1. The Significance of Yud Beis Tammuz
Today’s Torah and Tea coincides with Parshas Balak in 5784, and more importantly, with the celebration of Yud Beis Tammuz—the 12th of Tammuz. This date is significant not only because it is the birthday of the previous Lubavitcher Rebbe, but because on his birthday he received a remarkable “birthday present”: his liberation from prison. Both the 12th and 13th of Tammuz are celebrated as days of freedom, as the previous Rebbe was freed from exile during this time. The reason for two days is that, due to a government holiday on the 12th, official paperwork could not be completed until the 13th. Thus, while he was told he was free on the 12th, formalities extended into the next day.
The previous Rebbe lived through an era when Yiddishkeit—Jewish life in all its forms: shuls, schools, and religious observance—was actively suppressed by the government. The authorities especially targeted Jewish education for children, recognizing that teaching the next generation would ensure Judaism’s survival. Most people felt powerless against such an all-powerful regime and gave in to pressure. However, the previous Rebbe stood firm, doing everything humanly possible to preserve Jewish life and learning despite constant threats of arrest, exile, or even death.
Every step he took was filled with literal mesirus nefesh—self-sacrifice. Eventually, on the 15th of Sivan, he was arrested. The Rebbe himself wrote a booklet describing some of his suffering and torture during incarceration. He compared his experience to passing through all seven levels of Gehennam—purgatory—both physically and emotionally.
2. The Previous Rebbe’s Imprisonment and Liberation
The previous Rebbe endured severe physical beatings and emotional torment but refused to yield or show any sign of submission to his oppressors. Miraculously—though clothed in natural means such as international advocacy and diplomatic efforts—his sentence was gradually reduced: first from death to ten years in exile, then to three years in exile. When he was sent to Kastramah for exile, Hasidim filled the Leningrad train station to see him off despite warnings not to come.
The Rebbe delivered stirring parting words at the station: no one can force a Jew to violate commandments or sever their connection with Hashem—only bodies can be exiled, not souls. His defiant speech could have endangered him further given constant surveillance by government agents.
After less than ten days in exile, he was informed on the 12th of Tammuz that he was free to go (with paperwork finalized on the 13th). Upon his release, the previous Rebbe emphasized that his liberation was not personal but communal: he had been imprisoned for fighting for all Jews—even those who were Jewish only by name or awareness rather than practice.
This annual commemoration reminds us how much we owe to his dedication. The spark of Judaism that survived among Russian Jewry worldwide owes much to his relentless self-sacrifice. My own father was among those who remained behind after the Rebbe left Russia in late 1927-28 and only managed to leave after World War II during a mass exodus nearly twenty years later.
3. Divine Providence According to Chassidus
The central theme discussed today revolves around understanding why things happen to us and whether we should be upset by them or simply accept them as ratzon Hashem—the will of God. The previous Rebbe once reflected on this after leaving Russia: during Rosh Hashanah 1927 he delivered a maamar—a Chassidic discourse—on the view of the Baal Shem Tov regarding divine providence (hashgokha protis). While everyone agrees that Hashem supervises every person’s life in detail, it is difficult for us to grasp how God could care about every individual’s fate.
The Baal Shem Tov taught even more radically: not only does Hashem supervise every person individually but also every event in creation—even a leaf falling from a tree or a worm seeking shade under that leaf is guided by divine providence. This extends across all four categories of existence: human (medaber), animal (chai), vegetation (tzomeach), and inanimate (domeim). Others held that Hashem supervises only species as a whole rather than individuals within them.
This idea is beautifully illustrated by Yom Tov Erlich’s song (popularized by Avraham Fried) about how even seemingly trivial events are orchestrated for a purpose—a worm finding relief under a fallen leaf being just one example.
