Week 19 (Book 2): Jehu and "Minimized" Pleasure (Ta'anug)

And the Lord saw this and became angry, provoked by His sons and daughters. (Deuteronomy 32:19)

Positive light: And G-d saw this [the prayer], and became insulted with the anger against His sons and daughters.

They confronted me on the day of my calamity; but the Lord was a support to me. (II Samuel 22:19)

                               

Minimized Pleasure (Miut Ta’anug)

Jehu son of Hanani

Abdon

The nineteenth week of the year is the second in the month of Shevat. The verse in Haazinu continues to make reference to the relationship between G-d and the Jewish people as being one between a parent and a child. This week’s verse in Haazinu can also take on a more positive note. It could be read in such a way that would indicate that G-d took offense to the anger directed towards His children.

This week’s Haftarah verse is in line with this positive interpretation. It speaks of G-d’s support in times when we are attacked. The support comes from King David’s emunah, one of the themes of the month of Shevat, along with ta’anug, pleasure.

Quite appropriately, the quality of this week is minimized pleasure, miut ta’anug. Again, the idea is not to rid oneself of pleasure altogether, rather to do so with miut, smallness and humility. The idea is to enjoy the world’s pleasure in a way that elevates the world and connects us back to its Creator.

This week’s prophet is Jehu son of Hanani. Jehu spoke out against the corruption of both the kings of Israel and of Judah at the time. Interestingly though, in one of his few positive statements, Jehu praises Jehoshaphat, the king of Judah, for his miut ta’anug - having removed idolatrous Ashera trees from his kingdom: “Nevertheless there are good things found in thee, in that thou hast put away the Asheroth out of the land, and hast set thy heart to seek G-d.” (2 Chronicles 19:3) Asherah trees were used for idol worship, as well as to beautify the places in which it was performed. Even though it was pleasing to the senses, planting such a tree near the altar is a violation of a Torah commandment.[1] In fact, Maimonides writes that Jews are forbidden from deriving any pleasure or benefit from such trees used for idol worship. (Hilchot Avodat Kochavim 7:10-11) Trees is the most prominent theme of this month.

The levitical city for this week is Abdon. It comes from the word eved, servant. It brings to mind the famous verse found in the Torah portion of Beshalach: "Vaya'aminu BaHashem ub'Moshe Avdo," and they believed in in Hashem and in Moshe His servant. Abdon was also the name of one of the Judges of Israel. The Tanach states that the sons and grandsons of Abdon rode on seventy donkeys. All of the above appears connected to the idea of taking upon oneself the yoke of Torah, particularly the Oral Torah, related to this month of Shevat. 

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[1]  http://www.kolel.org/pages/5765/shoftim.html

Week 20 (Book 2): Azariah and "Minimized" Sleep

HAAZINU: And He said, "I will hide My face from them. I will see what their end will be, for they are a generation of changes [reversals]; they are not [recognizable] as My children whom I have reared. (Deuteronomy 32:20)

Positive light: And He said, “I will hide My face from [their sins]. I will see [focus] on how they will come be at their completion. They will be a generation transformed [by teshuvah]; they are my children! No! There is faith in them [or I have faith in them!]

HAFTORAH: And He brought me forth into a wide place; He delivered me because He took delight in me. (II Samuel 22:20)

QUALITY TO ACQUIRE THE TORAH: Minimized Sleep (Miut Sheinah)

PROPHET: Azariah son of Oded

LEVITICAL CITY: Helkath

On Week Twenty, Tu B’Shevat, Haazinu’s verse speaks of how G-d will hide His face from the Jewish people, because their sins had corrupted His children. Although the verse appears to be very negative, there are quite a few parts that can be understood positively. For example, G-d’s hiding His face and seeing their end can be understood as G-d focusing on future, mercifully awaiting their repentance. The second part of the verse can be read to show that G-d cares about his children and about their faith in Him that needs revealing. This is also the message of the Haftarah’s verse: once we are taken out of our confines, then our true nature comes out, our essence, which G-d so much desires.

