Week 14 (Book 5): Reviewing the First Week of Teveth - Psalms 40-42; 42:8-10; 89:15

PSALMS

Chapter 40

The psalmist speaks of the numerous wonders that G-d wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.

1. For the Conductor, a psalm by David. 2. I put my hope in the Lord; He turned to me and heard my cry. 3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps. 4. He put a new song in my mouth, a hymn to our G-d; multitudes will see and fear, and will trust in the Lord. 5.Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood. 6. You have done much, O You, Lord my G-d-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount! 7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering. 8. Then I said, "Behold, I come with a Scroll of the Book written for me."1 9. I desire to fulfill Your will, my G-d; and Your Torah is in my innards. 10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know! 11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation. 12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me. 13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me. 14. May it please You, Lord, to save me; O Lord, hurry to my aid. 15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced. 16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me]. 17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!” 18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my G-d, do not delay!

Chapter 41

This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.

1. For the Conductor, a psalm by David. 2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil. 3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies. 4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness. 5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!” 6. My foes say that evil [awaits] me: "When will he die, and his name perish?” 7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it. 8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]: 9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.” 10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me. 11. But you, Lord, be gracious to me and raise me up, and I will repay them.12. With this I shall know that You desire me, when my enemies will not shout gleefully over me. 13. And I, because of my integrity, You upheld me; You set me before You forever. 14. Blessed is the Lord, the G-d of Israel, to all eternity, Amen and Amen.

Chapter 42

This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold G-d during the festivals, free of adversary and harm. May G-d place mercy before us from now to eternity, Amen Selah.

1. For the Conductor, a maskil1 by the sons of Korach. 2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O G-d! 3. My soul thirsts for G-d, for the living G-d. When will I come and behold the countenance of G-d? 4. My tears have been my bread day and night, when they say to me all day, "Where is your G-d?” 5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of G-d, amid the sound of rejoicing and thanksgiving, the celebrating multitude. 6. Why are you downcast, my soul, and why do you wail within me? Hope to G-d, for I will yet thank Him for the deliverances of His countenance. 7. My G-d! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2 8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me. 9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the G-d of my life. 10. I say to G-d, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?” 11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your G-d?” 12. Why are you downcast, my soul, and why do you wail within me? Hope to G-d, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my G-d.

TIKKUN HAKLALI

Chapter 42

8. Deep calls to deep at the roar of Your channels; all Your breakers and waves have swept over me. 9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the G-d of my life. 10. I say to G-d, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?” 

PSALM 89

15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance. 

Week 14 (Book 4b): Sticking with the Torah and the Temple

SONG OF SONGS: 

6. Who is this coming up from the desert, like columns of smoke, perfumed with myrrh and frankincense, of all the powder of the peddler?

7. Behold the litter of Solomon; sixty mighty men are around it, of the mighty men of Israel.

8. They all hold the sword, skilled in warfare; each one with his sword on his thigh because of fear at night.

70 SOULS THAT DESCENDED TO EGYPT: Gershon

TALMUD SHEVUOTH:  Daf 14 - Forgetting the Laws of Impurity

Book of Jeremiah: Chapter 14

Week 14 in the Jewish calendar is the continuation of Chanukah, and also includes Rosh Chodesh Teveth.  The verses from Song of Songs for this week are very upbeat: they are said by the Jewish people and describe its state of closeness with G-d. The first verse speaks of traveling through the desert with G-d miraculously protecting them with the Clouds of Glory. Chanukah is also about Divine protection during exile and is eight days long in order to parallel Sukkot, which commemorates our protection under the Clouds of Glory while in the desert.

Rashi notes that the verses relate to the Mishkan, the moveable Temple, and to the "the war of Torah, and similarly, the priests who surround it, who camp around the Mishkan, skilled in the order of their service." There’s a clear relation to Chanukah. 