4. Enduring Pain for One’s Mission vs Physical Suffering
The previous Rebbe explained that without this perspective on divine providence he could not have tolerated his suffering during imprisonment. But why would someone dedicated to spreading Judaism feel unable to bear pain? After all, many righteous individuals throughout history have found meaning or even joy in suffering for their beliefs—as exemplified by Rabbi Akiva’s martyrdom at Roman hands while teaching Torah.
Rabbi Akiva famously told his students that reciting Krias Shema—“You shall love Hashem with all your soul,” even if it means giving up your life—was something he had always aspired to fulfill literally. When faced with martyrdom, he saw it as an opportunity rather than something intolerable.
The difference with the previous Rebbe lay elsewhere: his pain did not stem from physical suffering but from being prevented from fulfilling his mission as leader and teacher of Klal Yisrael during those dark times. His anguish came from lost opportunities to strengthen Jewish life when it needed him most.
5. True Humility and Responsibility in Leadership
This leads into an important lesson about humility drawn from Moshe Rabbeinu’s example. Although Moshe was aware of his unique accomplishments—speaking directly with Hashem, leading Bnei Yisrael out of Egypt, receiving Torah atop Sinai for forty days at a time—his humility came precisely from recognizing these were gifts granted by Hashem rather than personal achievements.
Moshe reasoned that someone else given such talents might have accomplished even more than he did himself. This awareness led him not toward arrogance but toward greater humility and responsibility.
The same applied to the previous Rebbe: fully aware of what he had accomplished for Russian Jewry and how irreplaceable his role was at that time, he felt deep pain at being unable to continue his mission when imprisoned because there truly was no one else who could do what needed doing then.
6. Owning One’s Mission: Worker vs Owner Mentality
This brings us to another profound distinction made by Chassidus between two types of souls: those who serve Hashem as workers versus those who serve as owners. A dedicated worker gives everything during work hours but feels satisfied once duties are fulfilled regardless of outcome. An owner remains invested beyond working hours because success or failure is personal.
The previous Rebbe exemplified an “owner mentality.” He didn’t simply do what was required then move on—if goals weren’t achieved it pained him deeply because he identified wholly with his mission for Klal Yisrael.
A story illustrates this point: after fighting government decrees requiring rabbis have secular degrees (which would undermine traditional rabbinic authority), leading rabbis including the previous Rebbe’s father went home feeling they’d done all they could despite limited success. Yet when asked why he cried afterward, he replied: “Because we did not accomplish our goal.”
7. Accepting Divine Providence While Remaining Invested
This raises another question: if one has done everything possible yet circumstances prevent further action (such as being imprisoned), shouldn’t one accept this as ratzon Hashem? Why remain upset?
The answer lies in how deeply one identifies with their mission—a true “owner” cannot simply detach emotionally even when circumstances are beyond their control because their sense of purpose is so intertwined with their task.
The Baal Shem Tov’s teaching about universal divine providence also means everything is interconnected: even events like imprisonment have ripple effects on Jews and non-Jews alike worldwide at that moment and beyond.
This realization helped transform anguish into acceptance by seeing incarceration itself as part of a larger divine plan impacting many lives beyond immediate comprehension.
8. Lessons for Our Own Dedication and Looking Forward
The dedication modeled by both the previous Rebbe and Moshe Rabbeinu teaches us what it means to truly “own” our responsibilities in serving Hashem and making our world better.
A parable illustrates this point: A carpenter builds homes for others without much personal investment until told one house will be gifted back to him—had he known earlier it would be his own home, he'd have built it with far greater care! We must approach our missions as if we are building our own house—fully invested owners rather than detached workers.
The final topic touched upon relates briefly to Moshiach's impact on both Jews and non-Jews—drawing from Parshas Balak's prophecies—affirming that Moshiach will bring benefit not only for Israel but also for righteous nations worldwide.
I want to take this opportunity—on my birthday—to wish everyone blessings for happiness, health, nachas —satisfaction—and success in all you do! May we merit Moshiach's coming soon, peace in Eretz Yisrael, a decisive victory without further casualties, the hostages’ safe return, and only good news from here on!