English translation — י"ב-י"ג תמוז

A.

As is known,

each month has its particular matter and content¹

; and understandably²

(and in particular – that everything is indeed by Divine Providence),

that the month which contains within itself a special day

(or – special days)

the content of that month is connected with the content of the day

(or – days).

revealed,

that the entire month became transformed into a time of joy – “<b>the month </b>which was turned for them from sorrow to joy”⁴

– even to practical law,

that the entire month is fit for the reading of the Megillah⁵,

also – “<b>When </b>Adar enters we increase in joy”⁶

; likewise the month of Nissan is called <b>the month </b>of redemption⁷

because of that which on the fifteenth of it was the redemption from Egypt].

Regarding the month of Tammuz, we find that it contains two opposite matters:

The special day of this month,

which is mentioned in &lt;b&gt;the Written Torah&lt;/b&gt;

(in the Prophets&lt;sup&gt;8&lt;/sup&gt;),

is "the fast of the fourth" – the fast of the Seventeenth of Tammuz&lt;sup&gt;9&lt;/sup&gt;

on which day "the city was breached"&lt;sup&gt;10&lt;/sup&gt;

; and this is a general matter in the &lt;b&gt;month&lt;/b&gt;&lt;sup&gt;11&lt;/sup&gt;,

as is understood from the fact that the fast relates to the entire month&lt;sup&gt;12&lt;/sup&gt;

– "the fast of &lt;b&gt;the fourth&lt;/b&gt;"

(the fast of "the fourth of the months"&lt;sup&gt;13&lt;/sup&gt;)

And according to this,

the content of the month of Tammuz is connected with the opposite of joy – calamities,

and in particular, that from the seventeenth of Tammuz &lt;b&gt;and onward &lt;/b&gt;the Three Weeks begin,

days of mourning.

On the other hand,

in our generation there was revealed another special day in this month and with an opposite content – the &lt;b&gt;Festival of Redemption &lt;/b&gt;of the 12th-13th of Tammuz

(when the Rebbe, the father-in-law, was completely freed from imprisonment and exile),

which this was not a private redemption,

for him alone,

but as he writes in his well-known letter&lt;sup&gt;14&lt;/sup&gt;

: "Not only me did the Holy One, blessed be He, redeem on the 12th of Tammuz,

but rather also all lovers of our holy Torah,

observers of commandments,

and also whoever is called by the name Israel, etc.'",

which this includes &lt;b&gt;all &lt;/b&gt;types of Jews.

D.

H.

This is a Festival of Redemption for &lt;b&gt;all &lt;/b&gt;Jews.

And according to the above-mentioned, it is understood,

that the matter of <b>the Geulah</b> is a primary and general content in the entire month of Tammuz.

(also)

Geulah,

and on the contrary – it was known

(from what is stated in the Written Torah)

<b>Only</b> the matter of the calamities therein?

– because,

as we find it in Torah in general,

that successively new matters in Torah are revealed and added, and together with this it is “all was given to Moses from Sinai”¹⁵,

And the explanation in this – every matter has <b>its </b>time when it needs to be revealed¹⁶

(and from when one needs to fulfill it – and see the matter of the days of Purim¹⁷

A.

Z.

W.)

And likewise in our matter: specifically now,

in the generation of the heels of Mashiach –

(in close proximity to the coming of the &lt;b&gt;final Redeemer &lt;/b&gt;– King Mashiach)

– is the time when the concept of &lt;b&gt;the redemption &lt;/b&gt;of Tammuz needed to be revealed].

B.

Just as there are two extreme special days in the month of Tammuz,

likewise we find it also in the name*&lt;sup&gt;17&lt;/sup&gt;

of the month itself – "Tammuz":

א)

"Tammuz" is a name of an &lt;b&gt;idol &lt;/b&gt;– as it states in &lt;b&gt;Tanach &lt;/b&gt;

(Ezekiel&lt;sup&gt;18&lt;/sup&gt;)

"the women sitting weeping for Tammuz"

("a form that they heat up etc."&lt;sup&gt;19&lt;/sup&gt;)

– which is the lowest extreme.

