Tamuz Newsletter 5785

This newsletter is dedicated to the souls of the fallen and the murdered Israelis, along with the safe return of all the Israeli citizens held in captivity.

Is Jerusalem really holy to Islam?

This may sound obvious, but there are a few things that might surprise you.

In the following video, Dr. Mordechai Kedar briefly explains: What is the difference between Sunnis and Shiites – and how does it affect their attitude towards Jerusalem?

Activities

On the 14th of Sivan, a conference of students studying the Temple theory was held in the auditorium of the Music Museum. The conference constituted a summary of an annual curriculum on the subject of the Temple in state religious and public schools throughout the country.

This is the first project of its kind, which was established at the initiative of the Temple Knowledge Seminary and Rabbi Yitzhak Sharvit, in memory of his holy son Harel.

This event was attended by about 200 students, who throughout the year studied a special booklet called "Our House of Glory," which provides an overview of fundamental topics from the world of the Temple.

The highlight of the conference was a comprehensive quiz, in which the young students demonstrated wonderful knowledge of the various Temple topics.

This initiative is expanding in Israel, and we hope that it will grow stronger next year throughout the country. We pray that engaging in the issue of the Temple will bring the building of the Temple and the coming redemption closer.

In 2025, 27,280 Israeli Jews and 22,897 tourists ascended the Temple Mount.
What about you?

(Credit: Journal Makor Rishon)

The letter «Chet» 'ח' has opposite meanings. On the one hand, from the word "sin" something negative at its peak - loss and disadvantage. On the other hand, from the word "eternal life" something positive at its peak - the light of wisdom, and the cleanliness of purity.

Even in the way the letter 'ח' is written in Torah scrolls, tefillin, and mezuzot, opposing qualities were implied, which are grouped under one "roof."

According to the Beit Yosef method, the letter 'ח' is composed of two «Zayin» 'ז' letters which are standing side by side and connected by a "roof." Namely: "Since man was expelled from the Garden of Eden, he has been tasked with bridging two opposing “ז'’ that is, between two opposing forces." Faith and complete dependence on the G-D who feeds and provides for the entire world, and against it active action on the part of man to obtain his sustenance and livelihood. The harmonious combination of these two approaches, which seemingly contradict each other, is expressed in the form of the letter 'ח', which unites the two “ז'’ and symbolizes G-D, "He lives in the highest heaven" [the language of the Gemara in the above-mentioned offerings]. The person who devotes his life to the service of G-D, resolves this conflict between human effort and trust in G-D, and thus is blessed with grace and life."

The letter 'ח' has another meaning of "a word and its opposite": The Israelites crossed the Red Sea in the shape of the letter ‘ח (according to Tractate Archin), meaning that they returned to the same side of the land from which they came out of the sea. This has a positive meaning - if a person sins, there is always the possibility of repentance. However, this has a negative meaning - a person who ascends spiritually in the Torah, but does not maintain his virtues, is liable to fall and go back. The letter ‘ח has contradictory meanings, and it also unites and bridges them.

Likewise, the month of Tammuz is a symbol of opposites and contradictions. In the prophet (Ezekiel 8:14) the name "Tammuz" appears as a name for idolatry: "And he brought me to the entrance of the gate of the house of G-D which is toward the north, and behold, there were women sitting weeping for Tammuz." According to the Torah, it is forbidden to mention the names of other idols, and the month of Tammuz is a name for idolatry. Why? According to Chazal, the names of the months were determined after the Babylonian exile. Nachmanides (the Ramban) explains that today we use these names, and not the names given by the Torah for the months of the year [the first month...) since these names recall the exile and the redemption that followed.

The events of the month of Tammuz are also "one and the opposite." The first part of the month, from Rosh Chodesh to the 17th, was when Moses was still on Mount Sinai to receive the Torah. These days are Simchat Torah, the giving of the Torah days.

However, on the 17th of Tammuz, everything turned upside down: the Israelites sinned with the calf and Moses our rabbi broke the tablets, and this day is a day of calamity for generations. Five things happened to our ancestors on the 17th of Tammuz – the tablets were broken, the daily sacrifice was abolished, the city was divided, Apostamus burned the Torah, and an image was placed in the Temple. (Tractate Ta’anit).

The letter 'ח' and the month of Tammuz teach us the reality of life and that it is very important to connect the dots. In every fall there is the potential for correction, and in every rise there is the challenge of perseverance.

The letter 'ח' therefore symbolizes the G-D, who "lives in the highest heaven," and then in the month of Tammuz He will quickly transform the month in our days from sin to purity, from disgrace to honor, from mourning to joy, and fasting to a good day.

May we be worthy to awaken, to feel the great void that exists in the world, and from this we will be worthy to act together in a practical way for the building of the Third Temple, the source of light and holiness.

(from Rabbi Zvi Raizman)

"Just as the house reflects on the builder, the garment reflects on the weaver, and the door on the carpenter – so the world reflects on G-d, created by him".
(Rabbi Akiva z”l)