Week 20 (Book 3): Avraham and Giving

SONG OF THE SEA: directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded.

HAFTORAH: And the princes of Issachar were with Deborah, as was Issachar with Barak; into the valley they rushed forth with their feet.

TALMUD SOTAH: Daf 20 - Water, Teaching Torah, Withholding from Pleasure

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Abraham

JOURNEYS IN THE DESERT: They journeyed from Kehelathah and camped in Mount Shepher

Week 20 is the week of Tu B’Shevat. The verses of the Song of the Sea speak of Hashem’s habitation, which His “hands” founded. As in week 18, the verse contains various anthropomorphisms. Rashi explains the line, “directed toward Your habitation,” as follows: “The Temple below is directly opposite the Temple above, which You made.” At this point in time, the neither the Temple or the Tabernacle had been built. They were there only in potential, a reflection of the Temple above. Such is the case with Tu B’Shevat itself. We celebrate in the middle of the winter, when the fruit is only there in potential.

The Haftorah’s verses mentions the princes of Issachar, as well as the tribe as a whole. Issachar was completely dedicated to the learning of Torah and its transmission. Perhaps more than any other tribe, it represents the idea of the Oral Torah, an essential characteristic of the month of Shevat.

Daf Kaf (Folio 20) of Sotah continues the discussion of drinking the water, and when the Sotah can refuse. There is also discussion about teaching Torah to women, how the water tests her, what ink can be used, and how a woman’s merit can withhold punishment. Again, there are references to interactions of different elements in nature, as well as a focus on the Oral Torah. The daf also contains a passage that looks down on situations of improperly withholding from pleasure. Pleasure is the theme of Tu B’Shvat.

Avraham is the forefather of the Jewish people, but also the father (Av) of many other peoples, which is the meaning of his name (father of multitudes). Yet, at the time his name was changed (and even before when his name is Avram), he was still childless. His children were there only in potential. Avraham was very much known for his hospitality, serving food to his guests and providing them with all kinds of delicacies. This was also a way he found to teach them about Hashem, the One True G-d. This all appears related to the major themes of this month, such as pleasure and the Oral Torah.

There is also a clearer connection between Avraham and Tu B'Shvat:

With regard to the time during which Avraham lived in the land of the Philistines, this week’s Torah portion tells us:27 “And Avraham planted an eshel, a tamarisk tree… and there he called in the name of G‑d, L-rd of the world” i.e., he publicized G‑d’s presence28 “And Avraham lived in the land of the Philistines for an extended period.” It is after these verses that the Torah tells us about the binding of Yitzchak.

The question arises: What lesson can we learn from the fact that Avraham planted a tamarisk tree? Previously, the Torah described the greatness of Avraham, relating how although he was the one and only Jew, and that he spread faith in the one G‑d. After such heights of devotion, what is added by the fact that he planted a tamarisk tree? And how does planting a tamarisk tree relate to the narrative of the binding of Yitzchak?

The tamarisk is a large tree with broad branches. Since Avraham was living in a desert, he planted such a tree to provide wayfarers with protection from the scorching sun. The Talmud29 extends the interpretation of the Hebrew word eshel , explaining that it refers not to only one tree, but to an orchard. Avraham planted an orchard so that passersby could refresh themselves with the fruit.

The Talmud also offers a second interpretation, stating that eshel refers to an inn. Besides fruit, Avraham gave wayfarers bread and meat, drink and lodging.30 Indeed, the Midrash31 states that he even provided his guests with a court of law in which they could settle any dispute that might arise among them.

Avraham did not content himself with providing bread, salt and water, so that his guests’ basic needs would be met. He did not provide only the bare minimum; he gave his guests items which brought them pleasure: fruit, wine, delicacies and lodging; and gave them also a court to resolve their difficulties. 

27.

Bereishis 21:33-34.

28.

Sotah 10a.

29.

Sotah, loc. cit.; see Rashi’ s gloss.

30.

Midrash, as quoted in Rabbeinu Bachaye in his gloss to Bereishis 21:33.

31.

Bereishis Rabbah 54:6.

https://www.chabad.org/therebbe/article_cdo/aid/68629/jewish/Likkutei-Sichot-Vayeira.htm

In the twentieth week, the Jews journey from Kehelathah and camp in Mount Shepher. Rabbi Jacobson explains that Mount Shepher means “beautiful mountain,” and cites Targum Yonasan, which renders it as “mountain with beautiful fruit.” The quality of beautiful fruit is clearly linked to Tu B’Shevat. The personal journey is to internalize the concept of the gathering of Chassidim and commitment to the leader, and now focus on the enjoyment and beauty of both natural and spiritual worlds/fruits.

Week 21 (Book 3): Isaac and Emunah

The Lord will reign to all eternity; When Pharaoh's horses came with his chariots and his horsemen into the sea,

(But) among the divisions of Reuben, (there were) great resolves of heart.

Why do you sit between the borders,

Talmud Sotah: Daf 21: Merit of Women

Isaac

They journeyed from Mount Shepher and camped in Haradah.

