1. The Significance of Gathering on Gimel Tammuz
Today is especially meaningful as it is the third day of Tammuz, marking twenty years since the Rebbe’s passing. The Rebbe placed tremendous emphasis on gathering together for positive purposes, particularly for the study of Torah. While communal Torah study has always been valued, the Rebbe highlighted its importance for Jewish women, encouraging their active participation and leadership in learning. This class, inspired by one of the Rebbe’s talks published in Likkutei Sichos—Collected Talks, is dedicated to exploring the unique role and responsibility of Jewish women in Torah life. In Judaism, privilege and responsibility are intertwined; with every special merit comes a corresponding duty.2. Mourning and Responding to Tragedy
We are all heartbroken by the recent horrific acts perpetrated by terrorists against innocent young lives—children who were like beautiful flowers cut down before their time. We do not have answers as to why such tragedies occur. Sometimes, if we understood Hashem’s reasons, we might lose our sense of compassion and urgency to help others. Our obligation remains to comfort those who suffer and to strive for improvement within ourselves and our communities. In times like these, when words fail to comfort, perhaps we are meant to feel pain and outrage at such injustice. Yet even amidst mourning, there are moments of courage—such as the bravery shown by one of the kidnapped boys who managed to call for help despite imminent danger. The tragedy has united Klal Yisrael—the Jewish people—in grief and solidarity.3. Offering Comfort and Support to Grieving Families
While those who have passed are now under Hashem’s protection, our hearts ache for their families—especially their parents—who must bear an unimaginable loss. As a community, we must support them however possible, recognizing that their pain will remain long after others return to daily life. We dedicate this class to the memory of these three precious souls. Sometimes Hashem takes from us those who are most pure and unblemished—a concept likened to a korban (offering) brought before Hashem. These children were devoted to Torah study and had not yet begun their adult lives; they were among our very best. The number three is significant: just as a beis din—a Jewish court—requires three members, so too did these three stand together in sanctity. The Talmud recounts how ten great sages were martyred by the Romans as a rectification for Yosef’s sale by his brothers. Similarly, these three holy souls ascend together on Gimel Tammuz alongside the Rebbe in spiritual realms.4. Bilam’s Blessing: The Strength of Our Ancestors
Turning to Parshas Balak, we read how Bilam sought to curse Bnei Yisrael but was compelled by Hashem to bless them instead. These blessings are among the most profound in Torah—some recited daily in our prayers. In Bamidbar 23:9, Bilam proclaims: “From their beginning I see them as mountain peaks...a nation that will dwell alone.” According to the Midrash, “mountain peaks” refers to our forefathers (Avraham, Yitzchak, Yaakov), while “hills” refers to our foremothers (Sarah, Rivka, Rachel, Leah). Bilam recognized that Bnei Yisrael draw strength from these ancestors—a strength so deep that no enemy can truly harm or destroy us as a people. Just as flowers may be cut but cannot destroy an entire garden, so too does Am Yisrael endure through adversity because we are anchored in the merit and qualities of our fathers and mothers.5. Fathers and Mothers: Distinct Roles and Spiritual Inheritance
What does it mean that Avraham, Yitzchak, Yaakov are our fathers and Sarah, Rivka, Rachel, Leah are our mothers? In physical terms, children inherit qualities from both parents—tangible traits passed down through generations. Spiritually as well, we inherit strengths from both fathers and mothers: Avraham’s kindness (chesed), Yitzchak’s awe (yira), Yaakov’s truth (emes), Sarah’s faith (emunah), Rivka’s generosity (nedivus lev), Rachel’s compassion (rachamim), Leah’s perseverance (savirut). These qualities fortify us against adversity. The verse distinguishes between “mountain peaks” (fathers) and “hills” (mothers), suggesting different levels of spiritual stature or function. Yet the Rebbe teaches that while fathers may represent loftier origins or more abstract strengths (mountain peaks), it is often mothers who have a more direct impact on shaping reality and nurturing future generations.6. The Unique Connection Between Mother and Child
The relationship between child and mother is fundamentally closer than with the father. While the father provides the initial seed (essence) of life in a general sense (chokhmah—wisdom), it is within the mother’s womb that development occurs over nine months (bina—understanding). Thus when a child is born fully formed in all details it reflects this intimate maternal involvement. This closeness manifests emotionally: children often express love toward their mother (closeness) and awe or respect toward their father (distance). The Torah addresses this dynamic by instructing us specifically about honoring both parents equally despite natural inclinations. The Rebbe explains that this dynamic extends beyond biology into spiritual structure: just as intellect gives birth to emotion through contemplation leading to feeling (love or awe), so too do chokhmah (father) and bina (mother) produce spiritual “children”—the emotions which animate our service of Hashem.7. Chokhmah and Bina: Intellectual Roots of Emotion
In Kabbalah we learn that intellect divides into two primary powers: chokhmah—the flash of insight or seed idea (father); bina—taking that idea apart and developing it fully (mother). Just as physical creation begins with a seed but requires gestation for full development so too does emotional connection arise from intellectual contemplation. Bina, associated with closeness/love (chesed) develops ideas into tangible feelings while chokhmah, associated with awe/distance (8. Divine Concealment: Seeking Hashem Within Creation
When observing the world it appears independent—Hashem’s presence is hidden within creation like a game of hide-and-seek. The challenge is not to give up searching for Him even when He seems concealed. A story illustrates this point: A child playing hide-and-seek hid so well no one found him—and eventually everyone stopped looking. He cried not because he wasn’t found but because they stopped seeking him altogether! So too Hashem desires that we seek Him out within creation rather than resign ourselves to His hiddenness. There are two levels in perceiving Divine unity: - On one level (yichud hatachtonah—"lower unity"), we recognize there is a world governed by Hashem. - On a higher level (yichud ha’elyonah—"higher unity"), we realize there truly is nothing but Hashem—creation itself is only an expression of His existence without independent reality at all. This awareness shapes whether we see ourselves as independent beings submitting to God or realize there is nothing besides Him altogether—a profound shift in consciousness.9. The Role of Women in Building Jewish Homes
Bringing these ideas down practically: What is the unique role of women—of mothers—in Jewish life? Just as Avraham had his vision for his home but needed Sarah’s wisdom for implementation (“all that Sarah tells you—listen”), so too does every home require both vision (father) and nurturing development (mother). The mother takes lofty ideals—Torah values—and brings them into daily reality through education, warmth, encouragement, creating an environment where mitzvos flourish naturally within family life. Sometimes she must inspire her husband’s will (“oseh retzon ba’alah”—she makes her husband want what he should want) with gentle encouragement rather than forceful insistence—transforming ideals into lived experience. This partnership forms a true Jewish home—a microcosm reflecting Divine unity—where both masculine fire (“eish”) with its letter yud (from Hashem’s Name) and feminine fire (“eisha”) with its letter hei combine together spelling “Hashem.” When husband and wife unite harmoniously with shared purpose rooted in Torah values—the Shechinah dwells among them bringing blessing into their home.10. Empowerment Through Torah: Women’s Lasting Impact
On Gimel Tammuz especially we recall how much strength the Rebbe gave women—empowering them with responsibility for shaping Jewish destiny through education and example (“ko tomar leveis Yaakov”—first speak to women). When Moshe received Torah at Sinai he was told first address women then men—recognizing their foundational role ensures lasting success for all generations. May Hashem avenge those taken from us as holy korbanos sanctifying His Name—and may He send Mashiach speedily so all suffering ends forever! Then all will be revealed openly—the Shechinah no longer hidden—and together with all tzaddikim including our loved ones lost we will celebrate redemption soon in our days!