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Shabbos R"Chodesh Tammuz-and the Arrest/Liberation of the Previous Rebbe

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Lubab:
1. This Shabbos has a two-fold connection with the arrest and liberation of the Previous Rebbe. Today is the thirtieth day of Sivan, a day which has a special connection with the fifteenth of Sivan (when “the moon is full”) and when the incarceration began. Simultaneously it is Shabbos Rosh Chodesh Tammuz, a day which has a special connection with the twelfth of Tammuz when the Rebbe was liberated.
Some months have thirty days — they are full months — while others have only twenty-nine days — they are deficient months. The thirtieth day of a month creates its ‘fullness’ and completes the other days; thus it is uniquely related to the other twenty-nine days.

Rosh Chodesh Tammuz is also uniquely related to the other days of Tammuz. Chassidus explains that the reason Rosh Chodesh is called Rosh Chodesh, the head of the month and not the beginning of the month, is because it is related to the other days of the month as the head is related to the rest of the body. The head not only contains the vitality for the limbs, it also guides their actions after they receive that vitality. Similarly, the head of the month contains within it the other days of the month and guides them after it has passed.

These two aspects, coinciding on the same day, cause a duality in the day. This day is attached to the month of Sivan — it is the thirtieth day of that month. At the same time it is the head of the month of Tammuz — Rosh Chodesh Tammuz.

The connection between the Rebbe’s arrest and liberation (which are both connected with this Shabbos), is more readily discernible when we examine the events as they occurred. The incarceration began on the day when “the moon is complete,” the 15th of the “third month.” This was to have been the “completion” of the resolutions undertaken by the Previous Rebbe to spread the “three-fold Torah (Chumash), Nevi’im (Prophets), and Kesuvim (Writings) undaunted by any obstacles, even to the point of self-sacrifice. However, because it was the time of Golus, the Rebbe was arrested on that day.

If we look deeper into the matter, we can see that the purpose of the incarceration was actually the consequent liberation. This was a “descent for the purpose of ascent,” enabling the “superiority of light from darkness” and the “superiority of wisdom from folly” to emerge. It was so that an abundance of light and wisdom superior to that which existed before, should be the result of the arrest. This deeper purpose became evident when the actual liberation occurred, on the 12th-13th of Tammuz.

These events are similar to those connected with the giving of the Torah. The Torah could not be given until “Yisro heard... all that G-d had done,” and “he came” and said: “Now I know that the L-rd is greater than all other gods.” Similarly with regard to the liberation of 12th-13th of Tammuz, the self-same people who had arrested the Previous Rebbe later said, “Now I know” that he must be freed. Their words affected the liberation as well as the subsequent increase in the spreading of Torah of Mitzvos.

The beginning of the liberation was the 3rd of Tammuz.[108] The government had already decided on Rosh Chodesh Tammuz to free the Previous Rebbe. On Friday, the second day of Rosh Chodesh, the Rebbe was told that after a few hours given to him to go to his home, he must travel directly to his place of exile in Kostroma. Because of the possibility that his observance of Shabbos would be effected, the Rebbe delayed his departure from prison until Sunday, the 3rd of Tammuz. This delay resulted in an increase in the Rebbe’s self-sacrifice for the sake of Shabbos.

A lesson we can learn from the liberation is that we should work, undeterred by any obstacles, in spreading Torah in accordance with the Rebbe’s desire. That is, we should spread the learning of Torah, and since “great is learning that brings one to action,” we must also fulfill Mitzvos.

In the Maamar “Ten who sit and occupy themselves in Torah,” there are two directives which are stressed: learning Torah and love of a fellow Jew. Wherever one goes, one should gather together “ten Jews and sit and learn Torah,” including in the group all ten categories of Jews. These range from “your heads” and “your tribal chiefs,” to “your hewers of wood” and “your water carriers.” These categories are similar to those enumerated in the Previous Rebbe’s letter of 5688. These range from “me alone (the Previous Rebbe),” to “all those who are called by the name Israel.”[109] In order that all ten categories should be able to “sit and learn Torah” together, without any arguments or differences between them, there must be true love of a fellow Jew.

Each person must “occupy himself in Torah.” This means that his approach to Torah should not be that of a paid employee; it should be as if learning Torah is his business and occupation. An employee works exactly the amount of hours for which he is obligated. However, when it is his own business he works in, then even when he goes home he thinks about it. So, too, should it be with the “business” of Torah learning. In his business, he does not wait until someone comes and asks him if he has merchandise (Torah) to sell; rather he goes and looks for customers. As we find by G-d, (and “righteous people are comparable to their Creator”) that He searched the whole world over to find a buyer for his “concealed treasure,” the Torah.

The above encouragement which we draw from Shabbos Rosh Chodesh Tammuz should inspire us to do more the nearer we get to the 12th-13th of Tammuz, especially in this, the hundredth anniversary of the birthday of the Previous Rebbe.

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