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How
To Relate To Gimmel Tammuz
By Rabbi Levi
Yitzchok Ginsberg
The
mashpia Reb Mendel Futerfas used to tell the following
story:
One
of the greatest disciples of the Baal Shem Tov was the Chassid Reb
Zev Volf of Zhitomir. On his deathbed he summoned his student, Reb
Schneur of Pastov, for his final words:
“My
son,” Reb Zev Volf began, “there are hard times ahead for the
Jewish people, the period of ‘the footsteps of Moshiach.’ Jews
who shave their beards with a razor will be heads of the
community; they will even be given Shishi or Maftir
in shul. Yet Chassidim of 80 or 90 years old, with decades
of avodas Hashem behind them, will still be putting pennies
in the pushke before davening, begging G-d to
strengthen their emuna p’shuta in our chachomim
and tzaddikim.
“And
Jews like us will still be searching our souls to determine if our
emuna is genuine…”
“So
Rebbe, what can I do?” asked the disciple.
“My
advice to you is to tell others what I have said,” Reb Zev Volf
replied. “This will make it easier for them to hold on to their
faith during turbulent times.”
Reb
Mendel would then always point out that Reb Zev Volf’s last
concern wasn’t about faith in G-d, but simple faith in chachomim
and tzaddikim. The Torah is referred to as Moshe’s
Torah – “the Torah that Moshe commanded us” and “Remember
the Torah of Moshe My servant” – even though the Torah is
obviously from G-d. For the most important element of avodas
Hashem, the very foundation upon which everything else is
built, is absolute faith in “Moshe My servant.”
It
is only when a Jew has one hundred percent faith in Moshe Rabbeinu,
when he is completely connected to the Rebbe, that he can have
full faith in G-d. If, G-d forbid, his emuna in the Rebbe
is defective, his faith in G-d is also not real.
***
We
are now approaching Gimmel Tammuz. Once again, we are faced with
the crucial question: How should we relate to this holy day?
Of
course, it is our fervent desire that the Rebbe Melech HaMoshiach
will be revealed by then, and that he himself will answer all our
questions. But if, G-d forbid, Moshiach is delayed for another few
moments, we must also be aware of what the Rebbe wants us to do in
this contingency. That is why it is necessary to repeat some basic
ideas which should already be obvious to everyone:
*That
the Rebbe is chai v’kayam in the literal sense, in a
physical body on the material plane of the world, is a fact that
is based on everything we have ever been taught. “Any other
alternative is simply impossible.” According to Chassidus, there
cannot be a situation in which there is no Rebbe, G-d forbid. The
very concept flies in the face of reality, and contradicts G-d’s
plan in the creation of the world.
The
simplest “proof” is that every Chassid knew this and accepted
it as fact up until Gimmel Tammuz. In every single Lubavitcher
periodical it was presented as incontrovertible, unquestionable
truth. That the Rebbe is Melech HaMoshiach was not up to
individual interpretation or argument, just something that we took
for granted, having been raised on this knowledge.
As
explained in numerous places in Likkutei Sichos (Vol. 25,
page 7 for one), in every generation there has to be a Nasi
with the soul of Moshe Rabbeinu invested in his physical body.
This Nasi is the channel through which all G-dly vitality
flows to the Jewish people, and from them to the world at large.
This is the way it always was and always will be according to the
Torah, till the end of time. The dynamics themselves aren’t
subject to change.
Chassidus
further explains (see sicha of Shabbos Parshas Tzav
5751) that the reason a physical body is necessary is that the
Rebbe functions as “a connecting intermediary” between G-d and
the world – “I stand between Hashem and you.” In order for
the G-dly vitality to animate and sustain creation, it must first
clothe itself in the body of the Nasi. The Rebbe is
completely nullified to G-d; his entire existence is
G-dliness. In other words, the Rebbe “combines” G-dliness with
the physical world, allowing the Divine flow of vitality to
permeate the lowest plane.
The
same principle is true in microcosm, pertaining to the G-dly soul
of every Jew. In the same way the brain is the intermediary
between the spiritual soul and the physical body, and the soul
must first clothe itself in the brain to animate the various
limbs, so too the Nasi HaDor is the channel or intermediary
between the Divine energy that sustains creation and the physical
world. And just as it is impossible for a person to live without a
head, so too is it impossible for the world to exist without a Nasi
in a physical body.
