|
| BSD. ON GIMMEL TAMMUZ, THE REBBE LEFT FOR US A SIGN.
From Hirschel Pekkar.
Some of us know what happened on “beis”, - the second day of Tammuz, and the next day on the third day - gimmel Tamuz, 1994, at the Beth Israel Hospital, in Manhattan.
In attendance at The Rebbe’s bedside, was a Jewish Doctor and a Philippine nurse, and they witnessed the miraculous progression of the events, the disappearance on the second day of Tammuz, of the monitored vital signs of life, the reappearance that happened after the philippine nurse refused to give up to try to revive the body of the Rebbe, and the eventual disappearance of the vital signs of life of The Rebbe’s holy body, on the third day of Tammuz.
There is no doubt, that the Rebbe had control over the situation, like the story is told about the Alter Rebbe, that when The Alter Rebbe told his daughter Rebetzen Devorah Leah, the mother of the Tzemach Tzedek, the third Lubavitcher Rebbe, that there is a serious complaint against him from heaven, that is endangering his very life, and that he wants to nourish the tree of chassidus that he has planted, although, he said, he could direct things to happen in this world from the world above, but this is not the way he wants it to be. From this story we see clearly that a Nossi Hador, - the Prince of the generation, A Rebbe, has the power to control what happens here below, from heaven, like Rashi says “ki hanossi hu hakol” He is everything and everywhere. The fact that the vital signs stopped on the second day of Tamuz, “yom bais” in Hebrew, but returned, shows, that the Rebbe did not want that “yom bais” - the numerical value of “bais” is two, should be the one to be specially remembered, because the letter “bais” indicates a physical plurality, two separate beings, it indicates something having a division between this one and this one, that is why the Rebbe did not want that something that indicates “division” should be specially remembered. About the physical world being created, the Torah, begins with a letter “bais” – two, because the physical world is made up of separate things, indicated by the number “two”.
The fact that it happened in this unusual way, and not on the third day only, is for us to take note of. it’s significance, of not being two, but specifically being three.
The answer why the number three is so special is, because the number three, is the only number that is the sum total of it’s previous two numbers. It encompasses the “one” that represents G-Dliness, and the “two”, that represents plurality, - the physical world, being together.
That is why, the number three plays such a significant part in the Torah, which is our life. The Torah itself has three parts – Torah, neviyim, kesuvim. It was given on the third month, to a people that is made up of three parts, - Kohanim, Leviyim, Yisraeilim. Etc. There is more added to the blessing after eating bread, because there were three men eating to-gether. The Mishnah Avos, after telling us, how the Torah was handed down, begins it’s instruction to us by saying “they said three things”, and “al shlosho devorim ho-olom omeid” - on three things the world stands”, also something that happens three times, becomes an established episode, in Hebrew it is called - a chazoko, which in Hebrew has the same numerical value as the word “omeid”. As a physical example, - a table that has three legs cannot wobble, even if the legs are not equal in length. This is the significance about the number three in general, and what can we learn from the number three, that the Rebbe left for us as a sign to follow, and of course this sign is for the purpose of receiving a blessing from “above?”
To shed more light on what we can learn from the number three, first, another aspect has to be explained. In parsha “vayigash, Torah relates, how Judah approached Joseph, who was the viceroy of Egypt, and who wanted to keep Juda’s brother Benjamin as a slave, to intercede that Joseph should let Benjamin return to his Father (Jacob), by saying “his soul (of the father) is bound up with his soul”(that of Benjamin). In the next sentence it says, “and it will be, that when he ( Jacob) sees, that he (Benjamin) is not present, he (Jacob) will die”. Here one can ask, why were two sentences needed for Judah to make seemingly the same point?
Answer. There are generaly two types of characters, some are attuned to be involved with the physical aspects of this world, that is what they “see” with physical eyes,, which they call, “the real world”, and some have a desire to slate towards the spirituality of the world, which they call “the real world”, the aspect of -“and his soul is bound up with his soul”. To be effective with another, one has to approach that person by his particular outlook, like by the Alter Rebbe who influenced others to become Chassidim, specifically by approaching them with the revealed part of Torah, which was their specialty. Since Judah did not know who Joseph was, and what gave him inspiration, he tried the spiritual approach first, because it seemed to Judah, that Joseph was some kind of clairvoyant, spiritually orientated, and since the spiritual, the neshomoh – the soul, does not die, therefore the word “die” is not mentioned in the sentence, that deals with - “his soul is bound up with his soul”. But the next sentence, where it says “he will see” with the physical eyes, then it says the word “die”, because it is only the physical aspect that you can “see” with the physical eyes, that dies.
In short, the aleph – one, represents G-Dliness, the beis – two, represents physicality, and this is the speciallity of the number three, as it represents both aspects being together, which is the purpose of creation, that with the Torah, you make a dwelling for Hashem here below.
When we bless another with lchaim, what is the meaning of “lchaim”, even souls in the world above, are also called “chaim” so what are we blessing the other person with? Answer, the Torah says, - “ki lo al halechem lvado yichyeh ho-odom, ki al kol motzei pi hashem yichyeh ho-odom” – not on bread alone does man live, but on what comes out of Hashem’s mouth, does man live. Some people pursue “lechem lvado” –bread alone, the physical life, but this is not what is called living, the physical has to be together with G-Dliness. In the word “lchaim” there are two words, “lechem” and two letters “yud”, which spell out The name of Hashem.
The purpose of it all is, that the G-Dliness – “one”, and the “two” physicality, should be together. Like we find in The Torah, the initial letters of “breishis boro elokim” that it is “beis”, “b” – with “aleph”, the “one” spirituality, and “two” – the physicality, together makes three. The wise one will now understand, what the hint of the number three that the Rebbe hinted to for our attention..
This number “three” is also an indication of the next month which is the month of “av”, this name has the letters of an aleph and a beis, telling us as follows, the Holy Temple was destroyed due to the problem with the “aleph and the “beis” of not being together, like in the story of Kamtza and Barkamtza, where the “two” – separation was expressed, but the “aleph” – unity was missing. The month of Tammuz is the time to make an appropriate preparation for the next month of “av”, like the month of Elul is a preparation to the month of Tishrei, by applying the hint of the “aleph” and the “beis”, that means, those who are in the category of “beis”, and those who are in the category of “aleph”, to make every effort of being together, then it will become Menachem AV, that the “aleph” and the “beis”, being together, as mentioned above, will have true comfort, and our Father In Heaven, our “AV”– Hashem, about Whom it says – “Shchinto bgaluso” – that the Divine Presence is also in exile, will also be comforted, and that will bring us to Moshiach, and the Beis Hamikdosh, that the “aleph” the G-Dliness will return to The “Beis” – The physical home, the Beis Hamikdosh, which will be number THREE, very soon, omein.
From Hirschel Pekkar.
|