There is also an interesting parallel with Rosh Chodesh Teveth, in that Rashi describes that not only is the Mishkan being guarded, but the Torah itself, both Written and Oral. It is well known that the destruction of the First Temple, which began with the siege of Jerusalem on the 10^th of Teveth was due to the lack of proper (spiritual) importance given to the Torah. Here are Rashi's comments:

each one with his sword: his weapons. These are the Masorah and the mnemonics, by which they preserve the correct version [of the Oral Law] and the masorah (the traditional spelling and reading of the Scriptures), lest it be forgotten.   

because of fear at night: lest they forget it, and troubles will befall them, and so Scripture says (Ps. 2:12): “Arm yourselves with the grain [of Torah] lest He become angry and you perish on the way.”

Night appears to be a reference to the darkness of Greece. It is incredible how Rashi also explains that the weapons used are for preserving the correct written and oral traditions, not only in line with the struggle of the Maccabees against Greek perversion of the law, but also a reference to giving the proper spiritual importance of the Torah, one of the main themes of this month, the lack of which caused the destruction of the First Temple, as explained in the previous books.

Of the seventy souls of the Jewish people that descended to Egypt, the fourteenth mentioned is Gershon. Gershon is the name of one of Levi’s sons as well as one of Moshe’s. It is a name connected to being in exile, and the fight to maintain one’s identity in the face of foreign influences. In fact, Moshe’s son Gershon was brought up by both Yitro and Moshe, and Yitro’s influence had long term negative effects. As also explained previously, Chanukah connected to the word Chinuch, education, and is related to the fight against assimilation and idolatry. Gershon and his family also played an important role in the upkeep of the Mishkan.

Daf Yud Dalet (Folio 14) of Shvuot comprises of a continuation of the discussion of the atonement of Kohanim, separate from the rest of the people. It also begins a new chapter that introduces the concept of awareness of impurity and what happens when one forgets the laws of impurity. The continuation of the laws of the atonement of the Kohanim parallel the continuation of Chanukah this week. Impurity versus purity is a general theme of Chanukah. Impurity and ignorance of the Law (lack of education) are ideas also connected to Chanukah and the 10th of Teveth.

Chapter 14 of the Book of Jeremiah contains a similar theme to the above. The entire chapter is about a drought, generally associated with G-d’s displeasure with the Jewish people prior to the destruction of the Temple. Furthermore, a well known concept is that “Ayn Mayim Elah Torah,” every Biblical reference to water is a reference to the Torah itself.. At the end there is also a clear connection to themes of Chanukah, the Temple and the Brit (mepher brit means annulling the covenant of circumcision, prevalent among some Hellenized Jews at the time of Chanukah)

21. Do not condemn us for Your name's sake, do not disgrace the throne of Your glory. Remember, do not break Your covenant with us.  

for Your name’s sake: that you are called merciful.  

the throne of Your glory: The Temple. And according to Midrash Aggadah, Israel who is engraved on the throne of Your glory.   

Week 14 (Book 4a): Being Faithful

STORY OF CHANNAH: 14 And Eli said unto her: 'How long wilt thou be drunken? put away thy wine from thee.'         

   

QUALITY OF PIRKEI AVOT: and faithful          

PROVERBS: Chapter 14

TZADIKKIM: 4 Teves - R' Gershon Chanoch Henoch Leiner of Radzin (1890) ben R' Yaakov of Izhbitza

Week 14 is also the week of Chanukah. The verse from the story of Channah describes how Eli, the Kohen Gadol, reprimands Channah, telling her to remove her wine from her. It is worth noting that the entire Chanukah miracle began with Matitiyahu, the High Priest, killed a man who wished to bring a pagan sacrifice in the Temple. Chanukah means dedication, and it celebrates the rededication of the Temple, once it was cleared of idol worship. It is worth noting that Eli says to Channah to “remove your wine.” What does wine represent and why does Eli emphasize that the wine is hers?