ב)

On the other hand,

it is explained at length in Chassidus,

that the intensity of the heat of the season of Tammuz

is in its inwardness a most lofty matter.

For the physical sun becomes drawn down – like all things of the world which become drawn down from their inner essence,

as it is in its spiritual source – from "the sun of &lt;b&gt;Hashem&lt;/b&gt;"&lt;sup&gt;21&lt;/sup&gt;

("sun and shield is Hashem Elokim"&lt;sup&gt;22&lt;/sup&gt;)

is also a parable and example of the absence of change above

(I the Lord have not changed²³),

and of the <b>nullification </b>of the worlds²⁴

– the very opposite of idolatry],

The sunrise of the summer days is in its inwardness the rising of the sun of Havayah²⁵,

and the <b>intensity </b>of the heat of the season of Tammuz is connected with the <b>intensity </b>of the revelation of the name Havayah²⁶

; that is,

that in the season of Tammuz the name Havayah shines

(which is above nature)

with more intensity than the entire year.

True that "all idolatry written in the Torah is permitted to mention its name"&lt;sup&gt;28&lt;/sup&gt;

and "Tammuz" is "written in the Torah" as above – but it is only "&lt;b&gt;permitted &lt;/b&gt;to mention" not &lt;b&gt;an obligation &lt;/b&gt;– so why did they initially choose a name

(of idolatry)

that requires a dispensation for it?

And according to the above, it is from the outset no question: That which &lt;b&gt;we &lt;/b&gt;call the month "Tammuz" is from the aspect of the elevated concept of this name&lt;sup&gt;29&lt;/sup&gt;

– for then the intensity of the heat of "the sun of Hashem" shines;

Indeed,

there are those who use the same word as a name of idolatry – so,

&lt;b&gt;in the manner of &lt;/b&gt;the statement of our Sages&lt;sup&gt;30&lt;/sup&gt;

(regarding a similar matter)

"Let His world perish because of the fools

(with a question mark)

": Because "fools" made "Tammuz" a name of idolatry,

must it remove the possibility to praise the Supreme One with the elevated concept of the month of Tammuz

(that "the sun of Hashem" shines then with intensity)?

And also in this case one sees the wonder

(as above end of section 1')

: That which is written in <b>the Written Torah</b> and was known throughout all generations,

is the lowest extreme of "Tammuz" – that it is a name of idolatry; and specifically the inner dimension of the Torah – as it was revealed in the latter generations in the teachings of Chassidus – reveals and publicizes to all,

the highest extreme in Tammuz,

the <b>intensity</b> of "the heat" of "the sun of Havayah".

3.

Seemingly one could explain that which in the <b>same</b> month there are two opposites

(due to exile and destruction)

and festival

(referring to the redemption)],

that this itself proves [it]:

The purpose of the fast³¹

is

(not the distress and fast for themselves,

that one should, heaven forbid, remain with the fast,

but)

that the fast should be transformed into "for joy and for gladness and for a festival

(im)

good

(im)

– and this is understood with a kal vachomer from the cause of the fast,

exile,

whose purpose is not the exile itself,

heaven forbid,

but <b>to go out</b> of exile and merit redemption;

And in order to remind a Jew about this matter – to awaken him and bring him to do everything that depends on him to end exile

(by nullifying the <b>cause</b> of exile – "because of our sins we were exiled from our land, etc."³²)

the Almighty placed into the month of Tammuz

(the time of calamities)

a day of redemption.

And in the manner as in the month of Av there is also the festival of the fifteenth of Av³³

(and Shabbat Nachamu)

which reminds about the consolation³⁴

that will come upon the mourning of the Ninth of Av

(and upon the gevurot and dinim of the month of Av in general).