Week 21 is the last week of the month of Shevat. This week marks the yahrzeit of Rebbetzin Chaya Mushka, the Rebbe’s wife, on the 22^nd of Shevat. The verses of the Song of the Sea are first and foremost a declaration of faith, Emunah, one of the themes of this month. They also contain elements of nature: 1) Pharaoh and the horsemen (man); 2) the horses (animal); and 3) the sea (mineral/Domem).

The Haftorah’s verses point to Reuben’s doubts, and lack of resolve and Emunah. In general, this is a challenge that Reuben as an individual seemed to face. He knew he had to save Joseph, but lacked to emunah to do it outright. He later knew that he had to find a way to take Benjamin to Egypt, but again, his lack of resolve led to his failure to convince his father.

Daf Kaf Alef (Folio 21) of Sotah continues the discussion of how the merit of Torah and mitzvoth can protect from punishment. It also discusses how a woman can earn merit from Torah. This seems connected to the Rebbetzin’s yahrzeit.

Yitzchak is the second forefather of the Jewish people. Isaac's whole life, particularly his near sacrifice, was all about Emunah. His name comes from the word Tzchok, laughter. Yitzchak means “he will laugh,” which also points to faith in future events,  as well as pleasure (Ta’anug), related to the month of Shevat. 

In the twenty-first week, the Jews journey from Mount Shepher and camp in Haradah. Haradah means “trembling” and is related to the fear that the Jewish people experienced after the plague in the aftermath of Korach’s rebellion.[1] Haradah, trembling, is also connected to happiness and rejoicing, as in Psalm 2, “Vegilu b’Readah, rejoice in trembling. (See also Talmud, Brachot 30b, 31a: “Where there is gilah (rejoicing), there must be trembling.”) The personal journey is to internalize the concept of enjoyment and beauty of both natural and spiritual worlds/fruits, and now prepare for the trembling happiness of the month of Adar.

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[1] http://meaningfullife.com/oped/2008/07.11.08$BalakCOLON_42_Journeys_Part_4.php

Week 22 (Book 3): Adar and Ratzon (Will, Desire)

SONG OF THE SEA:

and the Lord brought the waters of the sea back upon them; and the children of Israel walked on dry land in the midst of the sea,

HAFTORAH:

to hear the bleatings of the flocks?

At the divisions of Reuben, (there are) great searchings of heart.

TALMUD SOTAH: Daf 22 - Actions and Inactions that Destroy the World

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Jacob

JOURNEYS IN THE DESERT: They journeyed from Haradah and camped in Makheloth.

Week 22 is the week of Rosh Chodesh Adar. Adar is connected to the Tribe of Naftali, which was known as a Ayalah Shluchah, a swift (emissary) gazelle. When there are two Adars, the second represents the Tribe of Levi. This tribe served (and will someday soon serve again) as an emissary for the entire Jewish people in performing the Temple service. Adar is the month of Purim, and the Talmud states that “MisheNichnas Adar Marbim b’Simcha.” When Adar enters, we increase in joy. Adar also corresponds to the zodiac sign of Pisces.

The verses of the Song of the Sea for this week refer back to the theme of water. Interestingly, it notes that “the children of Israel walked on dry land in the midst of the sea.” This is reminiscent of Jacob’s blessing to Efraim and Menashe, stating that they would increase “like fish over the land.” For fish to increase over the land is a similar paradox to walking on dry land in the midst of the sea. (Land and sea also parallel the song of the giant sea creatures this week in Book 1)

The Haftorah’s verses for this week continue to refer to Reuben’s doubts and lack of resolve. Resolve is connected to ratzon, will, a quality deeply related with the month of Adar. Naftali is called an “s’vah ratzon,” which means “filled with will.” Levi also was known for its strong determination and self-sacrifice. Reuben’s actions do not reflect such a spirit. It is worth noting that each of the tribes had a perfectly excusable reason for not participating in the fight. They did not share a border with the places in which the fight took place.[1] However, Devorah makes clear that more is expected from her Jewish brethren. This is also in line with Naftali and Levi’s roles as emissaries.

This week’s description of the actions of Reuven begins with a mystifying reference to hearing the bleatings of flocks. The Tanach has a later reference to hearing the bleating of flocks, which is very much tied to the month of Adar. The reference does not involve Reuven, the a firstborn, but rather the first King of Israel, Shaul. Shaul was commanded to completely destroy Amalek. He did not act with enough Ratzon, leaving Amalek’s king alive, as well as the best of the flock. (It is well known that Amalek represents and has the same numerical value as Safek, doubt, which is diametrically opposed to Ratzon. When the prophet Shmuel came to Shaul to reprimand him, Shaul stated that he had fulfilled G-d’s command. Shmuel then asks, so what then was the bleating of flocks that he was hearing. Shaul’s actions, like Reuven’s, showed a certain hesitation, a division, a “searching of heart.” Just like Reuven is replaced as the firstborn, so is Shaul replaced as king.

Daf Kaf Beit (Folio 22) of Sotah continues the discussion of the kinds of actions that may seem pious but end up “destroying the world.” Here again, Reuven and Shaul’s actions come to mind. One of the main discussions is someone who rules when they are not capable, and does not rule when they are capable. Here again, Shaul’s decision, to disobey Hashem by “ruling” tha the king of Amalek and some of the flock could live, and at the same time not taking seriously enough his prominence as king and his ability to tell the people what to do (being “small in the eyes of the people”) led to great destruction, which Amalek continues to cause today.