Wine is strongly connected to the Tree of Knowledge. It is Rabbi Meir’s opinion in the Talmud, as well as that of the Zohar and a Midrash. The Tree of Knowledge represents secular wisdom, as opposed to the Tree of Life, which represents the Torah. Rabbi Riskin explains that the Menorah is shaped like a tree and may symbolize the perfect combination of the two Trees. He further explains how that is the task of the Kohanim, to clean and purify the lights of the Menorah. I will include his Dvar Torah in its entirety, given that this topic is somewhat sensitive, prone to misinterpretation:

Our Torah portion opens with the kindling of the seven lights of the branches of the menorah, specifically ordaining that it be kindled by the Kohen-priests and that it be beaten of gold, in one piece, from “its stem until its flower” (Numbers 8:4). At first glance, it would seem that this Biblical segment is misplaced; its more natural setting would have been the portions of Terumah or Tetzaveh in the Book of Exodus, which deal with the Sanctuary, it’s sacred accoutrements and the task of the Kohen-priests in ministering within it. Why re-visit the menorah here, in the Book of Numbers?

The classical commentary of Rashi attempts to provide a response: “Why link this segment of the menorah to the segment of the tribal princes (which concludes the previous Torah portion)? Because when Aaron saw the offerings of the princes (at the dedication of the Sanctuary), he felt ill at ease that he was not included with them in the offerings, neither he nor his tribe. The Holy One, Blessed be He, said to him, ‘By your life, your contribution is greater than theirs; you kindle and prepare the lights’” (Rashi, Numbers 8:2).

Why would such a task give comfort to Aaron? Since when is cleaning and kindling a candelabrum a greater honor than participating in the opening ceremony of the Sanctuary?

We cannot expect to penetrate the significance of Rashi’s words (which are taken from Midrash Tanhuma 8) unless we first attempt to understand the significance of the menorah. At first blush, the lights of the menorah symbolize Torah, “For the commandment is a candle, and Torah is light,” teaches the Psalmist. But the ark (aron) is the repository of the Tablets of Stone, and it represents Torah in the Sanctuary.

Moreover, the menorah has a stem, or trunk, and six branches which emanate from it, each with its respective flowers - together making seven lights. And the “goblets” on the branches are “almond-shaped,” (Hebrew Meshukadim, Exodus 25:33) reminiscent of the almond tree, the first tree to blossom and so the herald of spring. The imagery is certainly that of a tree. And if the Sanctuary symbolizes a world in which the Almighty dwells - “And they shall make for me a Sanctuary so that I may dwell among them” - a world of perfection manifesting the Divine Presence and its consummate goodness and compassion, - then the Sanctuary symbolizes a return to Eden, to universal peace and harmony. If so, the menorah may well represent the Tree of Life - after all, Torah is aptly called “a tree of life to all who grasp it” - or even the tree of knowledge, especially since the ancient Greek tradition speaks of “the seven branches of wisdom,” paralleling the seven branches of the menorah (including the central stem). Perhaps one may even suggest that the menorah is the amalgam of both trees together: Torah and wisdom united in one beaten substance of gold, a tree of knowledge purified by the tree of life when the light of Torah illumines every branch of worldly wisdom.

I believe that this fundamental unity encompassing Torah and all genuine branches of wisdom was recognized clearly by the Sages of the Talmud. Indeed, from their viewpoint, all true knowledge would certainly lead to the greatest truth of all, the existence of the Creator of the Universe. Hence the Talmud declares: “Rav Shimon ben Pazi said in the name of Rav Yehoshua ben Levin in the name of bar Kappara: ‘Anyone who has the ability to understand astronomy - astrology (the major science of Babylon) and does not do so, of him does the Scripture say, ‘Upon the words of the Lord they do not gaze and upon the deeds of His hands they do not look’” The Sages are saying that one cannot begin to properly appreciate the world without a grounding in the sciences.

Indeed, I shall never forget my first conscious “religious experience.” It was in a bio lab, and we were given slides of snowflakes. As I saw slide after slide, with each snowflake perfectly hexagonal and dazzling with magnificently colored designs - but each snowflake different from the other, unique to itself - there were tears coursing down my cheeks as I mouthed the prayer of appreciation, “How wondrous are Your creations, O G-d.”

