SKG Articles: The Three Weeks

The 17th of Tammuz through the 9th of Av
July 13 – August 3, 2006

From the 17th of Tammuz (the day on which the walls of Jerusalem were destroyed) to the 9th of Av
(August 3, 2006, the day upon which the Holy Temple was destroyed twice in different time periods) is
what is known as “The Three Weeks”, especially difficult cosmic days, and its important to seek help
and support throughout these three weeks.

On the seventeenth day of Tammuz, Moses came down form Mount Sinai with the Tablets, bringing to
the world the power and energy of immortality. However, the Israelites and the mixed multitude were
waited impatiently for Moses to come down from Mount Sinai and built the Golden Calf, the sight of
which caused Moses to shatter the Tablets. This moment was marked by a clashing of two energies:
the power of immortality and chaos with suffering, depression and death.

The historical fact that the walls were broken on the seventeenth of Tammuz was simply a manifestation
of the incompatibility between the potential of the spiritual vessel and the reality of desire to receive for
oneself alone.

If we do not make an effort to “love our neighbor as ourselves”, we are essentially choosing the Golden
Calf, and similarly, we cause our own walls to break down and begin destruction in various aspects of
our lives.

The twenty two day mourning period, between the seventeenth of Tammuz and the Ninth of Av actually
has a positive counterpart on the calendar - the twenty two days between Rosh Hashanah and the end
of Succot. Tammuz starts the days of mourning and Succot is called "the time of our joy." This parallel
implies a Divine hand in our national tragedies.

Problems and difficulties are also serve a divine purpose. But you have to look harder to find the Light
of the Creator during this time. You have to think more deeply to see the blessing which is Hidden. An
amazing insight is revealed in the famous section in Genesis 1:3 that starts "God said `Let there be
light.'" The word "light" appears five times in this section, symbolizing the five books of Moses, the
Torah.

Through developing an emotional attachment to the words of inner Torah (the tools and wisdom of
kabbalah) we can rectify the damage done and make correction (tikkun) in our own lives and remove
chaos from the world.

Ways to Connect:

The Three Weeks: In general… increased Zohar study, the use of the Ana B’Koach and the 72
Names and Restriction and Transformative sharing are incredibly important during the “The Three
Weeks.”

During this period, we lessen the extent of our rejoicing, or “desire to receive for the self alone.” It is
recommended to be even more careful than one usually is in avoiding dangerous situations. Marriages
are not held, business deals are generally not made, and new endeavors are not undertaken.

Pious people set aside a period of time for reflection and mourning over the destruction of both
Temples. In orthodox communities, the pious refrain from listening to music, dancing, taking pleasure
trips, and from taking haircuts or shaving to dedicate this time to meditating and connecting to the
energy needed during the “Three Weeks.”

The Lubavitcher Rebbe also urged that the Three Weeks should be a time of increased giving of
charity and Torah study, particularly the study of those portions of Torah that deal with the laws and the
deeper significance of the Holy Temple.

MEDITATION TOOL for the Three Weeks: Holy Names for Meditation/Scanning (adobe acrobat required)

On the 17th of Tammuz, July 13, 2006: This is a FAST DAY. People restrict from eating from
sunrise to Sunset. By not eating, we dimish our dependence on the physical and increase our
connection to the Light.

The Nine Days, July 26 - August 3, 2006: During this time further restriction is required. Increase
your study and meditation. In orthodox communities, they keep this consciousness by further restricting
“rejoiceful activities.” We refrain from wearing new clothes or shoes. W do not wash clothes or bathe
for pleasure. We do not eat meat , drink alcohol, or initiate home improvements during the nine days.

Hei B’Av, Nightfall on July 29 - 30, 2006: This is the day upon which the Ari, the great kabbalist Rav
Isaac Luria, left this world. He was a spark of Rav Shimon Bar Yochai’s soul and continued his life’s
work. The Ari chose to leave on the fifth day of Av, during the Three Weeks, so that he could reveal a
tremendous amount of Light to help us make it to the ninth of Av, in order to prevent any further
destruction in the future. On the night of Hei b’Av, the entirety of the Ari’s energy is revealed. It is
recommended to study from his writings. The Ari compiled 17 volumes of different topics found
throughout the Zohar, arranged them according to topic – like "The Gates of Principles" which
describes the kabbalistic teaching of creation and “The Gates of Reincarnation”, which explains at
length the laws of reincarnation.

Tisha B'Av: Nightfall on August 2 - 3, 2006: (MORE INFORMATION here.)

Why are the Three Weeks called a time of mourning?
Doesn’t “mourning” mean depression?

Let’s talk about… Good Grief

There is nothing as whole as a broken heart. -Chassidic saying

Depression is not a sin; but what depression does, no sin can do. - Chassidic saying

Is sad bad? Kabbalistic teaching differentiates between two types of sorrow: merirut, a constructive
grief, and atzvut, a destructive grief. Merirut is the distress of one who not only recognizes his failings
but also cares about them; one who agonizes over the wrongs he has committed, over his missed
opportunities, over his unrealized potential; one who refuses to become indifferent to what is deficient in
himself and his world. Atzvut is the distress of one who has despaired of himself and his fellow man,
whose melancholy has drained him of hope and initiative. Merirut is a springboard for self-improvement;
atzvut is a bottomless pit.

How does one distinguish between the two? The first is active, the second—passive. The first one
weeps, the second’s eyes are dry and blank. The first one’s mind and heart are in turmoil, the second’s
are still with apathy and heavy as lead. And what happens when it passes, when they emerge from their
respective bouts of grief? The first one springs to action: resolving, planning, taking his first faltering
steps to undo the causes of his sorrow. The second one goes to sleep.

Adapted from Chabad.org & kabbalah.com