This delight and desire are also connected to Ta’anug and the month of Shevat. The original Hebrew phrase for “generation of changes” is Dor Ta'apuchot, which sounds very much like Tapuach, which means apple or esrog. which is connected to Tu B’Shvat. Furthermore, the overriding theme is emunah, faith, which also means the ability of being able to change for the better - to celebrate the New Year of the Trees in the middle of winter, knowing the the spring will one day come, that is the ultimate message of Tu B’Shvat.

The quality for this week is minimized sleep (miut sheinah). Sleep is a state of confinement, in which our our consciousness and ability to serve G-d is significantly reduced. Nevertheless, sleep is also a moment of increased faith. We have faith that we will wake up in the morning.This is also one of the themes of Tu B’Shvat mentioned above. We celebrate it when the trees’ vitality is still dormant. However, the fruit is already there in potential.

 It is better not to “sleep” (slacken) in our service of G-d. However, even in such “sleep,” in moments in which we are not as focused, not as attuned to G-d, we have to act with miut, smallness and humility, hoping to serve Him better in the near future.

This week’s prophet is Azariah son of Oded. Azariah’s prophecy to King Asa also exemplifies the above notion of “minimized sleep. Azariah warns Asa not to slacken, but also informs him that in the days in which the Jewish people were “asleep” in their service, once they returned to G-d and sought Him, they found Him:

1. And the spirit of G-d was upon Azariah the son of Oded.

2. And he went out before Asa and said to him, "Hearken to me, Asa and all of Judah and Benjamin; the Lord is with you because you are with Him, and if you seek Him, He will be found by you, but if you forsake Him, He will forsake you.

3. Now there were many days for Israel without a true G-d and without an instructing priest, and without the Torah.

4. And they returned to the Lord, the G-d of Israel, when they were in distress, and they sought Him, and He was found by them.

5. And in those times, there was no peace for anyone going or coming for there were great turmoils upon all the inhabitants of the lands.

6. And nation was crushed by nation and city by city, because G-d discomfited them with all troubles.

7. But you be strong and let your hands not slacken, for there is reward for your work."

8. And when Asa heard these words and the prophecy of Oded the prophet, he strengthened himself and removed the abominations from all the land of Judah and Benjamin and from the cities that he had captured from Mount Ephraim, and he renewed the altar of the Lord, which was in front of the vestibule of the Lord.

9. And he gathered all Judah and Benjamin and those dwelling with them from Ephraim and Manasseh and from Simeon, for many of Israel had defected to them when they saw that the Lord their G-d was with them.[1]

The levitical city for this week is Helkath, which means comes from the word “chelek,” part. This is also reminiscent of the theme of tithing of produce, to be performed on Tu B’Shvat. (See Week 20, Book 1).

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[1] http://www.chabad.org/library/bible_cdo/aid/16564/jewish/Chapter-15.htm

Week 21 (Book 2): Jahaziel and "Minimized" Speech

HAAZINU: They have provoked My jealousy with a non G-d, provoked My anger with their vanities. Thus, I will provoke their jealousy with a non people, provoke their anger with a foolish nation. (Deuteronomy 32:21)

Positive light: They have been zealous for me against a non-G-d; have been angered for me against the vanities [of the nations]; Therefore, I will be zealous for them against a non-people; I will be angry for them against a foolish nation.

HAFTORAH: The Lord rewarded me according to my righteousness; According to the cleanness of my hands He recompensed me. (II Samuel 22:21)

QUALITY TO ACQUIRE THE TORAH: Minimized Conversation (Miut Sichah)

PROPHET: Jahaziel the Levite

LEVITICAL CITY: Rehob

The twenty-first week of the year is the last of the month of Shevat. The verse in Haazinu makes reference to the closeness in the relationship between G-d and the Jewish people, and how the Jews really upset G-d with their idol worship.

Understood more positively, G-d is in fact praising the Jewish people for their zealousness against idol worship. G-d promises to respond in kind, showing His zealousness for His people. This in fact is the exact meaning of the Haftorah’s verse for this week. G-d rewards us according to our righteousness and our (moral) cleanliness. Zealotry (when performed correctly) stems from the very depths of our faith, as exemplified by Pinchas and Eliyahu. These verses come to teach us that will ultimately be rewarded for our emunah. (Vanities appears related to the idea of focusing on what is not essential, such as the statement “How beautiful is this tree,” explained in Week 21 of Book 1).

