1. The Significance of Gimel Tammuz and Mishnah Study
Tonight, following Mincha, we mark the third day of Tammuz, which is the yahrzeit—anniversary of passing—of our Rebbe. There is a tradition to study Mishnah on a yahrzeit, as the word Mishnah shares the same letters as neshama—soul. This study is for the benefit of the soul of the departed and for our own souls, strengthening our connection to the Rebbe’s neshama. The custom is to select Mishnayos that begin with the same letter as the name of the person for whom we are studying. In this case, the first letter is Mem. Conveniently, Mem is also the first letter of all Mishnayos in the first tractate of Brochos, specifically in the order of Zeroyim. The very first Mishnah begins with “Me’emosai,” which starts with Mem. Therefore, we will study at least a portion of this first chapter.2. The Literal and Deeper Meaning of “Me’emosai”
The word “Me’emosai” literally means “from when.” The Mishnah’s question is: From when does one begin to recite Shema in the evening? The Torah requires us to recite Shema twice daily: “when you lie down and when you get up.” Thus, there is an obligation to recite it once at night (lying down) and once in the morning (getting up). The Mishnah begins with nighttime because that’s how it appears in the verse: first lying down, then getting up. Additionally, Jewish days always begin at night—as with Shabbos, Yom Tov, and yahrzeit—so it makes sense that we start with Shema at night. Beyond its simple meaning, there is a deeper interpretation: “Me’emosai” can also be read as “with awe,” referring to reading Shema in a state of awe and reverence for HaKadosh Baruch Hu. This reflects an inner dimension: reading Shema at night symbolizes serving Hashem during times of darkness or concealment.3. Nighttime as a Metaphor for Darkness and Exile
Evening represents darkness—a time when things are hidden or difficult. During periods like those of the Beis Hamikdash, miracles were open and Hashem’s presence was evident; it was like daytime, full of light and clarity. In contrast, exile (golus) is a time of darkness when Hashem’s hand is not openly seen. A story illustrates this idea: Two Chassidim discussed a teaching from the Baal Shem Tov about Divine Providence (hashgacha pratis). Even something as small as a dried leaf rolling in the street happens by Hashem’s design—whether moved by wind or by a person. The Alter Rebbe emphasized that even how it moves (by wind or human) is determined by Hashem. Everything in creation is under His control, but during times of darkness we do not perceive it clearly.4. Experiencing Light During the Rebbe’s Lifetime
When the Rebbe was physically present among us, it was like daytime—bashachris, full of light and clarity. The Rebbe embodied holiness, goodness, care, energy, passion, joy—qualities that made godliness tangible and accessible. Gatherings would be filled with unity and joy as thousands joined together under his leadership to serve HaKadosh Baruch Hu. After Gimel Tammuz, however, we entered a period akin to evening (ba’arvin)—the sun has set (boa shemesh). We no longer have that direct inspiration and encouragement from the Rebbe; instead we find ourselves yearning for his guidance while holding onto his promises—especially regarding Mashiach—which were always truthful.5. Serving Hashem During Times of Darkness
In this era of ba’arvin, we must still recite Shema—with awe (me’emosai)—accepting upon ourselves ol malchus shamayim—the yoke of Heaven—even when inspiration feels distant or absent. Despite feeling alone or discouraged at times, we maintain faith and commitment through Kabbalas Ol—acceptance—and Amunah—faith—in Hashem. The Mishnah teaches us that even in dark times we can achieve unity with HaKadosh Baruch Hu through Shema Yisroel: affirming His oneness even when His presence seems hidden.6. The Halachic Details: When to Recite Shema at Night
The literal answer given by the Mishnah to “From when may one recite Shema in the evening?” is: from when Kohanim enter to eat their truma&mdash>sacred food portions given to priests. A Kohen who has become impure must immerse in a mikveh but cannot eat truma until nightfall—when stars appear (tseys hakochavim). That marks when one may begin reciting Shema at night. How long does this window last? Rabbi Eliezer says until one-third into the night (the end of its first third). Nighttime is divided into three parts using proportional hours (sho’os zmaniyos). The Chachamim—the sages—disagree and say until midnight (chatzos). Rabbi Gamliel holds that one may recite Shema until dawn (alos hashachar). Thus there are three opinions: Rabbi Eliezer (first third), Chachamim (midnight), Rabbi Gamliel (dawn).7. The Story of Rabbi Gamliel’s Sons and Practical Halacha
The Mishnah recounts an incident where Rabbi Gamliel’s sons returned home late from a party after midnight without having recited Shema yet. They asked their father if they could still fulfill their obligation since most sages rule only until midnight—even though their father permits until dawn. Their question was whether Chachamim truly disagree with Rabbi Gamliel or if their ruling was merely precautionary—to prevent people from delaying too long and missing Shema altogether. Rabbi Gamliel clarified that technically one may recite Shema until dawn; Chachamim set midnight only as a safeguard so people wouldn’t procrastinate. This principle applies elsewhere too—for example: burning leftover sacrificial fats/limbs on the altar can be done until dawn; eating certain korbanos permitted for one day can be done through that night until dawn as well.8. Going Beyond Strict Obligation—The Path of a Chosid
Why did Chachamim set earlier deadlines if technically more time remains? It’s to distance people from transgression—to ensure mitzvos are performed properly without risking neglect due to delay. This teaches us an important lesson about being a chosid—a pious Jew who goes beyond mere legal requirements (lifnim mishuras hadin). For those connected to the Rebbe especially on Gimel Tammuz there are higher expectations: representing his honor means striving further—to be kinder, learn more Torah, perform more mitzvos—and not just settle for minimum standards but bring extra light into our lives and into Kiddush Hashem—the sanctification of God’s name—in all we do.