1. The Historical Significance of Gimel Tamuz
This week’s parsha is Chukas—the portion of Chukas. I want to share a teaching from the third sicha—discourse—in volume 18, and also reflect on Gimel Tamuz, which just passed this Shabbos. Gimel Tamuz marks the yortzeit—anniversary of passing—of the Rebbe, now 24 years ago, which is hard to believe. But Gimel Tamuz is also significant because it was the day in 1927 when the Previous Rebbe was arrested. Originally, he was sentenced to death, but on the third of Tamuz, that verdict was commuted to exile instead. This change happened despite the Russian regime’s general disregard for world opinion at that time. Nine or ten days later, on the 12th and 13th of Tamuz, he was completely freed and eventually left Europe for America during the war years.
2. The Passing of Miriam and Aharon: Loss and Continuity in the Desert
This week’s parsha recounts the passing of both Miriam and Aharon. With their passing, certain miraculous provisions in the desert ceased. When Miriam died, there was suddenly no water for Bnei Yisrael because, as our sages teach, the well accompanied them in her merit. The people complained about the lack of water, leading to Moshe striking the rock instead of speaking to it—yet water flowed again, now in Moshe’s merit. When Moshe himself passed away (as Rashi notes), even this source ceased because his merit was gone.
Aharon’s passing brought another change: immediately after his death, the Canaanites attacked Bnei Yisrael. Rashi explains that this happened because the Ananei HaKavod—clouds of glory—that surrounded and protected Bnei Yisrael departed with Aharon’s passing. The Gemara teaches that these clouds returned in Moshe’s merit after Aharon died, but when Moshe passed away, they were gone for good.
3. The Function and Nature of the Clouds of Glory
The Rebbe discusses why we find explicit complaints about water but not about the clouds after Aharon’s death. The clouds had both a practical function—protecting from scorpions and snakes, leveling terrain, shielding from heat and cold—and a symbolic one as a sign of Hashem’s glory over His people.
The Rebbe distinguishes between two types of clouds: those serving essential needs (protection and guidance) and those serving as “clouds of glory.” When Aharon died, only these “glory” clouds departed; the essential protective clouds remained so there was no reason for complaint among Bnei Yisrael.
This distinction is reflected in our observance of Sukkos: although there were seven clouds (top, bottom, four sides, one ahead), halacha requires only two walls and a tefach for a sukkah because we commemorate only those clouds that served as “glory,” not those with purely practical functions.
4. Why Did Only Some Miracles Return?
The Rebbe raises an important question: why did some miracles return after their loss while others did not? After Miriam died and her well ceased, it returned through Moshe’s merit until his own passing. However, when Aharon died and the “clouds of glory” left, they did not return even though Moshe was still alive.
The answer lies in understanding Moshe Rabbeinu’s role as raaya meheimna—a faithful shepherd. His leadership provided not just privileges or luxuries but necessities for Bnei Yisrael. Thus, anything essential continued as long as it was needed—even after his passing—while privileges tied to individual merit (like Miriam or Aharon) ceased upon their deaths.
This principle is seen with both water and manna: after Moshe passed away on 7 Adar, manna stopped falling but what remained lasted until Bnei Yisrael entered Eretz Yisrael on 16 Nisan—demonstrating that what Moshe provided endured until it was no longer needed.
5. Lessons for Jewish Leadership: Continuity Beyond Passing
This idea connects directly to Gimel Tamuz. Just as with Moshe Rabbeinu or previous leaders whose influence continued beyond their lifetimes through what they provided for their flock, so too with our own leaders—their impact persists even when it is no longer visible in an open way.
The Previous Rebbe famously said about his father that a true shepherd never separates from his flock—not only spiritually but also materially through ongoing influence on all matters accomplished during his lifetime.
This is evident in how Chassidim relate to their Rebbe: striving always to be part of his work—to be “nails” used by his “hammer,” contributing to building Hashem’s world rather than remaining unused in a box. The greatest privilege is to be included in this ongoing creation.
6. The Rebbe's Devotion to His Predecessor: Hammer and Nail Analogy
The Rebbe himself exemplified this attitude through radical devotion to his father-in-law—the Previous Rebbe—despite being a powerful leader (“hammer”) in his own right. In every letter or address he would attribute all success back to his predecessor.
The analogy is clear: some people are hammers (builders), others are nails (those who are built into something). The Rebbe saw himself as a nail within his father-in-law's creation—even while wielding immense power as a hammer himself—demonstrating ultimate humility and subjugation despite profound intellect and leadership ability.
This level of self-nullification goes beyond logic or rationality—it reflects deep emunah—faith—and bitochon—trust—that transcends intellectual understanding.
7. Faith Beyond Logic: Endurance Through Exile
The irrational aspect of faith is central here: even though much can be explained logically (and the Rebbe excelled at explaining Torah rationally), ultimate connection to Hashem and one’s Rebbe goes beyond reason alone.
This theme appears in our prayers: originally Moshe described Hashem as HaKel HaGadol HaGibor VeHanorah—mighty, great, awesome God—but later prophets omitted some terms due to suffering in exile (“Where is God’s greatness?”). Yet Ezra/Nechemiah restored them because Jewish survival itself testifies to Hashem's greatness despite adversity.
Similarly today—24 years after Gimel Tamuz—we may wonder where are all the promises? Where is Mashiach? But if you look at all those continuing in Torah learning and mitzvos inspired by the Rebbe's leadership—young and old—you see that influence endures powerfully even now.
8. Chukas: Embracing Statutes Beyond Understanding
The message from Parshas Chukas itself reinforces this lesson: Zos chukas haTorah—this is a statute without logical explanation. Even when challenged by others who ask why we persist or how we can believe after so long in exile—we respond simply with faithfulness: this is what it means to be a Jew—to remember without needing full understanding.
If anyone has a story about Gimel Tamuz or wishes to share further reflections on these themes—the floor is open!