Jacob is the third forefather of the Jewish people, and his name comes from the word Ekev, heel. It contains the idea of being a messenger (seeing another as the head), which is related to the month of Adar. Purim in general is associated to the concept of the Jewish people being the heel (Ya’akov) and not the head (Yisrael, Li Rosh), and the times of Yikveta d’Meshicha, immediately prior to the coming of Mashiach, called literally the “heels” of Mashiach.

In the twenty-second week, the Jews journey from Haradah and camp in Makheloth. Makheloth means assembly. At least in modern Hebrew, it means choir, a gathering for singing and playing music. Rabbi Jacobson suggests that Makheloth may be the place where the people gathered to see the miracle related to Aharon’s staff. This is connected to the joy we experience in the month of Adar. The personal journey is to internalize the concept of “trembling happiness,” and now prepare for taking that happiness a step further with unity, as well as musical gatherings of singing and dancing.

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[1] http://www.shemayisrael.com/parsha/solomon/archives/beshalach63.htm

Week 23 (Book 3): Being an Emissary

SONG OF THE SEA: 

Miriam, the prophetess, Aaron's sister, took a timbrel in her hand, and all the women came out after her with timbrels and with dances. And Miriam called out to them, Sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea.

HAFTORAH: Gilead abides beyond the Jordan; and Dan, why does he gather into the ships?

TALMUD SOTAH: Daf 23 - Differences between men and women regarding the laws of sacrifices.

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Yehudah

JOURNEYS IN THE DESERT: They journeyed from Makheloth and camped in Tahath.

Week 23 is the week of Zayin Adar, Moshe Rabbeinu’s birthday and yahrzeit. Interestingly, just as Zayin Adar usually coincides the Torah portion of Tetzaveh, in which Moshe’s name is omitted, Moshe’s name is also omitted from the verses following the Song of the Sea. Instead of Moshe, it is now Miriam’s turn to lead the women in song (and dance), and she is referred to as Aaron’s sister, not Moshe’s. Here also, there is the theme of being a sheliach, a shluchah (feminine) in this case.     

The Haftorah’s verses now speak of Gilead (also from Menashe)[1] and Dan. Both places are rebuked for their failure to help. It is interesting that there’s a division/duality here too. Part of the tribe of Menashe (Machir) went to help the war effort, while another part, Gilead, stayed behind. The Tribe of Dan’s choice to flee to their ships appears to be even more reprehensible – it seems to be the opposite of what happened at the splitting of the Sea of Reeds. There, the Jewish people went to the sea and transformed it into land, thereby defeating their enemy, here, the Tribe of Dan fled the land to take refuge in the sea. This is also opposed to the spirit of being a sheliach – self-sacrifice for a greater cause.

Daf Kaf Gimmel (Folio 23) of Sotah discusses cases in which a Mincha offering is disqualified. The remainder of the daf is primarily about differences between men and women when it comes to the laws of priesthood and sacrifices. The parallel here seems to be that there are somethings that a woman can do in place of a man (like a sheluchah, like Miriam did instead of Moshe above), but there are other things that she cannot do, or does differently.

Yehudah is the leader of his brothers, the lion, the “king” of the tribes. His name comes from the word Hoda’ah, acknowledgement, in the sense that all his brothers will acknowledge him, and act according to his will, on his behalf (like shluchim). Yehudah himself was an emissary for Jacob - he was sent to Egypt first to establish a Yeshiva, a dwelling place for the Torah in exile.

In the twenty-third week, the Jews journey from Makheloth and camp in Tahath. Tahath means bottom, a low point, as was the passing of Moshe Rabbeinu. Yet, Tahath also represents the possibility of improvement. Rabbi Simon Jacobson explains this idea as follows:

Another application of Tachath is the depths we fall to when we “leave Mak’heloth,” i.e. forsake and abandon unity (Chasam Sofer). Yet, we have the power to transform Tachath into a place of peace, when we each dwell “beneath (tachath) our vine and fig tree” (see Toldos Yaakov Yosef).[2]

This also appears related to the concept that Hashem created the word because He desired a “Dira Ba’Tachtonim,” a dwelling place in the lower realms. (Midrash Tanchuma; See Week 23, Book 2) The personal journey is to internalize the concept of being united and joyful through musical gatherings in a spiritual place where the focus is more on those surrounding Moses than on Moses himself (like the miracle of Aharon’s staff). From there, we prepare to focus on making a dwelling place in the lower realms by taking advantage of a situation of spiritual lowliness, all of which is also represented in the story of Purim, and in the sacrifices made by Esther herself.

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[1] http://www.torahanytime.com/emunas/audio/Shalosh_Seudah_Torah/02_Matos_5771.pdf

[2] http://meaningfullife.com/oped/2008/07.11.08$BalakCOLON_42_Journeys_Part_4.php

Week 24 (Book 3): Peretz and the Power of Joy

Moses led Israel away from the Red Sea, and they went out into the desert of Shur; they walked for three days in the desert but did not find water. They came to Marah, but they could not drink water from Marah because it was bitter; therefore, it was named Marah.