But the explanation is not sufficient – because:

a)

This would be fitting if the day with the content of redemption comes <b>after</b> the day and time that emphasizes the exile

(about the month of Av,

which the fifteenth of it

(and Shabbat Nachamu)

comes after Tisha B'Av)

However, since the 12th-13th of Tammuz are <b>before</b> the 17th of Tammuz³⁵

(and between the straits),

it follows from this,

that the concept of the redemption in Tammuz is

(not the aspect of redemption that comes

(<b>later</b>)

as a result and culmination of exile,

but rather the opposite entirely)

a redemption that is as a preface to exile.

b)

When the two matters – exile and redemption – come <b>together</b> in one span of time

(in one month),

it is understandable,

that primarily the matter which is the main purpose and intention must be heard – the <b>redemption</b>;

Even if one would say that the matter of exile must be heard,

because through this there is addition in the matters of redemption – specifically because “she was doubly punished” comes afterwards the “double consolation”³⁶

– it is nevertheless secondary to redemption,

it is a cause for the

(later)

elevation of redemption.

to the name of the month of Av – as it is brought in the Targum&lt;sup&gt;38&lt;/sup&gt;

and Mishnah*&lt;sup&gt;38&lt;/sup&gt;

– the word "Menachem" – Menachem Av – to emphasize immediately in its name that the month's main essence is

(not gevuros and dinim,

but)

the <b>consolation </b>regarding the matters of Av&lt;sup&gt;39&lt;/sup&gt;].

And accordingly it requires explanation: If one were to say that in Tammuz there is also the

(main –)

content of redemption – how does it come,

that over the course of so many generations they only knew about the secondary

(the fast),

and the <b>main </b>thing was not known?

4.

From all this it is understood,

that the content of the month of Tammuz is indeed the matter of the “fast” of the 17th,

but in this itself there are two modes,

how to understand the matter of the fast:

A)

As it is <b>in externality</b> – then it appears as a thing of calamity.

2)

The <b>innermost aspect</b> of Tammuz – the Tammuz as it will be in the future,

when then will be <b>revealed</b> the glory of Hashem*³⁹

– a day of joy and gladness and a festive holiday.

d.

The recognition,

that it is not only calamities <b>because of</b> redemption,

but that the <b>Tammuz itself</b> is in its innermost aspect a matter of "joy and gladness"; because⁴⁰

also the calamities themselves are in innermost aspect an expression of the Almighty's <b>love</b> for Jews⁴¹,

which is why "it is like a great and awesome king who bathes with his honor and himself the excrement of his only son out of his great love" is "Hashem washed away the excrement of the daughters of Zion"⁴²

(Atbash etc.),

which is indeed brought from the great ones and decisors of Israel⁴³,

that Tisha B'Av

(and likewise the Seventeenth of Tammuz – which is the beginning of the destruction of Tisha B'Av)

always falls on the <b>same day</b> of the week as the first day of Passover – d.

e.

e.

a hint that both are in innermost aspect <b>one</b> matter,

an expression of <b>His kindness</b>],

&lt;b&gt;And on the contrary&lt;/b&gt;: in this law is clothed &lt;b&gt;the inwardness &lt;/b&gt;of love,

it becomes revealed more in a matter of the opposite

(in gevuros etc.)

; in the manner of a father who punishes his son for that which he did a thing which he was not permitted to do – is indeed the severity of the father a result of &lt;b&gt;the intensity &lt;/b&gt;of his love

(that therefore the undesirable conduct of the son took so much from him until that he does an action opposite to his nature),

the inwardness of love comes out in the opposite movement of severity.

With this Chassidus explains,

that in the future Tisha B'Av will become a holiday

(and on the contrary – an even greater holiday than other festivals&lt;sup&gt;44&lt;/sup&gt;)

– At first glance: it is indeed true that after the Third Beis HaMikdash will be built, there will no longer be a place for mourning on Tisha B'Av over the destroyed Beis HaMikdash,

but why should this become a &lt;b&gt;Yom Tov&lt;/b&gt; – "Is there here nothing but the exit from sorrow, and it will be then as if it had not been destroyed, so that Tisha B'Av will not be a bitter day"&lt;sup&gt;45&lt;/sup&gt;?

