In honor of Gimmel Tammuz, which fell on July 9th, 2024, marking the 30th yarhtzeit (anniversary of the passing) of the Lubavitcher Rebbe, I immersed myself in three maamarim (discourses) delivered by the Rebbe. Gimmel Tammuz is a special time for chassidim (followers/students of the Rebbe) to reflect upon and strengthen their hiskashrus (spiritual connection) with the Rebbe. The chosen maamarim include V’Atah Tetzaveh, the last maamar edited and distributed by the Rebbe, and two others delivered on Gimmel Tammuz, which are based on talks from the Friedeker (previous) Rebbe.
Someone once told the Rebbe they had finished learning the Tanya, to which the Rebbe responded, “You learned it, but what did it teach you?” Inspired by this practice of internalizing lessons, I aim to share key takeaways from each of the three maamarim.
In this article, I will not delve deeply into the maamarim themselves but will highlight one main point from each. Then, I will weave these lessons into one central nekuda (point) that the Rebbe is imparting to us, his followers, the Jewish people, and the world. As with all maamarim, it is essential to meditate and contemplate: What is the Rebbe trying to teach me? What is his intention in this maamar? (from Practical Davening).
V’Ateh Tetzaveh, 5741 (1981)
V’Ateh Tetzaveh was the last discourse that the Rebbe personally edited and distributed. It is based on the verse in the Torah portion, Tetzaveh: “And you [Moshe] shall command the children of Israel, and they should bring to you pure olive oil, crushed for the luminary, to raise up a constant lamp.” Moshe Rebbeinu is called the Raya Mehemna, the faithful shepherd, because he nourishes and sustains emunah (faith) in the Jewish people, just as a shepherd tends to his flock.
The receiving of the Torah at Mount Sinai represents the pinnacle of revelation, when G-d revealed Himself to all the Jewish people. The Jewish people declared, Naaseh V’Nishma—“we will do and then we will listen”—demonstrating their acceptance of the Torah and mitzvot. However, it was only under the pressure during the Purim story that they “accepted what they began to do” at Sinai (Esther 9:23).
There are external pressures, like those during the time of Purim, that awaken people to their core and lead them to mesirat nefesh (self-sacrifice) for their Judaism. And other external pressures, like at Mount Sinai, which inspire us to live Jewishly.
We see that both the highest revelation at Sinai and the rock-bottom moment during Purim connect the Jew with his core. Nevertheless, the inspiration either doesn’t last or arises from a threat—similar to a person exhibiting superhuman strength in a time of danger.
But what about during a flatline period, with no high nor low? When everything seems to be going well, now what?
The Rebbe explains that this is where the highest expression of “crushed for the luminary” comes into play: When a Jew feels “crushed” by being in exile despite living in prosperity, this state leads the person to align his actions with his core—not based on anything external, but from the inside out. In this state, the person realizes that G-d is at his core, permeating his entire being, including thought, speech, and action, and thus raises “a constant lamp.” Regardless of the circumstances—day or night—the person lives aligned with his core. Acceptance is higher when it’s b’koach atzmo (through one’s own efforts) and not from external pressures. Put simply, when he is free and nevertheless chooses to fulfill Torah and mitzvot.
Hasam Nafsheinu B’chaim, 5718 (1958)
The Rebbe delivered this maamar on Gimmel Tammuz, Shabbos Parshas Korach, in 5718 (1958). It is based on a maamar from the Friedeker (previous) Rebbe on 12 Tammuz 5693 (1933). The maamar references the verse, “Hasam Nafsheinu B’chaim, The One who kept our souls alive and did not let our feet stumble” (Tehillim 66:9). In the maamar, the Rebbe discusses the machlokis (argument) between Korach and Aharon, which is much deeper than it appears.
Korach, the Rebbe explains, was quite brilliant and foresaw the future. He recognized that G-d’s essence is actually in physicality rather than in His revelations, which are in the higher worlds. Korach concluded that one should involve oneself in physicality and materiality. This follows the approach of serving G-d by “knowing Him in all your ways.” Instead of focusing solely on prayer, learning Torah, and similar activities, it involves a close relationship with G-d in everything a person does, including sleeping, eating, and working.
However, Korach made a crucial mistake. He overlooked a key detail: in order to reveal our true essence and “know Him in all your ways,” our actions must be “for the sake of Heaven.” The way to intimately know G-d in all aspects of life is by doing them with the purpose of Torah and mitzvot in mind. For our actions to be autotelic (having purpose in themselves), they must ironically be exotelic (for another purpose).
In Hebrew, this is expressed as atzme (for the purpose itself) and emtzoye (as a means to an end). Why does one sleep, exercise, meditate, eat, and perform all other actions?
Furthermore, how does one optimize performance in these activities and know G-d in them? By doing everything for the purpose of Torah and mitzvot, constantly growing and elevating who he is.
Yehi Hashem Elokeinu Imanu, 5724 (1964)
The Rebbe delivered this maamar on Gimmel Tammuz, Shabbos Parshas Korach, in 5724 (1964). Similar to the previous maamar, it is based on a talk from the Friedeker Rebbe in 5687 (1927), explaining the verse, “May Hashem our G-d be with us, as He was with our forefathers; let Him not leave us, nor forsake us.” The Rebbe explains that our request for Hashem to be “with” us implies that He is secondary to us. When we serve G-d from our own abilities, the revelations of G-d support and are secondary to our efforts. This focuses on serving G-d because He must be served, rather than for the revelations or rewards that may come from it.
The Rebbe reveals another aspect of one’s own efforts, akin to our forefathers, who had “complete bittul [subservience, nullification] to Hashem.” Even though they served Hashem with their own effort, they had complete subjugation to G-d always performing what He wants through them, like a "chariot for the rider." Similarly, we can adopt an attitude of making Jewish living non-negotiable. The Rebbe explains that when a person serves G-d because he wants to, it comes from a place of choosing between doing or not doing. But when a Jew has bittul like his forefathers, it is non-negotiable: he serves G-d because it is who he is and why he was created. As the Talmud states, “I was not created, but to serve my Creator."
With this type of attitude, the question is not if I’ll do it, but how can I serve my Creator in the healthiest, most uplifting, and real way, through my own efforts and with complete bittul.
The Rebbe has continually inspired and empowered us to be our own Rebbe, encouraging us to recognize the divine spark within each person, which is “literally a part of G‑d above” (Tanya, chapter 2). We must take personal responsibility for our lives, becoming creators rather than victims of our circumstances. In his very first speech, the Rebbe emphasized that his role is to guide and support us, but not to do the work for us. Moreover, select individuals even received the message to trust and listen to themselves. These maamarim express how we can awaken our own inner power and at the same time be at submission to G-d.
And to succeed through bkoach atzmo (one’s own efforts), one must be connected to the Rebbe of the generation.
We have experienced the lowest of lows and the highest of highs, and now we stand ready for Moshiach (the Messiah), speedily in our days.
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