Asher dwelt at the shore of the seas,

and by his breaches he abides.

Talmud Sotah: Daf 24: extenuating circumstances – women that do not drink the Sotah water.

Peretz

They journeyed from Tahath and camped in Tarah.

Week 24 is the week of Purim. Soon after the Song of the Sea, the Jewish people find themselves in a situation that they do not have access to water. Our sages teach us that water in the Torah is always a reference to the Torah itself. The story of Purim (and particularly the fast of Esther, in which she did not have food or drink for three days) represents a similar situation, where Hashem was hidden, and the Jewish people’s lives were embittered and threatened by the evil Haman. On Purim, the people’s reaction was reaffirm their belief in G-d and the Torah, receiving the Torah once again.

The Haftorah’s verses now turn to Asher, who also did not participate in the battle. Interestingly, the verse states that Asher dwelt in its “breaches” (mifratzav), which is the root of the name Peretz, the generational link for this week. Rashi explains that Asher was concerned about the parts of its lands that could be vulnerable to attack. Like the tribes mentioned before, Asher’s reaction to the fight was to protect itself. The whole idea of the month of Adar is to be willing to sacrifice oneself for someone else.

Daf Kaf Dalet (Folio 24) of Sotah discusses cases of women that do not drink, often based on extenuating circumstances. The story of Esther is a perfect example of an extenuating circumstance. The Midrash states that Esther was married to Mordechai prior to marrying Achashverosh. Even a plain reading of the story is problematic due to the fact that Achashverosh was not Jewish. However, it is difficult to think of greater extenuating circumstances than those that existed in the days of the Purim miracle. Not only was Esther in a certain way forced into marrying Achashverosh, but her actions actually saved the entire Jewish people!  

Perez is one of the twin sons of Yehudah and Tamar. He burst forward from the womb and emerged first, thereby inheriting the right of the firstborn, which at first appeared to be going to his brother Zerach. The entire story of Tamar has a similar theme to that of Esther (as well as that of Yael, which will be discussed later in the Song of Devorah), which is the idea that under extenuating circumstances certain acts that would require severe punishment are deemed to be righteous. Perez, as mentioned before, comes from the verb “Lifrotz,” which means to breach a fence, a boundary. This can be taken for bad, but also for good, which is reflected in two different sayings found in our tradition: "Poretz Geder Yishchenu Nachash" (one that breaks boundaries is bit by a snake) (Ecclesiastes 10:8) and “Simchah Poretzet Geder” (happiness breaks boundaries. Mashiach is also known as HaPoretz.[1] This is the happiness of Purim and the happiness of redemption, which converts darkness into light.

In the twenty-fourth week, the Jews journey from Tahath and camp in Tarah. Tarah is spelled the same as Terach, the father of Avraham. Terach comes from smell, and the Purim story is very much related to the sense of smell. Smell is very spiritual, and that was the only element not used in Achashverosh’s party. Rabbi Jacobson explains that Terach also means “wild goat” and “old fool,” which is the kind of behavior associated with Purim, when we bring these behaviors into the path of holiness. The personal journey is to internalize the concept of making a dwelling place in the lower realms by taking advantage of a situation of spiritual lowliness, and now focus on spiritually elevating our environment through holy “foolish” behavior.

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[1] http://ascentofsafed.com/Teachings/Advanced/Prayer/dodi9.html; Rabbi Moshe Miller citing Samach Tesamach 5657 p. 49; Likutei Sichot vol. 20, p. 259.

Week 25 (Book 3): Hezron and Sweetening Bitter Judgments

SONG OF THE SEA: The people complained against Moses, saying, What shall we drink? So he cried out to the Lord, and the Lord instructed him concerning a piece of wood, which he cast into the water, and the water became sweet. There He gave them a statute and an ordinance, and there He tested them.

HAFTARAH: Zebulun is a people that jeopardized their lives to die, as did Naphtali, upon the high places of the field.

TALMUD SOTAH - Daf 25 - Cancelling warnings

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Hezron

JOURNEYS IN THE DESERT: They journeyed from Tarah and camped in Mithkah.

Week 25 is the last week of Adar. The verses for this week speak of how Moshe sweetens the bitter waters of Marah.  Rebbe Elimelech of Lizhensk, whose yahrzeit is this week, teaches that this is the main service of the tzadik: to sweeten and to cancel the bitter decrees against the Jewish people. (See Mithka, levitical city for this week)

This week, the Haftorah’s verses regarding the reactions of each tribe come to a close, culminating with Zebulun, and, last but not least, Naphtali itself. These tribes completely incorporate the spirit of self-sacrifice required from a sheliach. (See Week 25, Book 1, regarding the frog) They are literally willing to give up their lives for the cause. Naphtali, as we know, represents the month of Adar. Zebulun, in its partnership with Issachar, also illustrates the other main theme of the month of Adar, which is duality. 1

Daf Kaf Heh (Folio 25) of Sotah discusses what do in cases of women that overall start behaving immodestly. It also discusses whether or not a husband can cancel a warning. The conclusion is that he can. This is the same theme as above, representing the avodah, the service of the tzadik, to use self-sacrifice in order to cancel decrees against the Jewish people, even when they are not behaving appropriately.