The 12th Century Philosopher-legalist Maimonides also understood the crucial inter-relationship between what is generally regarded as secular wisdom and Torah. He begins his halakhic magnum opus Mishneh Torah with the Laws of Torah fundamentals, the first four chapters of which take up cosmogony, philosophy, science - especially the interface between physics and theology. He concludes the fourth chapter in saying that these studies are actually involved in the proper fulfillment of five commandments: knowing G-d, denying the possibility of other gods, unifying G-d, loving G-d, revering G-d (Laws of Torah Fundamentals 4,13). He actually defines Pardes, the “orchard” reserved for those who are already thoroughly conversant in Torah and its laws, as philosophy and science, maasei bereishit and maasei merkavah, which the Sages of the Talmud call “great things” in comparison to the halakhic debates between Rava and Abaye, which are called “small things” (B.T. Sukkah, the end of Chapter 3).

Most amazing of all, Maimonides ordains that the scholar must divide his learning time in three segments: one third for the Written Torah, one third for the Oral Torah, and one third for Gemara. And he defines gemara as extracting new laws as well as Pardes - science and philosophy! Apparently an advanced Yeshiva led by Maimonides would include in its curriculum the study of science philosophy as a means of understanding the world, human nature and G-d!

Let us now return to the relationship between the task of the Kohen-priest in the Sanctuary. If indeed the menorah represents knowledge in its broadest sense, enlightenment in terms of the seven branches of wisdom, the tree of knowledge, then the duty of the Kohen-priest becomes clear. All of knowledge, indeed the entire world, is the matter; Torah must give form, direction, meaning to every aspect of the material world and the life which it breeds. The Kohen, who is blessed to “teach the Torah laws to Israel,” must prepare, “clean”, purify the lights of the menorah. This is the highest task of Torah - and the greatest calling of the Kohanim![1]

The Chanukah story is about the battle between Jewish and Greek cultures, of those connected to the Torah and those solely connected to secular wisdom. However, it is crucial to understand that the Torah is not against secular wisdom. Secular wisdom has its place, along as it is, as mentioned before, “dwelling the house of Shem.” Adam’s sin was not that he tasted from the Tree of Knowledge, but that he did it before tasting from the Tree of Life, the Torah. If he would have dedicated himself to the Tree of Life, eventually the Tree of Knowledge would also have become permissible.

Perhaps that is why Eli says to Channah to remove her wine from herself. Yes, Eli’s job as the Kohen Gadol is to remove improper influences from the Temple, such as in the case of someone who is drunk, and cannot properly balance how much of the Tree of Knowledge to absorb. (This, by the way, was Noah’s problem. The Zohar explains that by planting a vineyard, Noah attempted to rectify the sin of Adam. However, he erred and became drunk). Nevertheless, Eli does not rule out the role of secular wisdom altogether. There is a place for it, it may still be associated with Channah, the tzadeket, but in the proper dosage. That is also the message of Chanukah.

The Pirkei Avot adjective of this week is that Torah makes him fit to be “loyal/faithful,” in Hebrew, ne’eman. Ne’eman comes from the word emunah, “faith.” Emunah is what differentiated the Jews from the Greeks, and the Jews remained loyal and faithful to the Torah, despite Greek persecution. Emunah is above reason, and there may be times when a person acting out of Emunah may appear to others as irrational, or even drunk, like in the above story with Eli and Channah. Nevertheless, a sign of Emunah is also not to be perturbed by what others from the outside think.

Chapter 14 of the Book of Proverbs contains many of the themes of this chapter and previous ones: being wise, upright, faithful, etc. The contrasts between the righteous and the wicked continue in this chapter as well:

1. The wisest of women-each one built her house, but a foolish one tears it down with her hands.    

2. He who fears the Lord goes in his uprightness, but he whose ways are perverse despises Him.

3. In a fool's mouth is a staff of haughtiness but the lips of the wise guard them.

4. Without oxen the manger is empty, but an abundance comes by the strength of an ox.                

5. A faithful witness does not lie, but he who speaks lies is a false witness. (...)

This week various yahrzeits connected to the Chassidic dynasty of Peshischa and Ishbitz. It includes the yahrzeit of the third Rebbe of Ishbitz, Rabbi Gershon Chanoch Henoch Leiner of Radzin (the Baal HaTecheles, 4^th of Teveth), and (often) the yahrzeit of the founder of the dynasty, Rav Mordecai Yosef Leiner of Ishbitz, the Mei Shiloach (7^th of Teveth).

