrzeit of the Or HaChayim HaKadosh. Tammuz 17 -The commemorative fast marking the breaching of Jerusalem's walls before the destruction of the Second Beis HaMikdash.
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