Hezron, son of Perez, is the father of Caleb. Hezron comes from the word chatzer, which means courtyard, or enclosure. A chatzer is a term often discussed in halachah, particularly in the tractate of Eruvim. There, the discussion is about two neighbors that share a common courtyard. In order to be able to carry on the courtyard, the two neighbors need to set up an eruv chatzeirot.[1] This way, both neighbors formally own the area together, and it is no longer considered a separate domain for either party. Interestingly, the word Eruv comes from the same root as Arev, which means sweet. When Jews come together, and the duality serves a positive function, there is sweetness. This is also one of the themes of the month. Chatzer is also a term connected to the courtyard of the Temple. (See Week 25, Book 2, regarding how this week is connected to Jerusalem).

In the twenty-fifth week, the Jews journey from Tarah and camp in Mithkah. Mithkah somes from the word matok, which also literally means sweet. The personal journey is to internalize the concept of spiritually elevating our environment through “holy foolish” behavior, and now focus on sweetening any bitterness we may experience personally or as a people.

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[1] http://www.dailyhalacha.com/Print.asp?ClipID=1079

Week 26 (Book 3): Connecting to the "Head"

TORAH PORTION OF BESHALACH: And He said, If you hearken to the voice of the Lord, your G-d, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you. They came to Elim, and there were twelve water fountains and seventy palms, and they encamped there by the water.

HAFTORAH:

The kings came and fought;

then fought the kings of Canaan

TALMUD SOTAH: Daf 26: Sotah, unusual situations in a which a woman must drink.

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Ram

JOURNEYS IN THE DESERT: They journeyed from Mithkah and camped in Hashmonah.

Week 26 is the week of Rosh Chodesh Nissan, which is the “head of the month” that is the “head of all months.” This is the month of Nissan, which is the king of all the months, just as Judah (the tribe of this month) was the king, the leader of all the tribes. 

The twelve water fountains represent the the tribes and the seventy palms represents the seventy elders (Rashi) and perhaps also the seventy general souls that descended to Egypt and the seventy nations. A true leader, the "head of the people," must be connected to all of them. The Haftorah’s verses for this week specifically focus on kings. 

Nissan is also a month of miracles and a month redemption.  The verses of Beshalach also focus on this theme, which is in fact the theme of the entire second half of the year, and Parashat HaMan: faith in Hashem and the exodus from Egypt. The portion speaks about how if we do our part, Hashem will do this. It also speaks of Hashem as our Healer. 

Daf Kaf Vav (Folio 26) of Sotah discusses again a few cases of women that do not drink, but now focuses more on cases of women that must drink. Overall, the theme of the daf are cases that are not only unusual, but that often involves an unusually low spiritual level. It also discusses cases of people that are possible social outcasts, such as the Mamzer, etc. Converts are also mentioned.Yet, among all the above, there is a ray of hope:

Rather, the verse [“She will be vindicated, and bear seed"] teaches that if she used to give birth in pain - she will give birth easily; if she used to bear daughters - she will bear sons; if she used to bear short babies - she will bear tall ones; if she bore babies with a dark complexion - she will bear babies with a light complexion.

This is the story of Judah and Mashiach. From from a Lot’s daughter’s illicit with her father (Moab, a Mamzer), from Judah’s elicit relationship with Tamar (over which she faced the death penalty but then was vindicated), and later from the persistent efforts of a convert (Ruth, who was also vindicated for her actions), comes King David and Mashiach. 

Ram, son of Hezron, is the father of Aminadav (father of Nachshon and Elisheva, Aharon’s wife); Ram is also Calev’s brother, who is Miriam’s husband. Ram is therefore closely connected to Moshe and the exodus from Egypt. Ram’s name also suggest a connection to the exodus. Ram means mighty, exalted, and when the Jews left Egypt they left with a “Yad Ramah,” and exalted hand/arm. The theme of G-d’s arm/hand in the exodus repeats itself many times in Beshalach. (As an interesting side note, “Ram,” in English, happens to be the Perek Shirah animal for this week, and Nissan is connected to the Zodiac sign of Aries. See Book 1)

In the twenty-sixth week, the Jews journey from Mithkah and camp in Chashmonah. Mithkah somes from the word matok, which also literally means sweet. Chashmonah is connected with the Chashmonaim and the story of Chanukah. The week of Chashmonah is the inauguration of the Mishkan, just like Chanukah is the inauguration of the Second Temple. (Some note that the journey to Chashmonah is the 25^th location journeyed to, just as Chanukah is on the 25^th of Kislev, and Chanukah itself stands from Chanu-Kah, “they rested on the 25^th.”

Rabbi Simon Jacobson explains that the word Chashmonah means ambassador, and may also be connected to leadership. The Chashmonaim themselves became kings. During the first days of Nissan, the Nasi, the leader and representative of each tribe, brought sacrifices for the inauguration of the Mishkan. The personal journey is to internalize the concept of sweetening any bitterness we may experience, and now focus on rededicating ourselves, leading, being connected to our leaders, and starting anew in this second half of the year. 

