The Light of the “Three Weeks”

During the summer, there are three weeks when the Jewish world traditionally goes into mourning. Though many harsh events have occurred during this time throughout Jewish history, the period is primarily bracketed by two tragedies. The first is the Roman breach of the walls of Jerusalem 70CE, which happened on the Hebrew date of the 17th of Tammuz. The second is when the Roman army destroyed the Holy Temple by setting it ablaze, a mere three weeks later on the Hebrew date of the 9th of Av.

On these two days themselves, able-bodied Jews traditionally fast. During the three week span between these dates a variety of mourning practices are observed. 

As was his way to see the positive in everything, the late Lubavitcher Rebbe shared with us that these three weeks do not simply have to be seen as a spiritual “black out”. We can actually fill this period with positive vibes. Behind the perceived darkness, lingers the very light of the Messiah. This period is particularly auspicious to tap into that light. Therefore, among his followers he transformed these three weeks into a program of study about the Messiah and matters related to the messianic era; to focus more on preparation for the redemption. 

This was a paradigm shift away from the previous view, as it looks to the future rather than the past. Of course, the same customs apply and what’s read in Synagogue does not change. However, he showed the way by demonstrating how to change our attitudes towards this period. Yes, we can change our attitudes!

In the perspective of the “three weeks” I was raised with we also mentioned the messianic era. But mostly this period was focused on the sorrows of the past. If anything, any mention the messianic era was employed in the service of intensifying our sense of sorrow and even our sense that we were helpless victims tossed about in the stormy seas of exile and persecution. In my subjective experience, the mention of the Messiah was like someone dangling a candy before a starving child and taunting, “Not yet, not yet...”. Why? Just so the child can experience the painful cravings of hunger all the more.

The Rebbe flipped all this on its head. He encouraged using these three weeks as a means to look forward to the redemption and use it as a program to prepare for an amazingly glorious future. He employed this period’s referencing of the past only to induce a heightened sense and appreciation for the future we are preparing for and looking forward to - not to emotionally self flagelate, but to positively anticipate.

Unlike the old approach which looked to the future to intensify our sense of sorrow over the past, the Rebbe taught us to look to the past to appreciate why we are working for the future ~ and maybe even to enhance the taste of the future in the present. Those preparing the Sabbath meals get to taste from its delicious foods even while it's still Friday afternoon.

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A "Gimmel Tammuz" Dream

Someone I know shared a dream:

A Caribbean man, from either Jamaica or Haiti, was a natural intuitive. He accepted his gift as divinely given and dedicated his life to using it to advise people - guiding them through their journey in time. 

He was the kind of person whom can be seen in town fairs offering spiritual services from a makeshift booth. His tools of trade were various, drawn from his culture: herbs, incense, cards, colored candles, etc. He'd travel from fair to fair; city to city, town to town, outpost to outpost - reaching as many people as he could.

One day, by the vibes of his very own intuition it dawned upon him that the next step on his journey was to join the Jewish People. Being already learned in the Bible and spiritually sensitive, his conversion journey under the auspices of Lubavitch was relatively smooth. Before long, he was a card carrying member of the Lubavitch community and devoted to the Rebbe.

With surprising ease, he adapted his vocation to Judaism as well. Gone were his previous tools of trade. He spoke the language of pure monotheism. When advising, he dressed his insights in words of Torah, mostly Scripture (as that is what he was most familiar with). 

When clients approached, he opened a partition, which opened rather dramatically. It opened as a widening circle, much like the aperture of a camera or the pupil of the eye. 

One sunny day, at a fair, he opened his dramatic partition. Confidence beamed from his face. Suddenly, he saw the Lubavitcher Rebbe approach his booth. The expression on his face went from confident to worried, as if a dark cloud swept across the bright sun.

He cringed and wondered, "Does the Rebbe not approve of my vocation? I tried to make it kosher. If I can't do this then what can I dedicate my life to doing?"

When the Rebbe came face to face with him, to his surprise nothing he was anxious over was even mentioned. The Rebbe asked pleasantly but with authoritative bearing, "Why aren't you quoting more from my teachings and from teachings about the Messiah?"

With that a wave of relief came over him. He realized that his Rebbe did not come to chastise, but to lovingly advise. The Rebbe dropped on his lap a very effective tool, one so obvious that it was utterly overlooked.

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The dreamer wondered, "Why the Lubavitcher Rebbe couched his message in a story and did not relate it to me directly?"

He wondered and wondered, but no immediate answer arrived. Then a few days later, a possible answer dawned on him.

The dreamer is a sensitive person who has emotional trouble handling criticism. For him, it comes off as rejection; either actual or potential.  Possibly, the Rebbe was being sensitive to his emotional needs and shielded him (a) by communicating the message to a third party, namely the dream character, and (b) by having the dream character model for him how to appropriately react.

Upon realizing why a dream character might have been used as his proxy, a wide smile broke out across his face.

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The Soul of Sabbath

My grandparents lived in the L.A. San Fernando Valley. During their final years, I made several trips from the United States East Coast to visit with them. During one of those trips I found Sabbath hospitality about a mile or so away from their home. Not being allowed to drive on the Sabbath, I took a long walk that Sabbath afternoon to see them. I didn't mind the walk. The weather was pleasant and the sites were interesting. 

Upon arrival at my grandparents' home, I was greeted by a young woman visiting from Lithuania, the daughter of one of the household aids. She was studying to be an attorney and was spending time with her mother during school break. She expressed surprise that I had just taken such a long walk, when I could have simply driven. Knowing that she's an "attorney in training" and values law, I shared with her the following. 

The laws of a country do not merely restrict their citizens; they also create a structure which allows for a particular atmosphere - one where a person can viscerally experience the country's ideals, values, culture, beliefs, etc. Successful laws end up creating a particular "feel on the streets", a vessel alive with a society’s spirit. Similarly, the restrictions of the Sabbath are not merely a set of "do not does". Rather, they are structural devices which allow for an atmosphere of peace, tranquility, holiness and contact with the divine. By these restrictions a "body" is formed which allows in a particular kind of soul of holiness, one which is alive and pulsates within the hearts of the Sabbath observant.

The concept resonated well with her and she smiled with appreciation.

Later on, it dawned on me that this concept does not only apply to the Sabbath, but to all of the "do not does" of the Torah. They are structural devices which allow in particular spiritual lights, affording them entry into our lives. 

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