Prior to becoming the first Ishbitzer Rebbe, Rav Leiner was childhood friend and close colleague of Rebbe Menachem Mendel of Kotzk. Both studied under Reb Smicha Bunim of Peshischa. When the Kotzker Rebbe set up a Chassidic court, Rav Leiner followed him and was an influential teacher to Kotzk chassidim. Eventually, the two parted ways, and the court of Ishbitz was established. The Ishbitzer’s students included Rav Tzadok HaKohen of Lublin and Rav Leibel Eiger. His main work, the Mei Shiloach, is widely studied in Chassidic circles.[2]

Rabbi Gershon Chanoch Henoch Leiner of Radzin is the grandson of Rav Mordechai Yosef. He was a strong leader of Ishbitzer Chassidim, and wrote many important Chassidic works, including Baal HaTecheles.

Other yahrzeits this week include Rabbi Chaim Leib Shmulevitz (Rosh Yeshivat Mir, 3^rd of Teveth), Rabbi Yechezkel Shraga Halberstam, (the eldest son of Rabbi Chaim Halberstam of Sanz, 5^th of Teveth), Rabbi Avraham Yaakov of Sadigur (son of Rabbi Yisrael Friedman, 5^th of Teveth), Rabbi Yerachmiel Tzvi Rabinowitz (Biala-Peshischa Rebbe of Har Nof, 5^th of Teveth), and (often) Rabbi Tzvi Hirsch son of the Baal Shem Tov (7^th of Teveth).

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[1] http://www.ohrtorahstone.org.il/parsha/5764_printer/behalotcha64_printer.htmv

[2] http://matzav.com/todays-yahrtzeits-and-history-7-teves-3

Week 14 (Book 3): Eber and Fighting Off Physical Desires

With Your loving kindness You led the people You redeemed;  You led [them] with Your might to Your holy abode.

there they will tell the righteous acts of the Lord,  the righteous acts of restoring open cities in Israel.

Talmud Sotah: Daf 14:

Eber

They journeyed from Kivroth haTaavah and camped in Hazeroth

On Week 14, also the week of Chanukah, the verses of the Song of the Sea speak of G-d’s redemption and might, leading the Jewish people to His holy abode. This again is a basic theme of Chanukah.  This is also the week of Rosh Chodesh Teveth. Teveth is related to the power to multiply, particularly when things seem hopeless.

The Haftorah’s verses continue to describe the Chanukah mitzvah to tell of G-d’s miracles, Pirsumei Nissa. It also speaks of “restoring open cities in Israel,” very much like how the Temple was restored on Chanukah.

Daf Yud Dalet (Folio 14) of Sotah is primarily about the burial of Moshe. Moshe is buried across from Baal Peor, which is related to promiscuity, intermarriage and idolatry, which is related to Chanukah. On Daf 14, the tractate also begins a new chapter, returning to the subject of the Sotah ritual. It introduces the topic of the kind of offering that the Sotah brings, which is made of barley, animal food. The actions she is accused of are those of an animal, therefore the offering is also one of an animal. Again, there is a parallel here with Chanukah.

Eber, along with his great grandfather Shem, had established a yeshiva to study God’s laws already back in those days. The destruction of the Temple that took place in Teveth is connected to the fact that Torah study was not given the proper respect. Eber seems to be assisting Shem in the struggle against the values of Yaffeth and his grandson Yavan (Greece).

In the fourteenth week, the Jews journey from Kivroth haTaavah and camp in Hazeroth. Hatzeroth is where Miriam slandered Moses, and some say it is also the place where Korach rebelled against him.[1]  The personal journey is to use Chanukah to internalize the concept of burying one’s physical desires and focusing on the spiritual. We then turn to focusing on avoiding bad speech and rebellion against our leaders. Lashon Harah is equal to the sins of idolatry, sexual immorality, and murder. (BT Arachin 15b) The Talmud also suggests that it was because of these three things that the First Temple was destroyed. (Yoma 9a)[2]

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[1] http://meaningfullife.com/oped/2008/06.27.08$KorachCOLON_42_Journeys_Part_3.php

