Dear , chodesh tov! Tonight we enter the month of Tamuz. From the 17th of Tamuz until the 9th of Av, history has marked these days as especially
difficult, with the destruction of the Temple standing as the greatest tragedy of all. Yet not all is bad news: according to Kabbalah, there are practices we can undertake to sweeten the judgments and even transform seemingly negative energies into blessings. Below, we share an excerpt from Rabbi Shepherd’s forthcoming book, which offers kabbalistic insights and monthly practices designed to attract abundance, increase blessings, and deepen our connection with Hashem. If you would like to
sponsor the book—or dedicate a page or a month—please contact us for more information.
The Essence of the Months: Tammuz and Av
A) The Divine Name Combinations for Tammuz and Av
The Divine Name combination ruling over Tammuz is הוה”י, derived from the final letters of the verse “וְכָל זֶה אֵינֶנּוּ שׁוֶֹה לִי” (Esther 5:13). The combination for Av is הוי”ה, hinted in the Torah in the verse “הִנֵּה יַד ה’ הוֹיָה בְּמִקְנְךָ” (Shemos 9:3). The
backward arrangement of the Tammuz combination signifies strict judgment (Din), reflected in Haman’s declaration that everything is worthless to him (“וְכָל זֶה אֵינֶנּוּ שׁוֶֹה לִי”). Even before the 17th of Tammuz, the days of the month are harsh, since the spies’ journey began then, limiting the presence of mercy. The Av combination is half reversed and half in order (י”ה is forward), indicating that from Tu B’Av (the 15th of Av) onwards, mercy begins to awaken and the process of higher
repentance (Teshuva Ila’ah – Binah) commences.
B) The Letters Governing These Months
The Sefer Yetzirah (Chapter 5) teaches that the letter Ches (ח) rules over Tammuz, governing sight (vision), while the letter Tes (ט)
rules over Av, governing hearing. Together these two letters spell “חטא” (sin), as in “חֵטְא חָטְאָה יְרוּשָׁלִַם” (Eichah 1:8). This theme appears in the Torah’s narrative: Reuven, representing Tammuz, is associated with sight (“רְאוּבֵן – רָאָה ה’ בְּעָנְיִי”), and Shimon, representing Av, is associated with hearing (“שִׁמְעוֹן – כִּי שָׁמַע ה’ כִּי”). The spies went to see the land during Tammuz, and their evil report was heard in Av, leading to the decree of exile. The leaders of these
tribes (Elitzur ben Shedeur and Zimri ben Salu) both suffered great downfalls, emphasizing the corruption of vision and hearing. To rectify this, we pray: “הַטֵּה אֱלֹקַי אָזְנְךָ וּשְׁמָע, פְּקַח עֵינֶיךָ וּרְאֵה” (Daniel 9:18). On Tu B’Av, when the moon is full, Jewish maidens would go out and dance in the vineyards, telling young men “Look and choose,” thereby rectifying both sight and hearing for the higher unification of the Jewish people.
C) Tammuz and Av as the Eyes of the Body
The Arizal teaches that each month corresponds to a different part of the head: Tammuz equals the right eye and Av equals the left eye. In our current exile, both eyes “shed tears,” as in “עֵינִי עֵינִי יוֹרְדָה מַיִם” (Eichah
1:16). However, when Eliyahu HaNavi (who is also Pinchas) returns, he will rectify both eyes. The gematria of “פינחס אליהו” equals twice the word “עין” (eye). Moshe foresaw that these two months would not be fully rectified until Eliyahu’s arrival, which is why he requested “שלח נא ביד תשלח” (Shemos 4:13), literally “send Pinchas-Eliyahu at the end of days.”
D) The Names of the Final Redeemers
The earliest Mekubalim taught that the names of the two Messiahs (Mashiach ben Yosef and Mashiach ben David) are Nechemiah ben Chushiel and Menachem ben Amiel. When combined with Eliyahu, their names equal “בראשית” (Bereishis), hinting that the Torah’s opening word conceals the secret of the Final Redemption. At
that time, the verse “יִשְׂמַח ה’ בְּמַעֲשָׂיו” (Tehillim 104:31) will be fulfilled, since “ישמח” contains the letters of “משיח.”
E) The Hidden Meaning of “Ozer Dalim” in These Months
The Arizal explains that each month
corresponds to a letter from the Name “Adni” (אדני) in its expanded form (אל”ף דל”ת נו”ן יו”ד): Tammuz is ד’ and Av is ל’, together spelling “דל” (poor), signifying that these two months are spiritually impoverished. However, “Ozer Dalim” (“He who helps the poor”) hints that Hashem will raise these months from poverty (Dal) to greatness, just as Dal also means elevation (“ארוממך ה’ כי דליתני” – Tehillim 30:2). The verse “יזל מים מדליו” (Bamidbar 24:7) teaches that eventually, instead of tears of
judgment, we will merit rivers of Chesed flowing from Lebanon (Binah).
