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by Rabbi E. Tauger Tammuz The Fourth Month The Bible, counting from Nissan, refers to Tammuz as the "fourth month." In Hebrew numerology, four is associated with the letter dalet which in turn relates to the word dalus, meaning "poverty." What is the connection between these concepts? According to Kabbalah, the numbers one, two and three reflect the expression of G-dly influence, each being associated with the revelation of one of His attributes. The number four, by contrast, is associated with the efforts of man on his own initiative. During the first three months, our spiritual service is focused on response. He showers influence upon us and our responsibility is to be sensitive: to appreciate what He is granting us and to react in an appropriate manner. In Tammuz, the fourth month, man is required to summon up his spiritual resources. Instead of relying on what is being given from above, he must look within and tap the inner strength he possesses. This is associated with poverty, for instead of having the infinite resources of G-d's attributes to inspire him, he is left to act on his own. The Divine Master plan One might ask: Why isn't the service of the first three months sufficient? Why is it necessary for man to serve G-d on his own initiative. On the surface, responding to G-d's attributes is superior, for then we are being inspired by the infinite. How can man in his finiteness approach that? The resolution to this question lies in an issue of larger scope. Our Sages relate that G-d created the world because He desired a dwelling in the lower realms. He desired that mortals whose lives revolve around material reality and physical things transform "their home" into His home. Why would He want that? Why didn't He content Himself with the creation of heavenly realms where the angels serve Him in a spiritual way? Because there is nothing new in the angels' service. They are like spiritual robots. Certainly, the purity of their love and fear of G-d surpasses that of mortals, but how could it be otherwise? In their realm of existence, there is no perception other than G-dliness. Their hearts are not motivated by any other impulse. Of course, their entire beings are devoted to Him. G-d wants something different. He wants man who is drawn to the physical, who is concerned with his own ego and desires, to be aroused to His service. That's a change, a departure from the norm, a total metamorphosis Tapping Our G-dly Potential Why is this departure from the norm considered an advantage? Because in the entire material realm and throughout the spiritual cosmos, there is only one entity - G-d - who can make such a departure. Every spiritual and material entity - is brought into being with specific potentials and exists in a defined setting. What can it do? Bring those potentials into revelation. But that is not a genuinely new development, for the potential as well as the means for its expression exists previously. All the person - or for that matter, the angel - is doing is putting two and two together. Where is the potential for real newness? In G-d's essence. Only He is not confined to the state of being in which He originally exists. This manifests itself in His potential to create and bring into being a new framework of reference that did not exist previously. This potential He conveyed to man. As Chassidim would say: "G-d created something out of nothing" - out of absolute nothingness, He brought into being material reality. "Man must make nothing out of something" - he takes material reality and reveals its Divine source. And that is every bit an act of creation and bringing about a new development as G-d's act. For in truth, material reality is very far from G-dliness and for a connection to be established, there is a need for a complete metamorphosis. This points to the unique advantage of the fourth month, that man on his own initiative creates a dwelling for G-d. The Rebbe's Gift For everyone whose life was touched by the Lubavitcher Rebbe, the month of Tammuz brings the Rebbe to the forefront of our consciousness, for his Hilula - day of his physical passing, is commemorated on the third day of that month. There is a connection between the Rebbe and the concepts explained above because it is the Rebbe - through example, encouragement, and spiritual influence - who empowers us to bring about this new development. To explain: If creation is indeed a G-dly potential, how in fact can man create the spiritual, as it were? Because G-d invested Himself in us. Each one of us possesses a soul which is an actual spark of G-d, a microcosm of His being. It is by virtue of this potential that we can bring about new spiritual awareness. For most of us, however, this potential is covered. Our everyday lives are centered on other concerns and we can easily forget that a G-dly core exists within our hearts. The Rebbe makes us remember. For the Rebbe manifests the Divine potential that each one of us possesses. The spark of G-dliness present within each being and the Divine intent for every moment, lies at the focus of his life, and contact with him enables us to bring it into focus, in our lives as well. Seeking Consummate Expression The above explains the emphasis the Rebbe placed on Mashiach and why even today so many people associate him with the imminent 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. This is what the era of the Redemption is all about. Geulah- Redemption, is what the Rebbe strives for. He teaches us to always focus on the spiritual dimensions of every person and situation one encounters, and that this outlook must permeate all our existence. This is the reason for his emphasis on the need to recognize that we are on the threshold of Redemption and the urgency to focus all our energies on crossing that threshold. Just as the Rebbe's leadership and our connection with him, remains vibrant as before Gimel Tamuz, so is our mission of welcoming Moshiach. This can, thus must, be accomplished by each and every one of us. Through strengthening ourselves in the study of Torah, the practice of Mitzvoth and increasing