1. Completing Sefer Bamidbar and the Double Portion
This week’s Torah and Tea coincides with a double portion: Matos and Maasei. With these two parshiyos, we complete Sefer Bamidbar—the fourth book of the Torah. In a certain sense, this also marks the completion of the entire Chumash, because the fifth book, Devarim, is essentially a repetition—a recounting by Moshe Rabbeinu of what took place before. On Shabbos, we will say chazak, chazak—be strong, be strong—celebrating our privilege to complete and study the entire Sefer Bamidbar. This Shabbos falls in between Shivah Asar b’Tammuz—the 17th of Tammuz—and Tisha B’Av, right in the middle of the Three Weeks. It is always during this period that we read Matos and Maasei together. Today’s class draws from three talks of the Rebbe on these parshiyos, allowing us to explore both the content of the Torah reading and its connection to this unique time of year.2. The Rebbe’s Approach to the Three Weeks: Focusing on Positivity
The Three Weeks are traditionally considered a difficult time for the Jewish people—a period associated with mourning and loss. However, one of the hallmarks of the Rebbe’s approach is his insistence on finding positivity even in challenging times. While most focus on what we have lost during these weeks, the Rebbe encourages us not to dwell on sadness but instead to nurture hope for rebuilding the Beis Hamikdash—the Holy Temple. After tragedies such as the Holocaust, for example, the Rebbe was less interested in creating memorials or focusing on mourning than in building a positive future—correcting what needs fixing and taking action to bring Mashiach. The emphasis is always: What can we do now? How do we actively participate in rebuilding? The Rebbe seeks hints for this attitude even in the names of our parshiyos—Matos and Maasei.3. The Symbolism of Matos and Maasei: Connection and Growth
The word mateh—stick—refers to both a literal staff (as used by tribal leaders) and symbolically to one of two Hebrew terms for “tribe”: shevet and mateh. Both mean “stick,” but there is a subtle difference. Shevet refers to a branch still connected or recently detached from its tree—it retains some moisture and flexibility, symbolizing ongoing connection to its source. In contrast, mateh describes a hardened stick that has dried out—completely separated from its source. Describing Bnei Yisrael as either shevet or mateh reflects their spiritual state: Are they still connected to Hashem like a moist branch, or have they become distant like a dry stick? The name Maasei means “journeys”—representing constant movement upward. We are always meant to be progressing spiritually, striving for greatness. Mateh thus represents our descent into this world—a state where our connection to Hashem is less apparent. But through Torah study and mitzvos, we begin our journey back upward—this is Maasei. Even when feeling distant like a hardened stick, we must serve Hashem with strength and resilience—not allowing worldly challenges or temptations to weaken our bond.4. Exile as Opportunity: Strength Through Challenge
During times when the Beis Hamikdash stood, miracles were commonplace and our connection with Hashem was more visible—we were like branches still attached to their source. In exile (golus)—especially during these Three Weeks—we experience spiritual darkness; our connection feels hidden or diminished. It is precisely now that we must be strong like a stick—unyielding in our commitment despite external pressures or difficulties. Challenges can actually bring out deeper strengths within us; adversity becomes an opportunity for greater growth. History shows that Jews under oppression (such as in Soviet Russia) often displayed remarkable dedication—risking much just to attend minyan or keep mitzvos—whereas today, without such obstacles, people sometimes struggle with even basic observance. The message: When challenged, dig deeper! Use adversity as fuel for an even stronger connection with Hashem.5. The Passing of Aharon HaKohen: Loss and Elevation
In Parshas Maasei we find one of the rare explicit dates in Torah—the passing of Aharon HaKohen on Rosh Chodesh Av (the first day of Av). This Shabbos is also Shabbos Mevorachim for Av—the beginning of the Nine Days. Aharon’s passing was deeply mourned; even more people cried than at Moshe Rabbeinu’s death because Aharon was beloved as a peacemaker among Bnei Yisrael. The Gemara teaches that when a tzaddik passes away it is akin to the destruction of the Beis Hamikdash—a national tragedy—but it also marks an elevation for that tzaddik’s soul. On days like Lag BaOmer (the yahrzeit of Rabbi Shimon bar Yochai), we celebrate both loss and spiritual ascent—the tzaddik continues caring for us from an even higher level. Thus, while mourning is appropriate during these weeks, it should be accompanied by positive action: rebuilding through learning about—and yearning for—the Beis Hamikdash.6. Building Through Study: Learning About the Beis Hamikdash as Action
The Rebbe suggests that beyond mourning during these weeks, we should take positive steps toward rebuilding by studying about the Beis Hamikdash—increasing our anticipation and trust that Hashem will soon rebuild it. This study isn’t merely academic preparation for when Mashiach comes; it has intrinsic value now. When Yechezkel (Ezekiel) was shown detailed visions of the future Temple while Bnei Yisrael were still in exile, he questioned what purpose it served since they couldn’t build it yet. Hashem responded that learning about it ensures that His house does not stand wasted—even if physically unbuilt. Thus, studying Hilchos Beis Habechirah (the laws concerning building the Temple), reading Yechezkel’s prophecies, or reviewing Mishnayos about its structure are all considered acts of building—even now in exile when physical construction isn’t possible.7. Life’s Journeys: Turning Stops Into Growth Opportunities
Parshas Maasei lists 42 journeys Bnei Yisrael made through the desert—some at high points (like receiving Torah), others marked by complaint or failure. Yet rather than calling them “stops,” Torah calls them “journeys.” Why? The Rebbe explains: Every stop—even those involving setbacks—is part of an ongoing journey forward. We must never allow failures or hardships to become permanent halts; instead use them as springboards for further growth (Masei). Even mistakes can propel us higher if used constructively—as seen in teshuva (repentance), which can elevate one beyond even a tzaddik’s level. Until reaching Eretz Yisrael—the ultimate destination—we are always leaving “Mitzrayim” (Mitzrayim—limitations). Each day should bring new progress; each challenge should inspire renewed effort toward spiritual ascent.8. Transforming Mourning Into Joy: The Ultimate Goal
All stops along our journey—including those marked by pain or difficulty—are ultimately preparing us for redemption with Mashiach Tzidkeinu (“our righteous redeemer”). Just as Bnei Yisrael traveled toward Yericho (Jericho)—a city associated with Mashiach who will judge by “smell” rather than sight or hearing—all setbacks are steps toward geulah (redemption). Even events like Shivah Asar b’Tammuz—the breaking of the Luchos (tablets)—contain within them seeds for future joy. When Aharon saw what happened after making the Eigel Hazahav (Golden Calf), he declared there would be a festival “tomorrow”—hinting at an eventual transformation where days once marked by tragedy will become days of celebration (chag laHashem machar—a festival for Hashem tomorrow). Our task is not to let setbacks immobilize us but rather continue journeying forward—with every stop serving as preparation for ultimate redemption when Tisha B’Av itself will become a joyous festival speedily in our days with Mashiach Tzidkeinu.