And the explanation –

Because the inner content of Tisha B'Av &lt;b&gt;now&lt;/b&gt; is the innermost love that is above; only as long as the aspect of gevurah and "anger" above still rules in revelation

(in the time of exile)

and the innermost love is hidden,

the day of Tisha B'Av has the content of a fast

(with all the laws of a fast)

But "after the judgment was carried out &lt;b&gt;and the &lt;/b&gt;wrath was finished"&lt;sup&gt;46&lt;/sup&gt;

– what will be in the future – will remain only and – openly the inner love that exists in connection with this day,

it will already automatically become a day of joy and gladness etc.

5.

And it can be said that this is the reason why during all these generations one

(in an open manner)

could have only the matter of the fast of Tammuz – because,

as above,

the strength and inner love

(and the redemption)

of Tammuz is clothed in garments – specifically in matters of gevurot;

Only in the generation of the heels of Mashiach,

when there already begins the "taste" and "sparkling" of the future redemption⁴⁷,

came the time to give "to taste" also <b>the </b>matter – to be able to feel how the innerness of

(and the Three Weeks in general)⁴⁸

is a matter most sublime;

Therefore did the Almighty make – as preparation and introduction to the Three Weeks – the miracle of 12-13 Tammuz,

And in particular, that in the redemption the two extremes mentioned above expressed themselves

(regarding exile in general)

– as there must first be a matter of gevurot

but “after the judgment was carried out” one sees that the darkness and gevurah were in their innermost essence

(because,

and moreover – in it itself there is)

the intensity of the chesed and the advantage of light:

On one side, the Rebbe underwent the sufferings and torments of imprisonment in the most severe manner,

until having a verdict of the opposite of life, G-d forbid;

On the other hand, however,

one saw in the redemption of 12 Tammuz

(not only the liberation of our Rebbe,

but)

how the entire course of matters of the imprisonment was in its inwardness – not, G-d forbid, a matter of "limitation",

but the opposite – the essence of kindness⁵⁰,

the clearing of the way to <b>broaden</b> the work of spreading Torah etc. in <b>an entirely</b> different and higher manner,

until reaching to all ends of the earth,

(which the Rebbe

(the Maharash"b)

of blessed memory⁵²

used regarding the imprisonment of the earlier Rebbe)

– this olive, when they crush it

(specifically)

it brings forth its oil – the crushing is a stage in the order of "it brings forth its oil"⁵³].

And furthermore: the redemption of 12 Tammuz also transformed one of the &lt;b&gt;imprisonment &lt;/b&gt;

(&lt;b&gt;and exile&lt;/b&gt;)

-days themselves

(from before 12 Tammuz)

into a day of joy and gladness – not only transformed into a preparation and beginning for the &lt;b&gt;later &lt;/b&gt;ascent of the redemption of 12 Tammuz,

but that &lt;b&gt;it itself &lt;/b&gt;is a day of &lt;b&gt;redemption &lt;/b&gt;

(in the manner that the &lt;b&gt;fast itself &lt;/b&gt;is transformed into joy and gladness)

3 Tammuz,

when the Rebbe was freed from imprisonment and was exiled for three years in exile,

then &lt;b&gt;it &lt;/b&gt;

(in that year)

appeared as another stage in his imprisonment – an exile to be in &lt;b&gt;exile&lt;/b&gt;,

which in certain details is as difficult as death

(as the Chinuch&lt;sup&gt;54&lt;/sup&gt;

explains it),

Until,

that then one did not know whether this was a lightening etc.,

or only a way to be rid of the pressure of the diaspora to free the Rebbe,

and afterwards they will again seek a pretext etc. G-d forbid;

the redemption of 12 Tammuz revealed,

that in truth the day of 3 Tammuz was

(not a beginning of exile,

but)

the first stage in the <b>redemption</b>⁵⁵

– it is a day of salvation and deliverance; and moreover: the salvation and deliverance

(kindnesses)

of <b>that </b>day

(when the Rebbe was freed from <b>imprisonment</b>),

is,

in certain details,

greater than that of 12 Tammuz

(which was only a redemption from <b>exile</b>)⁵⁶.