[2] http://www.torah.org/learning/yomtov/3weeks/vol5no8.html

Week 14 (Book 2): Solomon and Having a Settled Mind

HAAZINU: The cream of cattle and the milk of sheep, with the fat of lambs and rams of Bashan and he goats, with kidneys of wheat, and it [the congregation of Israel] would drink the blood of grapes [which was] as the finest wine. (Deuteronomy 32:14)

HAFTARAH: The Lord thundered from heaven; and the Most High gave forth His voice. (II Samuel 22:14)

QUALITY TO ACQUIRE THE TORAH: Calmness (Yishuv)

PROPHET: Solomon

LEVITICAL CITY: Elteke

On Week Fourteen, which is the continuation of Chanukah and also includes Rosh Chodesh Teveth, Haazinu’s verse speaks of various kosher animals (cattle, sheep, lambs, rams, and goats) and various products, such as fat, wheat, and wine, all of which were part of the Temple sacrifices. This appears to be related to the rededication of the Temple on Chanukah.

The Haftarah’s verse also appears to be continue the theme of Chanukah. Thunder is related to light bursting through darkness, perhaps a reference to Chanukah’s miracle. Miracles in general, and the Chanukah miracle in particular, was an open revelation of G-d’s “voice.”

The quality for this week is calmness. The Hebrew word used is yishuv, which can also mean to to settle, to sit, and to dwell. These are all characteristics of Chanukah. The Temple is after all the dwelling place of G-d on Earth. The fight with the Greeks was about our being able to serve Him calmly and peacefully, in our land, the Land of Israel. Chanukah also means “Chanu K”H” they rested on the 25^th [of Kislev].

This week’s prophet, King Solomon, was known for his wisdom. He’s considered to be the wisest of all men. Chanukah is also connected to wisdom, Chochmah - Jewish Chochmah that countered the Chochmah of the Greeks.

Similarly, King Solomon, very much illustrates what is meant by yishuv. It was King Solomon who constructed the First Temple, the place for the Divine presence to settle. Of all prophets, he is the one that is best known for calmness and serenity. Shalom, peace, is the very root of his name. His calmness is also displayed in the Tanach in in the way he would settle disputes. The story in which he calmly suggests that a disputed baby be split in half is an example of that. 

This week’s levitical city is Elteke. Not very much is known about this city, other than that it was apportioned to the Tribe of Dan. Elteke appears to be quite famous for a war in which Sancherib defeated the Egyptians. After this conquest, Sancherib laid siege to Jerusalem. When all seemed lost, Isaiah told the king not to worry – his kingdom would be saved. Sure enough, the next day Sancherib’s troops were struck with a plague. This took place on Passover– the Jewish people and the angels in heaven were reciting Hallel that night, which is what we do during Chanukah. It is said that after this event, G-d wanted to make Chezekiah the Mashiach, but did not do so because he did not recite Hallel after this miracle.

The city’s name also bears significant resemblance to the name of another city in Israel, Tekoa. Both cities’ names’ roots contain the letters Tav and Kuf, which is not very common. Tekoa was a city in Israel known for its olive oil, which plays a prominent role in the Chanukah miracle. In fact, the oil of Tekoa was the only one chosen to be used in the Temple in Jerusalem.[2] At the time of the rededication of the Temple, pure olive oil had to be taken from Tekoa as well. It took eight days for the pure oil to be produced – the number of days the small flask of the Kohen Gadol lasted, and also the number of days of the Chanukah miracle. Today, the there is again a Jewish settlement (a yishuv) in Tekoa.

Olive oil also represents wisdom, a defining characteristic of the Chanukah holiday, as explained above:

In mystical thought, oil is symbolic of chochmah, the highest aspect of the intellect from which inspirational thought is derived. The Talmud mentions that in a certain area in Israel, Tekoa, where the use of olive oil had become common, chochmah had also become common. Just as chochmah is related to the highest level in the intellect, inspired thinking, it is also related to the fear of G-d as it is written in Psalms 111, "the beginning of chochmah is the fear of G-d."[1]

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[1]  http://www.jewishmag.com/97mag/chanuka/chanuka.htm

[2] http://www.gush-etzion.org.il/tekoa.asp 

Week 14 (from the Book): To Believe in Our Own Strength, which Comes from G-d

The domestic goose is saying, "Give thanks to G-d and call upon His name, make His works known amongst the peoples, sing to Him, make music to Him, speak of all His wonders!" (Psalms 105: 1-2)

Rabbi Chanina, deputy high priest would say: Pray for the integrity of the government; for were it not for the fear of its authority, a man would swallow his neighbor alive.

