This is the Shabbos on which the month of Tammuz is blessed. The unique nature of that month need not be explained to those assembled here for it is popularly referred to by chassidim as "the month of redemption," commemorating the Previous Rebbe's release from prison on Yud-Beis Tammuz.[26]

The Previous Rebbe's release and subsequently, his departure from Russia and ultimately, his arrival in America which came as a result of that release, led to an increase in the "spreading of the wellsprings of Chassidus outward." Thus, our efforts in the month of Tammuz must be concentrated on this undertaking - Yafutzu Mayonosecha Chutzah.

This phrase originates in the Tanach.[27] It follows that each of its words, like those of any Biblical verse, contains unlimited significance. They each can provide us with significant lessons associated with Yud-Beis Tammuz, emphasizing how we can increase the dissemination of Chassidus in an unlimited manner.

1. Yafutzu - "Shall Spread": This implies that the study of the teachings of Chassidus should spread, i.e., be disseminated broadly, in an unlimited manner, without any limits or constraints. For if there are any restrictions whatsoever, one cannot consider this as yafutzu - spreading - in the true sense.

   There are two implications to the above approach:

   1. The first involves the place where Chassidus is studied. The study of Chassidus must permeate every aspect of that place without leaving a single element whose nature remains unaffected.

   2. The second involves the teachings which are being disseminated. One should not hold back any concept (even the most abstract and refined). Instead, every idea should be disseminated outward. One should not think that since the people "outside" are on a low level, only the lower, more basic aspects of Chassidus should be spread to them and the "higher," more refined aspects should be regarded as too precious to be "spread outward."

   Were a person to think in these terms, his mode would be one of constraint and limitation. This is the direct opposite of Yafutzu. Instead, Chassidus has to be spread in an unbounded manner, even to the extent that it is "wasted." In this vein, in the discourses of Basi LeGani, the Previous Rebbe refers to the metaphor of a king who opens his treasure houses and uses the most precious and most valuable articles that have been stored for generations to obtain the funds necessary to be victorious in battle.

2. Mayonosecha - "Your wellsprings": This word emphasizes the unlimited quality that must be associated with the spreading of Chassidus for the very nature of a wellspring is unlimited.

   This concept is illustrated by a law regarding the immersion of an impure substance. When an impure article is immersed in a wellspring, it regains ritual purity regardless of the quantity of water present.[28]

   To explain: When an impure article is immersed in water that has become separated from its source, quantity is significant. Since the water has been separated from its source, its spiritual power has been weakened and it is necessary for a specific quantity to exist to compensate for that weakness. Hence, immersion cannot bring about ritual purity unless such a quantity is present. There are no such restrictions with regard to a wellspring. As long as it is connected with its source, it has unlimited power. Accordingly, the quantity of water is not significant.

   This teaches that in addition to spreading even the "highest" aspects of Chassidus outward without any restrictions, we must reach inward - to our own "wellspings" - and involve our deepest spiritual powers. One must tap not only his "revealed powers," the aspects of his soul that easily flow into conscious thought and feeling, but even, his "hidden soul powers," the qualities connected to the essence of the soul. In this way, his efforts will transcend all limits and constraints.

3. Chutzah - "outward": As mentioned above, the spreading of Chassidus must be carried out in an unlimited manner. This arouses a question.

   A lack of limitation is only possible because of G-d's infinity; while, in contrast, the creations are limited.

   Thus, Chassidus explains, the world of Beriah, the spiritual worlds below it, and how much more, our physical world, are characterized by limitation. Atzilus is a combination of two opposites - G-d's infinity and the concept of limitation[29] - but the worlds below Atzilus are by nature limited.

   Surely, this applies to a place which Torah itself describes as "outside," beyond the limits of holiness. Its limitations are surely greater for it lacks a connection with G-d's holiness, the source for the quality of infinity. Nevertheless, since Chutzah is a word in the Tanach, like all other Torah concepts, it possesses an unlimited dimension.

   The intent is that there are manifold levels that can be described as being "outside." For with regard to the "wellsprings," even the highest levels of holiness are "outside." Then there are levels outside the realm of holiness, and in that context itself, very many levels, until one reaches the furthest extremes possible. The wellsprings of Chassidus can - and must - be spread to all of these levels. No matter how far removed one is, Chassidus must be extended to him.

   The unlimited quality associated with the efforts of Yafutzu Mayonosecha Chutzah was given expression through the redemption of Yud-Beis Tammuz.