6.

With this will also be explained, in addition, the matter of the two extremes in the name "Tammuz":

In the course of the generations,

when in Tammuz only began its content as it is in externality

(the [month] of calamities and misfortunes therein),

it was publicly known only of Tammuz as a name of idolatry – d.

h.

It is a time of concealment and hiding of Divinity,

until the ultimate concealment and hiding

(name <b>idolatry</b>)

But when it became closer to the time of the Geulah,

the Pnimiyus HaTorah – which reveals the innerness of every thing – revealed and publicized the innerness of "Tammuz"⁵⁷,

that specifically in this darkness there is the

(power of)

"<b>Yisron</b> HaOhr" – the <b>to'kef</b> hachom of "Shemesh Havayah".

And after the matter was revealed in <b>Torah</b> – it then came down into the world,

in the miracle of 12 Tammuz,

in which was seen with physical eyes the to'kef hagilui of "Shemesh Havayah" which is above nature,

which broke through the very lowest concealment and darkness,

the deepest and worst opponent of Torah and mitzvos,

until they themselves agreed to the release of our Rebbe – knowing,

that this very thing will encourage those who engage in spreading Torah etc. in that country; i.e.

that is

that those same ones who arrested the Rebbe because of his work in spreading Torah etc.,

they themselves "agreed" to an <b>increase</b> in this very work in that country!

7.

One of the very simple instructions that one must derive from the above-mentioned matter:

When the days of Bein HaMetzarim approach and a Jew begins to think how great is the darkness of the time of exile in general and of the time of Ikveta d’Meshicha in particular,

he can,

G-d forbid,

fall into a state of despair,

not knowing how he will be able to overcome all the difficulties.

He indeed knows that through

(and from)

the trouble and suffering in the time of exile will <b>afterwards</b> emerge an elevation at the time of the redemption; but <b>now</b> he finds himself nevertheless in such a dark and bitter exile – how can he <b>now</b> overcome all the difficulties?

So to this the instruction is,

which teaches and encourages,

that on the contrary: specifically in <b>this</b> generation,

the generation of the footsteps of Mashiach,

one has the revelation of the inner dimension of the Torah which <b>revealed</b> and publicized the inner content of the days – that in them is the power of love of the Supreme One for Jews; and as an introduction to the days one has the holiday of redemption of Yud-Beis-Yud-Gimmel Tammuz,

which demonstrated how one can in <b>this</b> time of exile itself⁵⁸

bring out this inner elevation <b>in revelation</b>

(in a way that the concealment and hiding is nullified also in externality)

And this encourages and strengthens a Jew to immerse himself in these days in the <b>inner</b> content of exile,

and all the more so that he should not be affected by the bitterness and lowliness of the state of exile –

as it is required according to the Shulchan Aruch,

in all details,

but he finds advice <b>through the Torah</b> to do matters of joy also in these days – for example: by making a siyum on a tractate which becomes a "festive day for the sages"⁵⁹

also in <b>these</b> days

(until one may eat a meat meal when one makes a siyum on a tractate during the Nine Days⁶⁰)

; or generally immerse oneself even more in Torah study which gladdens the heart⁶¹,

and especially in the study of the laws of the Chosen House etc.

(regarding the building of the Holy Temple and the like),

that through this study in Torah of the matters of the "form of the Temple" it is "I consider them as if they are engaged in building the Temple"⁶²]

What the conduct brings out into revelation⁶³

The inner essence of the Three Weeks – as they will be in the future – that these days will be transformed "into joy and gladness and good festivals."

(From the talks of Shabbos Parshas Shlach and Shabbos Parshas Chukas 5737)