Malchut shebeGevurah (kingship within the context of discipline and judgment)

In the fourteenth week, it is the turn of the domestic goose to sing: "Praise and proclaim the Name of G-d, disseminate His deeds among all nations, sing songs and hymns, narrate all His wonders" (Psalm 105:1-2). In addition to Chanukah, this week also marks Rosh Chodesh Teveth.

Teveth is considered a difficult month, as it includes the fast of the 10^th of Teveth, when Jerusalem was besieged. Teveth is represented by the tribe of Dan, which is characterized by strength and the ability to be fruitful and multiply. Dan himself had only one child, and was perceived as being at risk of extinction. However, Dan quickly became one of the largest tribes.[1] Samson was from the tribe of Dan, and he also is associated with the physical strength and the power of procreation.[2]

This week also marks the Chassidic holiday of Didan Netzach, "Victory is Ours," on the 5^th of Teveth, also known as “the day of victory of the books.” On Didan Netzach, the Lubavitcher Rebbe won a great victory, maintaining the sanctity of the sacred books of the Lubavitch library. He earned the recognition of a non-Jewish secular court, which openly acknowledged the special relationship between a Rebbe and his Chassidim. As will be explained in more detail next week, the month of Teveth is very connected to the importance of valuing our sacred writings. Didan Netzach is also closely linked with the physical and spiritual victory of the Maccabees.

The song of the domestic goose is related to the mitzvah of publicizing the miracle of Chanukah, pirsumei nissa, mentioned last week. On Chanukah, we sing to Him, praise Him, and thank Him, through various songs.

Fourteen is comprised of the letters yud and dalet, which spells yad, meaning hand or arm. In the widely accepted version of the Order of the Passover Seder, attributed to Rashi or one of the Tosafot, fourteen steps are listed. That is because in the Torah it is written that G-d brought His people out of Egypt with a yad chazakah, a strong arm.[3] Fourteen is therefore associated with strength and firmness, as well as redemption. Such redemptive qualities are felt on Chanukah.

The teaching of Pirkei Avot for this week can be found in the words of Rabbi Chaninah, Deputy Kohen Gadol (High Priest): "Pray for the welfare of the government, because if it were not for fear of it, men would swallow each other alive." (III:2) Rabbi Chaninah is also speaking metaphorically, that without outside intervention, the strong exploit the weak both physically and economically.[4]

It is amazing that the Pirkei Avot teaching of the deputy kohen gadol falls exactly during the week of Chanukah, when the Jewish people celebrate their liberation from Greek dominance and exploitation, due to the heroic acts of a group of kohanim. During these days, we thank G-d for “delivering the strong into the hands of the weak,” as can be found in the additions made to the daily prayer (the Amidah) inserted during Chanukah.

This week, we complete another cycle of seven weeks, and the sefirot combination is malchut shebegevurah. The Maccabbees were tough and disciplined (gevurah) and after their victory even started a dynasty of kings (malchut). Like the Maccabees, we must take action within this physical and material world, with discipline and strength, which is also an attribute of the entire month of Teveth.

We learn from the domestic goose about the importance of acknowledging the miracles that occur all around us on a daily basis, and of publicizing these miracles as well. To recall and publicize miracles that occur throughout life is a great way to be more grateful in our day-to-day. In fact, it is a great source of blessing and happiness.

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[1] Ryzman, p. 77.

[2] Talmud, Sotah 10a.

[3] Ki Yishalcha Bincha, Rabbi Bogomilsky, p. 56.

[4] Marcus, p. 82, citing Bartenura’s commentary on the Talmud, Avodah Zarah 4a.