   The Previous Rebbe's source and roots were in Lubavitch, more generally, in the province of Moholiev (or Vitebsk) and, even more generally, in Russia as a whole. This is evident from the manner with which the Previous Rebbe cherished the Jews from that country. Nevertheless, from there, in connection with the events leading to and resulting from the redemption of Yud-Beis Tammuz, the Previous Rebbe began a series of exiles from Lubavitch to Rostov until he was forced to leave that country and ultimately came to America, a place where the observance of Judaism was lacking - the "outer reaches" of Jewry in his time.

   However, the intent of all these exiles was an elevation to a higher rung, indeed, to a rung so high that it could not be reached except through the process of these exiles. Each exile and descent brought about an increase in the dissemination of Chassidus until the greatest descent, coming to America, brought about an unlimited and unbounded increase in these activities.

   This led to Yafutzu - unlimited and unbounded efforts - that tapped Mayonosecha - the essential qualities of the soul - and reached Chutzah - the furthest removed places. On a very simple level, we saw how through coming to America, the Previous Rebbe was granted the opportunity for abundance and peace of mind which he had never enjoyed previously. This gave him the potential to increase his dissemination of Yiddishkeit and Chassidus.

   The Previous Rebbe's personal experience relates to the concept of exile as a whole. The purpose of exile is to lead to a greater revelation. This is reflected in the Hebrew words used for those terms. The Hebrew word for exile golah resembles the Hebrew for redemption geulah except that it lacks an alef. Alef stands for G-d, the "L-rd (Alufo) of the world." Drawing down the alef, generating the awareness of G-d, transforms exile into redemption.

   The relationship between exile golah and revelation gilah, however, is even closer. There is no need even to add a letter. All that is necessary is to change the vowels. Thus even when the Alef of the redemption is still hidden in the exile, the exile itself can lead to greater revelation.

   The above also relates to the portion of the Torah read this week, Parshas Shelach. Shelach means "send out"; a person is sent out of the physical - and even the spiritual - place that is his natural environment.

   The command Shelach was associated with the conquest of Eretz Yisrael. In a personal sense, this parallels our efforts to - to quote the Tzemach Tzedek - "make Eretz Yisrael here," i.e., make the place to which each one of us are sent an extension of Eretz Yisrael by spreading Torah.

   This involves:

   1. The manner in which the mission is carried out - an unbounded spread of activity as explained above regarding Yafutzu.

   2. The source from which one is sent - it should involve the highest aspects of our spiritual potential - Mayonosecha; and,

   3. the place to which one is sent - one must effect even the furthest removed places - Chutzah.

   The Previous Rebbe was the Nasi (leader) of the generation. A Nasi exists for the people as G-d told Moshe:[30] "the only reason I endowed you with greatness is for the sake of Israel." Accordingly, everything that happens to a Nasi relates to - and can be considered as existing for - every member of the generation.

   Similarly, the increase in the service of Yafutzu Mayonosechoh Chutzah experienced by the Previous Rebbe in relation to Yud-Beis Tammuz relates to each and every individual. Everyone has to carry out the mission of Shelach in a manner of Yafutzu Mayonosechoh Chutzah as described above.

   The Previous Rebbe himself expressed this point in the letter he sent regarding Yud-Beis Tammuz, stating "G-d did not redeem me alone on Yud-Beis Tammuz, but rather, all those who hold the Torah dear, keep its mitzvos, and all those who merely bear the name Israel." The Hebrew words for the latter phrase Kol Asher B'Shaim Yisrael Yichuneh imply a relation to a Jew whose Jewish identity is only a kinui, i.e. it is not the name he commonly uses, but rather one with which he is called on occasion. Nevertheless, he is a Jew and is affected by the Previous Rebbe's redemption.[31]

   May our service of Shelach and of Yafutzu Mayonosechoh Chutzah, which involves making our surroundings into Eretz Yisrael, lead to the era when we will all proceed to Eretz Yisrael in the literal sense. May we continue from the redemption of Yud-Beis Tammuz to the ultimate redemption led by Mashiach. And may this all occur speedily, in our days.

   

Notes:

26. (Back to text) There are other - indeed, opposite - factors associated with the month of Tammuz, e.g. the fast of the seventeenth of Tammuz. Nevertheless for ourselves, who witnessed the Previous Rebbe's release, this must surely be considered the dominant factor.

27. (Back to text) Mishlei 5:16.

28. (Back to text) Mikvaos 1:7.

29. (Back to text) Since Atzilus was brought into being to serve as an intermediary between G-d's infinity and created existence, it has elements relating to both these dimensions.

30. (Back to text) Berachos 32a.

31. (Back to text) The connection to every individual is further emphasized by the fact that the Previous Rebbe chose to express this concept in a letter. Were it to have been stated in a discourse, there might be room to think that it would require meditation and concentration in order to be understood. However, everyone appreciates that a letter sent by the Nasi of the generation is something that should be read by everyone without hesitation and immediately put into practice.