acts of goodness and kindness, we are hastening the imminent Revelation of Moshiach and the final Redemption. back to top Telling Tales In 5752-1992, several weeks before the Rebbe suffered his first stroke, a middle-aged woman from Jerusalem joined the thousands of men and women waiting to receive a dollar and a blessing. A childless descendant of a long line of distinguished Rabbis, she asked the Rebbe's blessing that she be granted children. The Rebbe responded with a smile and gave her three dollars: one for herself and two for the children to be born. Her joy could not be contained. She returned home, put the dollars in a safe place and waited. She waited almost five years. In the interim, she shared the grief over the events of 27 Adar and 3 Tammuz. And she felt her own personal grief, for the Rebbe's blessing had not been fulfilled. Then when she was nearly 50, she gave birth to twins, a boy and a girl. At the bris, her husband told the story of the dollars the Rebbe had given for his children and promised that they would receive them when they came of age. back to top Torah readings of the month Parshas Korach After Korach's rebellion, when G-d told Moses and Aaron: "Separate yourselves from this congregation and I will consume them this moment," they pleaded with Him: "Will one person sin and You become enraged against the entire congregation?" The commentaries explain that Moses was asking G-d to differentiate between Korach, who sinned willfully, and the others who were drawn after him. In doing so, they touch upon a major issue in Jewish thought. How closely does G-d relate to sinners? For, on the surface, once a person turns away from G-d, why shouldn't G-d turn away from him? But as reflected in this narrative, G-d doesn't. Patiently, He gives a person opportunity after opportunity to return to Him and restore his connection. Parshas Chukas Chukim are unique. There is one category of mitzvos, mishpatim, which prescribe activities that make sense. Even if the Torah would not have been given, we would have understood the necessity to observe them on our own. You don't have to be G- d to know that you shouldn't kill, steal, or commit adultery. There are other mitzvos, eidus,that commemorate certain events in our national history. We rest on Shabbos to commemorate the creation of the world in seven days. We eat matzos on Pesach to commemorate the matzos our ancestors ate during their exodus from Egypt. If G- d had not commanded these mitzvos, we probably would not have invented them. Yet once they were commanded, we understand why they were commanded and appreciate their observance. Chukim are in a different category reason. There is no given for their observance. We fulfill them simply because G- d commands us to. And yet, we see that there are some people who have a special joy in fulfilling chukim. Why? Because chukim relate to a point in the soul that is above our own will and understanding. In the observance of these mitzvos, a person identifies with G- d on His terms. He or she is doing what G-d wants because He wants it. In essence, that is the most encompassing form of satisfaction a person can have. Parshas Balak 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 Balaam, a gentile prophet, to curse the Jews. Although Balaam 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 were his blessings that they are recorded in the Torah for eternity and some have taken their place in our prayers. When Balaam saw that G-d would not allow him to curse the people, he sought to harm them in another way. "Their G- d," he told Balak, "hates immorality. Have your women seduce their men." Balak did that and as a result, a plague beset the Jewish people, killing thousands. Our Sages ask, "Why did G- d bestow spiritual insight and the gift of prophecy upon a wicked man like Balaam?" They explain that in the future, the gentiles will complain to G- d, telling him that the Jews were granted prophets and therefore they were able to advance spiritually. G- d will answer that it was not the gift of prophecy alone which caused the Jews to advance. For He also granted the gentiles a prophet, Balaam, and what did he do? Instead, of helping the people advance spiritually, he encouraged immorality. Implied within the narrative is an important lesson for all time. Spiritual insight cannot be seen as separate from a person's conduct. The concept of a knowing wizard, aware of spiritual reality and yet living a depraved existence runs contrary to Judaism's fundamental thrust. Judaism sees spiritual awareness as a tool to enhance and intensify one's day-to-day experience, not merely a lofty spiritual plateau. Whatever spiritual insight and experience one has must be applied in deeper and more meaningful conduct. Spirituality is not a high to be enjoyed, and then ignored. Instead, it must be incorporated in the way we build our relationships, establish our families, and forge our role in society at large. Parshas Pinchas Our Sages identify Pinchas with the prophet Elijah, the herald of the Redemption. They explain that Elijah's function will be more than that of a bearer of news. He will also help inspire the mindset of love and harmony that will make Redemption a reality. Thus the prophet Malachi states that Elijah will "turn the hearts of the fathers to the children and the hearts of the children to the fathers." In the same vein, the Rambam writes that Elijah will come "solely to spawn peace." For spreading peace and harmony will encourage Mashiach's coming, creating a setting into which he will desire to enter. This also serves as a lesson to all of us. Working to generate harmony in the microcosm in which we live will serve as a catalyst for the ultimate harmony Mashiach will introduce in the world. back to top Dates of the Month Tammuz 3 - The Rebbe's day. 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. The Three Weeks 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 - 9th of Av, 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 that it be 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." back to top

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