12-13 Tammuz, 5751

The dates of 12-13 Tammuz rose to prominence in 5687 (1927), the year that the Previous Lubavitcher Rebbe (Rebbe Yosef Yitzchok Schneersohn) was arrested by the Communist authorities for actively promoting Yiddishkeit, imprisoned, and sent to exile.  Finally, on 12-13 Tammuz, the Previous Rebbe was released, referring to it as not only a personal redemption for himself, but a redemption for every Jew, from the “lovers of Torah” who perform the mitzvos, to those who merely carry the name “Israel” as a nickname.

Even more than this, the Rebbe explains (in the Dvar Malchus of parshas Korach) that the radical shift that took place in 1990-91 in the Soviet Union (the Communist regime dismantling itself) was a direct continuation of the redemption of 12-13 Tammuz!  (The delay of more than 60 years, explains the Rebbe, was due to the time it took for the opposing forces to come to appreciate, on their own terms, the need for such action.)

An additional point, that gives insight into many things that pertain to the Rebbe, is found in the maamer (Chassidic discourse) which the Rebbe edited for publication in honor of 12-13 Tammuz 5751.  In that maamer, the Rebbe explains that the Previous Rebbe possessed the level of Moshe Rabbeinu who was “rich” (as discussed in the related maamer “Tefillah LeMoshe“) with “da’as Elyon” (supernal knowledge) meaning that even during his imprisonment he did not experience any concealment of G-dliness.  If so, asks the Rebbe, what sort of redemption occurred?  Redemption is from darkness to light, and the like, but if the Previous Rebbe was never in darkness then why do we celebrate his redemption?  The answer is that as a Nosi, a leader who is deeply connected with his people, the fact that the Previous Rebbe’s imprisonment caused them to undergo a state of concealment affected the Previous Rebbe himself, and thus his redemption is a true redemption–both for him and his people.

We will close with the following directive of the Rebbe for how to make proper use of the luminous days of 12-13 Tammuz:

…in connection with Yud-Beis Tammuz, efforts should be made to organize farbrengens in each and every place where Jews will gather together to inspire each other in the service of spreading the wellsprings of Chassidus outward. This will generate the potential for the transformation of the Three Weeks into a positive period, with the coming of the ultimate Redemption. Even before that redemption comes, we will merit a succession of Divine miracles.  When one Jew will ask another, “What was the last miracle that happened,” he will be unable to answer because the miracles are taking place in such rapid succession. And these miracles will lead to the ultimate miracles, those which accompany the redemption from exile, when “As in the days of your exodus from Egypt, I will show you wonders.”

Some Thoughts on Gimmel Tammuz

Today, walking on Eastern Parkway near 770, I overheard a Yeshiva Bochur explaining to an older woman that the upcoming day of Gimmel Tammuz is “the day the Rebbe passed away in 1994; you see, he is the Moshiach…”

Moshiach is described as transcending paradox (“nosei hafochim“).  We have no greater paradox than Gimmel Tammuz.  On the one hand, it has all the hallmarks of a “histalkus“, which essentially means “disappearance” as in “passing away” (although Chassidus explains that it actually means greater revelation, one which transcends revelation).  A “histalkus” of a Rebbe is the culmination of his leadership, and even though he continues to live on (also in this physical world, and even in a body [as we know that the Baal Shem Tov and the Maggid of Mezeritch were present in a bodily form in the Alter Rebbe’s prison cell])—nonetheless, there is an “end of an era”, and a new Rebbe emerges to carry on the mission.

Nothing of the sort happened on Gimmel Tammuz 5754.

The leadership of the Rebbe has not diminished by even the smallest measure, rather, to the contrary—the dedication of his Chassidim is stronger than ever and his leadership is more widely influential than ever.  There has not been a “break” but rather a “continuation” (see the sicha of 28 Sivan).

The Rebbe, in the sichos of Gimmel Tammuz, addresses the previous miraculous events of Gimmel Tammuz:

  1. Yehoshua bin Nun causes the sun to stand still (the sun is the tzaddik of whom it says “the sun sets and the sun rises”—on Gimmel Tammuz the sun did not set);
  2. The Previous Rebbe was redeemed from a death sentence under the Communists and sent to exile.  It was the “beginning of the redemption”, but it was not clear to the Chassidim at the time. [Read further]

The power of our generation, the generation of Moshiach, lies in our ability to “see through the darkness”, to know that even despite all appearances to the contrary the leader of the generation, the Moshiach of the generation “stands and serves” and his leadership is uncontested.  The terminology for this day, and what the Rebbe’s present address is, are not the decisive factors.  Rather, the incontestable focus of this day is the fact that the Rebbe continues to lead our generation, the 7th generation, to greet the true and complete Geulah!

Yechi Adoneinu Moreinu v’Rabbeinu Melech HaMoshiach l’Olam Vo’ed!