This
principle is the underlying basis upon which the world was
created. If we cannot comprehend our present situation, the
problem lies solely in our ability to explain it. But lack of
understanding on our part in no way changes the fact that the
Rebbe is chai v’kayam in the literal sense.
True,
none of us could have anticipated our experience of Gimmel Tammuz.
But, as will be explained, what our physical eyes perceive is not
in contradiction to Torah, and does not mean that the very
foundation of our lives should be abandoned, G-d forbid.
According
to Torah law, if a chacham determines a halacha
before a given situation arises, we are obligated to accept it. By
contrast, if he determines the halacha only after the
situation has presented itself, we are not allowed to accept his
ruling, even if he claims to have heard it on good authority. The
reason for this is that in matters of Torah and halacha,
absolute objectivity is required. Halachos cannot be
rendered under duress, and are not subject to popular vote. Once a
halacha has been determined it cannot be changed, and
whatever happens afterward is irrelevant.
Without
exaggeration, we heard the Rebbe tell us thousands of times that
the Torah is “the Torah of truth” and “the Torah of life,”
providing direction for our daily existence. The Torah’s laws determine
what life is, and establish the true reality. The Torah does
not change or adapt itself to the variables of time or place. Only
the Torah can determine reality.
In
general, the Torah doesn’t contradict what our eyes perceive as
physical evidence. On the contrary, by telling us what to do in
particular situations, it gives strength to the world and
reinforces reality. The Rebbe has even explained that what we
perceive as reality is due only to the force the Torah bestows
upon it.
As
our Sages asked, “How do we know that snow is white? Only
because the Torah states ‘[your sins] will be as white as
snow.” If snow would appear to be any other color, we would
still know that in reality it is white.
Another
example is the planetary orbits. The Torah tells us that the sun
revolves around the earth and not the other way around.
Disregarding for a moment the Heisenberg Principle of
Improbability and the Rebbe’s numerous explanations about modern
science ultimately validating Torah, does anyone seriously think
we’re supposed to distort the Torah, ch’v, to make it
more “modern” and palatable?
There
are many other examples of what the Torah establishes as reality
that seems to contradict common knowledge or perception. Does a
believing Jew simply disregard what the Torah tells us? Obviously
not. The only issue for the Jew is to find out what the Torah
really says. Once that is done in a completely objective manner,
“even if all the kings of the east and the west claim
otherwise,” our only answer is the saying of our Sages: “It is
preferable that Shlomo and a thousand like him be lost, rather
than nullify a single letter of the Torah!”
The
same principle applies to the issue at hand. Before Gimmel Tammuz,
not one Chabad Chassid doubted that according to Torah there could
be no histalkus. So what happened? Are we supposed to
change what the Torah says just because it’s suddenly unpopular?
Anyone who even considers the notion is following his own theology
rather than Hashem’s.
As
the Rebbe shlita said in 5710, “Der Rebbe hot altz
bavorent – the Rebbe foretold everything.” How much more
does this apply today!
I
cannot believe that even the biggest fool would seriously consider
that the Rebbe didn’t anticipate Gimmel Tammuz, that it came as
a surprise to the Rebbe or was against his will. How can anyone
think that the Nasi HaDor would neglect to tell us
what is expected of us after Zach Adar and Gimmel Tammuz?
Any
responsible person in a position of leadership would anticipate
the future, let alone a manhig Yisroel and prophet, the Nasi
HaDor and Melech HaMoshiach. The Rebbe knew exactly
what would occur, and “foretold everything.”
What
exactly did the Rebbe do? He told us that a “new period”
related to the final Redemption commenced on Chaf-Beis Sh’vat
5748, which would require more avoda and independent effort
on our part. All previous types of avoda have been
completed, and the only thing left to do is to actually bring
about the revelation of Moshiach. In this new period we would not
be able to rely on the Nasi HaDor, but would have to work
independently. Furthermore, the Rebbe stressed that this would be
the responsibility of each one of us.