Week 27 (Book 3): Amminadab, Emunah & Self-Sacrifice

1. They journeyed from Elim, and the entire community of the children of Israel came to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt. 2. The entire community of the children of Israel complained against Moses and against Aaron in the desert. 

in Taanach by the waters of Megiddo;

they took no gain of money.

Talmud Sotah: Daf 27: when Rabbi Elazar ben Azariah became the Nassi; Song of Songs

Amminadab

They journeyed from Hashmonah and camped in Moseroth.

Continuing now in the month of Nissan, Week 27 contains the yahrzeit of Rabbi Shalom DovBer of Lubavitch, the Rebbe Rashab. In the Torah portion section for this week, we also enter in full into the theme of Parashat HaMan: the need to train the Jews to have faith in G-d and not complain. The verses repeat twice the phrase “the entire community of Israel,” which in the context of the complaints, appears to point to the fact that the lack of emunah  (complete faith) of this generation was widespread, and would require some serious work. As mentioned previously, the commentaries note that it was in this location that their food supplies came to an end, and it was this in fact that was the source of their complaints.

The Haftorah’s verses for this week speak of a lack of concern for money matters, which is the exact opposite of the concern and lack of emunah described above. The Canaanite kings “took no gain of money” to come attack the Jewish people. If our enemies act with such disregard for their financial condition, how much more so should we, especially since we know that our sustenance comes from Hashem.

Daf Kaf Zayin (Folio 27) of Sotah discusses the case of a woman of ill repute, a few cases of women that do not drink the Sotah water, and the punishment given to the male adulterer. The daf ends discussing additional laws taught when Rabbi Elazar ben Azariah became the Nassi, and discusses how the Song of the Sea was sung between Moshe and the Children of Israel. The daf contains many of the themes related to Judah mentioned in the previous week. The discussion of Rabbi Elazer ben Azariah as Nassi, is not only pertinent because the Nassi had to be from the Tribe of Judah as an extension of the Davidic dynasty, but because because Rabbi Elazar’s appointment as Nassi is one of the crucial focus points of the Passover Hagadah. It is also during these days that we read the “Nassi” for each day, connecting to the head of each Tribe. The discussion of the Song of the Sea is also obviously extremely connected to the Exodus and the month of Nissan.

Aminadav, son of Ram, is the father of Nachshon and Elisheva, Aharon’s wife. Miriam was married to his uncle, Calev. As will be discussed further next week, there is a well known Midrash that the actions of Nachshon were the ones that led to the splitting of the Sea of Reeds. Aminadav is perhaps the main link connecting the line of Judah to the family of Moses. This is perhaps the link between the redemption from Egypt and the Messianic redemption to come. The name Aminadav, offering of my people, which appears related to the offering of the Nassi mentioned previously. Nedavah means a voluntary offering, as was the gift of inauguration. The Rebbe Rashab, was a Nasi, someone who offered himself with great Mesirat Nefesh, self-sacrifice on behalf of his people.

In the twenty-seventh week, the Jews journey from Chashmonah and camp in Moseroth. This is the place of Aaaron’s passing. Aaron was the Nassi of the Tribe of Levi, and we read of his lighting of the Temple Menorah as part of the inauguration ceremonies. Aharon is the fifth Shepherd, just as the Rebbe Rashab was the Fifth Rebbe of Lubavitch. 

Rabbi Jacobson explains that Moseroth comes from the word musar, which means advice and chastisement related to ethical conduct. As we prepare for Passover, the cleaning for Passover also involves a cleansing of one’s ego – and that entails the ability to accept criticism. Moseroth also appears related to the word Mesirat Nefesh, self-sacrifice (above), and Masoret, tradition. Much of the ceremony of Passover involves continuing family customs and traditions. 

The personal journey for this week is to internalize the concept of rededicating ourselves, leading or being connected to our leaders, and now focus on self-sacrifice and emunah, cleansing ourselves of our ego in preparation for Passover.

Week 28 (Book 3): Nachshon and Help from Above

3. The children of Israel said to them, If only we had died by the hand of the Lord in the land of Egypt, when we sat by pots of meat, when we ate bread to our fill! For you have brought us out into this desert, to starve this entire congregation to death. 4. So the Lord said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.  

From heaven they fought; the stars from their courses fought against Sisera.

Talmud Sotah: Daf 28: Divine intervention in Sotah matters

Nachshon

They journeyed from Moseroth and camped in Benei jaakan.

Week 28 also contains the first day of Passover. In the Torah portion section for this week shows the tremendous desperation of the Jewish people, which appear so quick to forget all the miracles they encountered, and the introduction of the Mannah, bread from heaven. It describes the Mannah as a test of whether the Jews would follow G-d’s teaching. On the Seder night, one of primary mitzvot is to eat matzah. Matzah is the bread of faith and of healing, which very much parallels the Mannah.  

The Haftorah’s verses for this week speak of how they fought “from heaven,” just like the Mannah would come “from heaven.” Likewise, the entire salvation of the Jewish people in Egypt came “from heaven.” On Passover, the initative came from above to below – Ita’aruta d’Leilah (arousal from Above) followed by Ita’aruta d’Letatah (arousal from below). The redemption from Egypt, including the plagues and the splitting of the sea, did not occur due to an initial effort on our part.