Oded in the Parasha, the Torah Portion of Vayigash

In this week's Torah portion, Judah confronts Joseph, who he believes is the viceroy of Egypt. Judah tells him (again) about everything his father Jacob has been through: his loss of Joseph, how attached he is to Benjamin, etc. Almost immediately after that moment, Joseph reveals himself to his brothers. The words used by Joseph, however, are quite enigmatic. "Ani Yosef HaOd Avi Chai?" "I am Joseph, is my father still alive?"

After all the talk about Jacob, including Joseph's own questions about his father, how can Joseph possibly be asking them if their father is still alive? Perhaps the question is simply rhetorical, as in, "how could my father possibly still live after such suffering?" Perhaps the question is referring to Jacob's spiritual life (as discussed in the past weeks)? Or perhaps this is not a question at all.

One way of punctuating the sentence would be: Ani Yosef, HaOd Avi, Chai. I am Joseph, the "Od" (the "more, the extension, addition to") my father, is alive. This interpretation would be in line with the interpretation of the first verse of the Torah portion of Vayeshev: Eleh Toldot Yaakov: Yosef. "These are the generations of Jacob: Joseph. Joseph is the continuation of Jacob. Their lives parallel each other in many incredible ways. These parallels are explored extensively by the Midrash: both had brothers that wanted to kill them; both had to go into exile, etc.

Another way of punctuating the verse would be as follows: Ani Yosef: HaOd. Avi Chai. I am Joseph, the "Od." My father is alive [now]. Jacob had the confidence to face Eisav once Joseph was born. Joseph was fundamental to his confrontation of Eisav. Perhaps once Joseph was lost, Jacob felt lost not just because he lost his son, but because his son was so important in Jacob's ability to fight the forces of evil and death. That is why, now, Jacob would become alive again. That is exactly what happened. What Jacob heard the news, the Torah states: Vatechi Ruach Yaacov, the spirit of Jacob became alive. Next week's portion is called Vayechi, "and Jacob lived."

The words used by Jacob when hearing his son was alive are: "Rav, Od Yosef Bni Chai," usually translated as "Enough! My son Joseph is still alive!" Rashi reads Rav and Od together, interpreting to mean, Rav Od Li, I have enough happiness and joy because my son Joseph is still alive. Interestingly, Jacob's words include "Rav" (which is the word Eisav used to Jacob when acknowledging the birthright. See Korach in the Parasha, here). When Jacob's children tell him the news they also state "Od Yosef Chai."

The word Od is intrinsically connected to Joseph. It goes back all the way to his mother Rachel's naming him. At the time, she states, "Yosef Li Ben Acher," may [Hashem] and to me one more son. Joseph embodies the idea of "adding," of expansiveness, of Od. Od also appears to be related to one of the names of Mashiach Ben Yosef, Oded. (See previous post about this here)

Rebbe Nachman of Breslov also gives great importance to the word and the concept of Od. In what is arguably the basis for all his other teachings (Torah Reish Peh Beis (#282)), Rebbe Nachman connects Od to the concept of finding good points in others and in ourselves. He takes this from a verse in the Book of Psalms: "Od Me'at v'Ein Rasha," "a little more and there is no evil person." If you find some little good in a person, you can change the scale of justice and bring that person to the side of merit, where they are no longer evil. Rebbe Nachman also interprets another verse from the Psalms, "Azamra L'Elokai b'Odi," "I sing to my G-d with my Od," to mean that through judging ourselves favorably we can come to sing to G-d. 

Every Jew has this spark of good, this Od, this Yosef HaTzadik within us that can tip the scales of justice in our favor and bring us to life, true life, in which we are constantly increasing and growing. That is the message of Joseph, who is connected to the attribute of Yesod (today was Yesod shebeYesod shebeGevurah), and is also one of the fundamental guiding principles of the Lubavitcher Rebbe in his life: he was never satisfied with past accomplishments; he was always looking to grow, to "increase in holiness." This is also the message of Chanukah, in which, every day, we add more light until one day, hopefully soon, we will light up the entire word and darkness will no longer prevail.

Chodesh Tov and Chanukah Sameach!!!