From
that point on the Rebbe’s “style” changed dramatically. The maamarim
gradually decreased in frequency and eventually ceased. The sichos
kodesh became shorter and more concise. The Rebbe almost
completely stopped elaborating on Rashi, the Rambam, Pirkei
Avos, and the like, and those points that were elucidated were
extremely brief. At the same time, the Rebbe began to speak
incessantly about the coming Redemption. The Rebbe told us
countless times that the service of “separating the sparks” is
over, “the buttons are already polished,” and that Moshiach is
due to be revealed at any moment. The Rebbe explicitly stated that
Moshiach is already present and is having an effect on the world,
and declared that “the time for your Redemption has arrived.”
The only service that remains is to actually greet Moshiach
Tzidkeinu, allowing him to fulfill his mission to take the Jewish
people out of exile.
Parenthetically,
the whole debate about whether or not to publicize Moshiach’s
identity is superfluous. It is simply pointless to go around
quoting sichos and tzetlach from before Zach Adar:
Before
Gimmel Tammuz, everyone spoke about the Rebbe as Moshiach and
nobody batted an eye. The banner “Yechi Adoneinu Moreinu
V’Rabbeinu Melech HaMoshiach L’olam Va’ed” appeared
each week on the opening page of Kfar Chabad magazine. If
that’s not publicly identifying Moshiach, what is? Every single
“official” Chabad publication touted the Rebbe as Moshiach,
clarified the concept, and called upon the whole world to accept
his sovereignty.
Allow
me to quote the feature article on the front page of issue #318 of
Sichat HaShavua: “It does not require much imagination to
come to the conclusion that the [person who] acts in such a manner
will eventually be revealed as the Redeemer of Israel. When you
also take into consideration the Rebbe’s persona…it is
eminently clear that this tzaddik is none other than he who
will soon be revealed as Moshiach. Chabad Chassidim have known
this all along, although they may have refrained from declaring it
openly. We are now at the climax [of a historical process], which
paradoxically appears to be the lowest point. Without doubt, it is
a difficult moment, a test, after which the great light of the
Redemption will break through. Have faith, and we will merit that
it happen.”
Another
piece on the back page of the same issue, under the heading
“Jewish Life,” describes the Rebbe sitting on the balcony of
770 “after davening on weekdays and Shabbos, before
thousands of people crammed into the beis ha’midrash. The
Rebbe’s holy eyes are piercing, serious, and extremely aware.
The Rebbe scrutinizes the crowd, considering each person
individually. When the song ‘Yechi Adoneinu Moreinu
V’Rabbeinu Melech HaMoshiach L’olam Va’ed’ bursts
forth, the Rebbe nods his head and conducts the singing,
encouraging and energizing it.”
The
next week’s issue of Sichat HaShavua, #319, contains the
following: “True, it is not easy to cling to a belief that seems
to fly in the face of reality. People ask such difficult
questions…yet you know that the only answer lies in the realm of
faith. For the whole concept of Moshiach is above nature, in
contradiction to the reality of the world, and indeed, against
logic.” “It is a test of faith, depending on the degree that a
person is affected by what appears to be physical reality, and how
much he is willing to rely on G-dly faith, the supernatural, the
foundation of which is the Torah and the words of our tzaddikim.”
And yet, “tens of thousands of the Rebbe’s Chassidim are
passing this difficult test, and are not becoming dejected.”
Only
after Gimmel Tammuz did some people scramble to find
“other explanations” for what has always been eminently clear.
But, of course, these new “interpretations” were not given to
Moshe at Sinai! And anyone claiming that the Rebbe deliberately
misled us, G-d forbid, for such a long period of time is obviously
not the kind of person to determine what is permissible and what
is forbidden according to Torah.
There
are several components to the “new period” that began on Chaf-Beis
Sh’vat 5748, among which are the following:
Our
generation is distinguished from all previous generations by the
fact that the concept of hefsek or interruption of life
does not apply. The Biblical injunction of “to dust you shall
return” can be fulfilled by the spiritual nullification of
“and may my soul be like dust to everything,” after which we
will pass directly into the “eternal life” of the full and
complete Redemption.
The
phrase that the Rebbe used so often in the early years of his nesius,
referring to the darkness of exile as a “choshech kaful
u’mechupal” (“doubled and redoubled darkness”)
virtually disappeared in his later sichos. The Rebbe
repeatedly stated that the world is ready for the Redemption, and
pointed to various world events to substantiate that Moshiach is
already exerting a positive influence. The unique avoda of
our times consists of joyously anticipating Moshiach’s
revelation at any moment.