28 Sivan 5751: Agree and Proclaim That the Geulah is Here

The 28th of Sivan marks the day in 1941 when the Rebbe and the Rebbetzin, a”h, arrived to America after fleeing Europe. [video]

The year 5751 (1991) marked the yovel year (50th anniversary) and a special booklet was printed and distributed by the Rebbe in honor of the special day.  The Rebbe spoke a sicha preceeding the Maariv prayers, and following Maariv, when it was announced that there would be a break while they will go to bring the booklets, the Rebbe interrupted with a smile and said that instead of a “break” there will be a “continuation” and the Rebbe proceeded to continue speaking.

During the “continuation” of the sicha, the Rebbe said:

…in order for the Holy One, blessed be He, to bring about [the Geulah] in a complete manner, He requires (so to speak) the participation of every single Jew, that via “our deeds and our effort” the Geulah comes.  Thus, He must require, so to speak, that a Jew will agree, and more than that — that he will want and will proclaim that not only “the time has arrived for  your Redemption”, but rather that simply the Geulah is already present….  This is brought about by a Jew in golus.

Reading this closely, note that the Rebbe is saying that what is needed in order to BRING the redemption is that a Jew who is still in GOLUS (meaning that he has not experienced the Geulah) nonetheless will AGREE and PROCLAIM that the Geulah is ALREADY here “b’pashtus”!  To agree, and to go so far as to proclaim, that the Geulah is already here while you yourself are still in golus–this is what brings the Geulah!

28 Sivan, 5751 (Rebbe’s Arrival in America in 1941)

1. It is customary to develop a connection between a positive event and the day on which that event transpired, revealing how the day itself is a “day of merit.1 This surely applies in regard to the present day, the 28th day of the third month. 28 is numerically equivalent to the word כח, meaning “strength.” Thus, it contributes a dimension of strength and permanence to the entire day.2

This in turn grants strength to every Jew to carry out his preparations for the ultimate redemption. In particular, this applies in our generation, after the charge of the Previous Rebbe for us to “Stand prepared together” for the coming of the ultimate Redemption.

This concept can be connected with Parshas Shelach, the Torah reading of the previous Shabbos, which relates how Moshe sent3 spies “to explore” Eretz Yisrael, and thus allow it to be conquered more easily.

The Hebrew for “to explore,” לתור, is also significant. The root of the word לתור is also connected to the word יתרון, “advantage,” as in the verse “The advantage of the land is in all things (בכל).” בכל refers to the attribute of Yesod which includes within it all the Sefiros above it. Through descending and enclothing itself in “the land,” which refers to the attribute of Malchus, an advantage is generated for the quality of Yesod.

Malchus brings into revelation all qualities. In an ultimate sense, the concept of revelation is associated with permanence, when one is above change. This quality will be realized in the Era of the Redemption which — unlike the redemptions which preceded it — will never be followed by an exile. And thus all the qualities will be revealed in this material world. (This concept is reflected in the similarity between the Hebrew words for redemption, גאולה and revelation, גילוי.)

Thus, the redemption will be complete. שלימה, the Hebrew for “complete,” also contains the letters of the name שלמה, “Shlomo.” King Shlomo is associated with peace as the verse declares, “Shlomo will be his name and I will grant [Israel] peace and tranquility in his days.”

Peace is also connected with the concept of redemption as explained by theMitteler Rebbe in connection with the verse “He redeemed my soul in peace for the many were with me.” The Alter Rebbe recited this verse before he was redeemed, and thus it shares a connection with his personal redemption onYud-Tes Kislev. Nevertheless, in an ultimate sense, the verse is associated with the future Redemption which will come about as a result of the spreading forth of the wellsprings of Chassidus outward that began with the Alter Rebbe’s redemption.

The concept of “the many were with me,” refers to the transformation of this world, which is characterized by multiplicity and division, until it becomes “with me,” i.e., united in the oneness of the Redemption, these manifold qualities become positive influences.

The redemption will become a present matter; i.e., it will come immediately, and become manifest in this very place, which has a threefold advantage of being a house of prayer, a house of study, and a house of good deeds. These three activities are associated with the month of Sivan which is characterized by three.4

Sivan is also the month of the giving of the Torah which includes “all the new concepts to be developed by an experienced Torah scholar.” In an expanded sense, this also refers to the new concept developed by a child in the present era when he expresses his hope that Mashiach will come. This will bring about a new expression of G‑dly influence, for G‑d, motivated by His great love for the Jews — a love that relates to children as reflected in the verse “Israel is a youth and I love him” — will bring about the Redemption in an unlimited manner in this world.

This present place is also a preparation for “the Sanctuary of the L‑rd established by Your hands.” Although the place for that Sanctuary will be inEretz Yisrael, and in Jerusalem, the preparation will be accomplished here, through “the spreading of the wellsprings of Chassidus outward.” May the “spreading,” the “wellsprings,” and “outward” be realized in a full and complete sense.