Daf Kaf Cheit (Folio 28) of Sotah discusses further how the water of the Sotah also checks and punishes the male adulterer and how he remains forbidden to the Sotah, just like her husband. She also becomes forbidden from eating Terumah. The punishment of the adulterer through the Sotah waters is also an example of an open revelation of heavenly intervention. The adulterer was nowhere near the scene of the drinking of the water, yet was affected by it just like the Sotah herself. The eating of the terumah also parallels the mannah, the matzah, and particularly the Passover offering. Terumah was a holy food, given to the kohanim in obedience of a Divine decree. It could only be eaten in a state of purity, like the Passover offering.

Nachshon was the first Nassi of the tribe of Judah. He was the one to bring the first offering for the inauguration of the Mishkan, which we read on each of the first days days of Nissan, as mentioned previously. Nachshon is most well known for his role in the splitting of the sea. His actions, diving into the sea even before it split, are seen as the quintessential aspect of faith, as mentioned last week.

The name Nachshon has at its roots the word Nachash, which means “snake.” Nachash has the same gematria as Mashiach, who will be the one to uproot the evil of the primordial snake, the yetzer harah, the evil inclination. Here, there is an even clearer link between the redemption from Egypt and the Messianic redemption to come. (See Book 1, Week 28)

In the twenty-eighth week, the Jews journey from Moseroth and camp in Benei Jaakan. Rabbi Jacobson writes that, “Benay Yaakan literally means the sons of Yaakan, grandson of Seir (Genesis 36:27). It is also translated as ‘wells of distress’ (Targum Yonasan), a place that is ‘narrow, confined and tight’ (commentary Yonasan).[1] On Passover, we also relive the distress, narrowness and confinement of the Egyptian exile, as we relive also its redemption. 

The personal journey of this week is to internalize the concept of purifying ourselves in our ethical behavior in preparation for Passover, and now focus on experiencing the “narrowness” of as well as the freedom from the first (Egypt) and the last of our exiles. This week involves facing Seir (literally "goat," another name of Eisav). (See Book 1, Weeks 27 and 28) Eisav represents our last exile, as well as evil in general and the "primordial snake" mentioned above.

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[1] http://meaningfullife.com/oped/2008/07.18.08$PinchasCOLON_42_Journeys_Part_5.php

Week 29 (Book 3): Salmah and Leaving Our Own "Egypts"

BESHALACH: 5. And it shall be on the sixth day that when they prepare what they will bring, it will be double of what they gather every day. 6. [Thereupon,] Moses and Aaron said to all the children of Israel, [In the] evening, you shall know that the Lord brought you out of the land of Egypt.

HAFTORAH:

The brook Kishon swept them away,

that ancient brook, the brook Kishon;

TALMUD SOTAH:  Daf 29 - Strictnesses related to eating Terumah and Sacrifices

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Salmah

JOURNEYS IN THE DESERT: They journeyed from Benei jaakan and camped in Hor hagidgad

For Week 29, the week of Passover, the Torah portion section for this week continues to introduce the Mannah, and finishes by saying, “you shall know that the Lord brought you out of the land of Egypt.” The mannah, after all, serves as a great reinforcement of the concept of faith, emunah, a central theme of Passover. 

The Talmud (beginning of tractate Be'ah) also derives an important principle in Jewish law – the concept of preparing for a holiday: “when they prepare what they will bring,” is understood in the Talmud to mean that one have in mind from beforehand what one will be using (both physically and spiritually) during the holiday, and that a holiday cannot prepare for a normal day,  or even for the Sabbath, and the Sabbath as well cannot prepare for a normal day or a holiday.

The Haftorah’s verses for this week speak of how the “brook Kishon” swept them away. This parallels the splitting of the Sea of Reeds, celebrated this week, in which the Egyptians were swept away. Rashi states that the Kishon had been a guarantor for the Sea of Reeds, as stated in the Talmud. (Pessachim 118B).

Daf Kaf Tet (Folio 29) of Sotah discusses further how the Sotah is forbidden from eating Terumah. It also discusses other specific purity laws of Terumah and of sacrifices in general. As mentioned in the previous week, Passover was a time when the laws of ritual purity were particularly strict, given that the Passover sacrifice had to be brought and eaten in a state of purity. Furthermore, in Passover we are very strict regarding what we eat, and many have the custom of not eating anything at all except for the food in one’s own kitchen.

Salmah is the son of Nachshon and the father of Boaz. Salmah means a garment. He is also called Salmon, which means a small garment (“on” is a Hebrew suffix denoting small; Nachshon therefore means small snake). Psalm 104 states, “Oteh Ohr Ka’Salmah,”   G-d enwraps himself with light as a garment.[1] 

The Alter Rebbe explains in Tanya that the Torah itself is the intermediary that is able to bridge the gap between the infinite and the finite, the “light” and the “garment.”[2]  Similarly, Salmah is the intermediary between Nachshon and the generation of the exodus from Egypt, and Boaz, who marries Ruth and sets the stage for the birth of King David.  Salmah also comes from the word “Sulam” which means ladder, and the Midrash builds on the idea of Salmah being an intermediary: “Because until him they formed a ladder of princes; from him onwards they formed a ladder of kings.” [3] Passover itself is an intermediary stage, the “Holiday of Spring:” a first step towards freedom and the beginning of the summer months.