With
the advantage of 20/20 hindsight, it’s easy to see how the Rebbe
foresaw everything. The Rebbe gradually accustomed us to the idea
that there would be no histalkus of the soul from the
physical body, and that his “illness” was more than met the
eye. Rather, the whole phenomenon of Zach Adar and Gimmel Tammuz
is only for the purpose of attaining the highest level of bittul
necessary for the Rebbe’s revelation, the “fiftieth gate,”
as the Rebbe elucidated so often in his most recent sichos
kodesh.
On
Rosh HaShana 5752, the Rebbe spoke about the baal
ha’tokeia’s face turning red (from the effort), and
described a condition that we would recognize as a stroke. Yet the
Rebbe went on to ensure us that he was only speaking of something
that is extremely positive and beneficial!
To
anyone with even a smidgen of a Chassidishe chinuch, the
notion that ‘the Rebbe did everything he could to prevent our
current situation but wasn’t able to’ is utterly repugnant.
As
every Chassid knows, it is axiomatic that the Rebbe transcends the
limitations of the natural world. Everything happening to the
Rebbe is with his full approval and in accordance with his will,
which is synonymous with G-d’s will. As far as the Rebbe is
concerned, there is no such thing as helem or tzimtzum.
The Rebbe, who is completely nullified to G-d and united with Him,
knows everything and can do whatever he wants. As the Rebbe
declared in the sicha of Chaf Av 5710, whoever doubts this
doubts “I am the L-rd your G-d” and “You shall not have any
other gods before Me.”
This
includes even when a Rebbe is imprisoned or seemingly ill; to the
Rebbe, there is no darkness or concealment. The concepts of Geula
and refua are extraneous to him; they only seem to apply
from our limited standpoint.
Should
the Rebbe decree that the Redemption must take place now, there is
no doubt that it would happen — “When the tzaddik
decrees, the Holy One, Blessed Be He, fulfills it.” The fact
that the Rebbe hasn’t is the ultimate level of mesiras nefesh,
in accordance with G-d’s will that the Jewish people redeem
themselves from exile through their own efforts. (See sicha
of Shabbos Parshas Pinchas 5744.)
During
the period of Sfiras HaOmer, the Rebbe Rayatz would make a mark in
his siddur each night to “remind” him of where he was
holding. Surely there was no need for this, as the concept of
forgetting does not apply to him. Nonetheless, the avoda of
a tzaddik requires him to “go through the motions” in
order to affect even the lowest levels of existence. Similarly,
the Rebbe “went through the motions” of exhorting us and
urging us on to do more, all the while knowing how things would
play out.
There
are many things in the world that seem to contradict G-d’s will.
People do aveiros, steal, murder, and rob. Yet would anyone
think that G-d really wants to stop them, but, nebach,
it’s beyond His ability to do so? To the believing Jew, G-d is
omniscient and all-powerful. Whatever happens in the world is
according to His will, whether or not we can understand it.
In
the same way, the Rebbe knew exactly what would happen before and
after Gimmel Tammuz. With prescience and foresight, he taught us
how to look at the world around us and determine what the true
reality is according to Torah.
The
Rebbe has also emphasized that the unique avoda of our
times flows in the direction of “below to Above.” Bringing
about Moshiach’s revelation is dependent on us. No longer can we
wait for explicit directives, but must act independently, and G-d
will give us special abilities to know what to do.
The
avoda required of us now is different from anything we’ve
ever done in the past. No longer can we fulfill our obligation by
simply studying a Rashi sicha or going out on mivtzaim.
Every action we take must be with a single goal in mind: Moshiach.
As the Rebbe commented about himself, “I am crazy about
Moshiach!”
The
acceptance of Moshiach’s sovereignty must come from below, from
the people, which is why we cannot wait for explicit directives.
And in order to accept Moshiach’s sovereignty, the world has to
know who Moshiach is.
In
other words, there was no stroke and no histalkus, G-d
forbid, in the usual sense. The period we are now going through is
for the sole purpose that we act as if under our own power and do
all we can to bring Moshiach.
The
Rebbe has placed his trust in us. He is watching each of us
intently, waiting for us to fulfill our mission. With true achdus
and love for one another, we will overcome all obstacles and make
the final Redemption a reality.
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