On the surface, the concept of a full and complete sense of “outward” is undesirable for this seems to indicate an existence apart from G‑d, as it were. The true sense of outward, however, is to reveal how there is nothing which is apart from G‑d, and He is manifest in the furthest removed reaches.5

This relates to the extension of the revelation of Chassidus to the “lower half of the world.” Although the Torah was not given in this portion of the world, it is from here that the spreading forth of Chassidus reached peaks never appreciated beforehand. Although this service was begun in “the upper half of the world,” in Lubavitch and in the other centers in which the Rebbeim lived, it was here, from this building, 770, that the spreading of Chassidus reached its most complete expression.

Indeed, the number 7706 is numerically equivalent to the word (ו)פרצת, “and you shall spread forth.” From this limited space, Chassidus will spread forth in an unlimited manner, reflecting the prophecy “And Jerusalem will exist without confines.”7

The Previous Rebbe caused that the first revelation of “the Sanctuary of the L‑rd established by Your hands,” will be here in 770, the place where he spent the last ten years of his life. This revelation will encompass the entire building from its lowest levels until its roof on which Mashiach will stand and announce, “Humble ones, the time for your redemption has come.”

And from this state, we will proceed, together with the entire Jewish people8, taken by “the clouds of the heavens,” to Eretz Yisrael, and to the Beis HaMikdash. May this be in the immediate future mamash.9 This will be hastened by our gifts to tzedakah, and for that purpose, money will be distributed at the conclusion of this gathering. May this “bring near the redemption,” and may it be in the immediate future.

2. As mentioned previously, today is the 28th, the כח of the month of Sivan. This date leads to the 29th of Sivan which is the day proceeding Rosh Chodesh. This shares a connection to the Jewish people for “the Jews resemble the moon and establish their calendar according to the moon.”

Rosh Chodesh involves a concealment of the moon. This, however, leads to a union between the sun and the moon, a union which is representative of the union between G‑d and the Jewish people. There is no separation in this unity; on the contrary, it is a complete bond, “they shall be as one flesh.”

This union also produces offspring and “the essential offspring of the righteous are their good deeds.” This adds perfection to the good deeds performed by each and every member of the Jewish people and reveals how the Jews become G‑d’s partner in the work of creation. As it were, G‑d cannot achieve this by Himself, and He needs the help of the Jews. And the Jews’ consent to accept this partnership causes Him to announce, “The time for your redemption has come.”

As mentioned, the Hebrew for “redemption,” גאולה, resembles the Hebrew for “revelation,” גילוי. Through the transformation of exile (גולה) into redemption (גאולה), the Alef, G‑d (Alufo shel olam), “the L‑rd of the world,” is revealed.

This will also be accompanied by a revelation of Pnimiyus HaTorah (Torah’s mystic dimension) as implied by the verse “He will kiss me with the kisses of His mouth.” All the revelations of Pnimiyus HaTorah we have been granted are merely a foretaste of the revelations of the Era of the Redemption.

Pnimiyus HaTorah is connected with the hidden dimensions of the Torah which are related to the hidden dimensions of G‑d and the hidden dimensions of the Jewish people. Then will be revealed the yechidah, the essence of the Jewish soul, the dimension of Mashiach possessed by every Jew. This is enhanced by the gathering together of many Jews in a house of good deeds, a house of prayer, and a house of study. And from this house will begin the revelation of G‑d’s dwelling in the lower worlds and we will proceed to greet Mashiach and receive “the new [dimension of the] Torah which will emerge from Me.”


  1. Even if the positive event occurred at the end of the day, the entire day is considered as a “day of merit.”
  2. This dimension is further emphasized by the fact that the 28th day of the month follows the 27th day. 27 is 3 cubed and thus is associated with achazakah in regard to the concept ofchazakah.
  3. Our Sages explain that G‑d did not give Moshe a direct command to send the spies. Rather, He left the matter up to Moshe’s choice. The term our Sages use to convey this concept l’daatechoh(לדעתך), is also significant. This reflects a connection to the attribute of Daas(דעת), knowledge, which was personified by Moshe.
  4. Note the commentary of Rav Nissim Gaon who explains the connection of the third month with the giving of the Torah, a threefold light, to the Jews, a threefold people. (The name Nissim Gaon is significant.Nissim, Hebrew for “miracles,” indicates a connection to open miracles. Gaon (גאון) is numerically equivalent to 60 and thus indicates a connection to the sixty tractates of the Mishnah.
  5. This relates to the concept of the advantage possessed by miracles that are manifest within nature in which the natural order becomes a medium for the revelation of the highest levels of G‑dliness.
  6. 770 is also significant because seven is an important number. 770 reflects one hundred and ten (i.e., both one hundred and ten reflecting levels of completion) times seven.
  7. This lack of limitation will not be constrained by the fact that “I will be a wall of fire around her,” i.e., there will be physical limits to the city.
  8. The Jews will also bring “their gold and silver with them,” i.e., the redemption will also encompass their material property. (Gold and silver are also metaphorical terms for the attributes of love and fear.)
  9. Mamash means “in a manifest manner in this material world.”

Translation: Sichos In English