In the twenty-ninth week, the Jews journey from Benei Jaakan and camp in Hor hagidgad. Hor Hagidgad means a hole/crevice of Gidgad. Based on the Arizal’s writings, Rabbi Jacobson explains that Hor HaGidgad is related to the intellect, the head and its crevices. Chor HaGidgad also appears to be related to the Mannah, which was called “zerah gad,” a seed of “gad.” Talmud translates gad in a few different ways, one of which is that it would be “magid” it would tell/resolve doubts. Another related translation is that it came from the word “Haggadah,” the stories of the Talmud (from the same verb, “lehagid”) that draw the heart of the listener, just like the Mannah did.[4] Again, the Mannah is a key aspect of the Passover story. 

In order to accept the gift of the Mannah, we have to make a vessel for it, a crevice within our hearts, within our selves. The personal journey for this week is to internalize the concept of experiencing the narrowness of as well as the freedom from the first and the last of our exiles, and now focus on opening up our hearts, to the gift of the mannah, to the gift of emunah.

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[1] This is actually part of the preparatory prayers said before donning the Talit, the Jewish prayer shawl, as well as the Musaf prayers for Rosh Hashanah and Yom Kippur.

[2] http://m.chabad.org/m/dailystudy/default.asp?tDate=9/6/2021&type=tanya

[3] The Aramaic Version of Ruth. Ethan Levine: http://books.google.com/books?id=0oARN-rwn-EC&pg=PA111&lpg=PA111&dq=Jesse+died+only+because+of+the+sin+of+the+snake&source=bl&ots=-HWK-HDiUs&sig=TzGoVLhfcG2EF13Gmah5smfLGAI&hl=en&sa=X&ei=akNsUa_iPMr4qAHp5YD4BA&ved=0CC4Q6AEwAA#v=onepage&q=Jesse%20died%20only%20because%20of%20the%20sin%20of%20the%20snake&f=false

[4] Talmud, Yoma 75A.

Week 30 (Book 3): Destruction and Conquest

BESHALACH: 7. And [in the] morning, you shall see the glory of the Lord when He hears your complaints against the Lord but [of] what [significance] are we, that you make [the people] complain against us? 8. And Moses said, When the Lord gives you in the evening meat to eat and bread in the morning [with which] to become sated, when the Lord hears your complaints, which you are making [the people] complain against Him, but [of] what [significance] are we? Not against us are your complaints, but against the Lord.

HAFTORAH: tread down, O my soul, (their) strength. Then were pounded the heels of the horses

TALMUD SOTAH: Daf 30 - Children, fetuses, and the Song of the Sea

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Boaz

JOURNEYS IN THE DESERT: They journeyed from Hor hagidgad and camped in Jotbathah.

Week 30 is the week of Yom HaShoah, and the yahrzeit of Yehoshuah. The Torah portion section for this week speaks of how G-d heard the complaints of the Jewish people, and how Moshe saw himself and Aharon as nothing, Nachnu Mah. Yehoshuah shared this humble character trait of Moshe. The suffering the Jewish people underwent during the Holocaust is indescribable. Yet, we must always remember that G-d hears our complaints.

The Haftorah’s verses for this week speak of the Devorah’s soul treading down, “their” strength, and the pounding of horses. This could refer to Jewish suffering, such as the horrors of the Holocaust, and how the souls and the strength of the Jewish people treaded down to such horror. Yet, as Rashi explains, the simple meaning is that we treaded with our feet over the strength of our enemies, very much like Joshua put his feet on the neck of the Canaanite kings. The horse is a symbol of strength, the Perek Shirah animal of week 31 in Book 1. The pounding of the horses is reminiscent of how the “horse and its rider” were thrown into the sea, during the splitting of the sea in Nissan.

Daf Lamed (Folio 30) of Sotah discusses further certain purity laws regarding terumah and sacrifices. The daf ends by discussing in greater detail how it was that the Song of the Sea took place, how it was sung, and how even babies and unborn fetuses sung as well. What makes the Holocaust so tragic that it was a disaster that reached even infants, babies, and unborn fetuses. Again, we end the month of Nissan returning to the theme of the splitting of the sea.

Boaz, the son of Salmah, was the husband of Ruth. He also was the leader of the Jewish people at the time. Boaz contains the Hebrew word oz, which means strength, perhaps another reference to the strength of Yehoshua as well, and the salvation that came to Ruth after she had witnessed so much death and destruction in her life.

In the thirtieth week, the Jews journey from Hor hagidgad and camp in Jotbathah. Jotbathah means calm, peace and tranquility. The personal journey for this week is to internalize the concept of opening up our hearts to the gift of the mannah, the gift of emunah, and now focus on attaining the peace and tranquility that come with complete faith. Also, this is perhaps a reference to the relative tranquility we now experience as we return to our homeland, celebrated on Yom Ha’Atzmaut, in the coming week.