The quality of this week is minimized conversation, miut sichah. (Idle talk is also the quintessential example of “vanity.”) Conversation is often a source of distraction, and can lead to unintended consequences. Therefore, the sages warn men not to engage in too much conversation with women, even one’s own wife. However, while idle conversation is frowned upon, purposeful conversation, with miut, humility and smallness, is a very positive quality. Prayer itself is called “conversation,” as the Torah tells us that Isaac went to “converse in the field.” Rebbe Nachman believes “Hitbodedut,” conversing with G-d, to be the highest of all levels. Such conversation in the field seems quite appropriate for the month of Shevat, when we find ourselves focusing so much on nature (See Book 1).  

This week’s prophet is Jahaziel the Levite. His prophecy recorded in the Tanach also demonstrates the power of miut sichah, humility in speech:

14. And Jahaziel the son of Zechariah the son of Benaiah the son of Jeiel the son of Mattaniah the Levite of the sons of Asaph-the spirit of the Lord was upon him in the midst of the assembly.

15. And he said, "Hearken, all Judeans, inhabitants of Jerusalem, and King Jehoshaphat, so said the Lord to you: You shall not fear, neither shall you be dismayed because of this great multitude, for the war is not yours but G-d's.

16. Tomorrow, descend upon them; behold they are ascending on the ascent to Haziz, and you will find them at the end of the valley, before the desert of Jeruel.

17. It is not for you to fight in this [war]; set yourselves, stand and see the salvation of the Lord with you, O Judah and Jerusalem; fear not and be not dismayed. Tomorrow, go forth before them, and the Lord will be with you."[1]

The Tanach continues its account with a description of the salvation that takes place that is full of humility, including singing and praising of Hashem. When we are able to simply do our part, and then step back and let Hashem do the rest, incredible miracles happen. Sometimes it is best for us to be quiet, such as at the time of the splitting of the Sea of Reeds: “The Lord will fight for you, but you shall remain silent.” (Exodus 14:14)

The levitical city for this week is Rehob, which means street. It comes from the word rahav, which means wide. A similar word, merchav (wide place), is used in last week’s Haftarah verse. When we are in dire straits and call out to G-d, He responds in a “broad” way. This is the essence of emunah, the theme of the month of Shevat. 

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[1] http://www.chabad.org/library/bible_cdo/aid/16569/jewish/Chapter-20.htm

Week 22 (Book 2): Adar, Eliezer son of Dodavahu, and "Minimized" Laughter

HAAZINU: For a fire blazed in My wrath, and burned to the lowest depths. It consumed the land and its produce, setting aflame the foundations of mountains. (Deuteronomy 32:22)

Positive light: For a fire blazed in My wrath [against Amalek], and burned since Shaul. It consumed [Amalek] the land and its produce, setting aflame the foundations of mountains.

HAFTORAH: For I have kept the ways of the Lord and have not wickedly departed from [the commandments of] my G-d. (II Samuel 22:22)

QUALITY TO ACQUIRE THE TORAH: Minimized Laughter (Miut Schok)

PROPHET: Eliezer son of Dodavahu

LEVITICAL CITY: Kedesh in Galillee (city of refuge)

Week Twenty-Two is the week of Rosh Chodesh Adar. This month is connected to the tribe of Naftali and the attribute of desire (ratzon). It is also the month of Purim. Haazinu’s verse for this week speaks of how G-d’s wrath burned and led to the destruction of the land and its surroundings.

A positive interpretation is that the wrath spoken of here is not against Israel, but rather against the “foolish nation” that attacks it: Amalek. The Hebrew word translated at first as “lowest depths” is Sheol, which can also be read as Shaul, the first king of Israel who failed to wipe out Amalek, and G-d’s anger against it continued since. In Adar, we read Parashat Zachor, in which we remember to destroy Amalek, and everything it represents. The Purim story itself is a contrast between Mordechai, a descendant of Shaul, and Haman, a descendant of Hagag, the King of the Amalekites. Ultimately, Mordechai defeats Haman, who is killed along with this sons.

The Haftarah’s verse also appears to point to this contrast between good and evil. The first half of the verse affirms good behavior, while the second rejects negative behavior. Interestingly, the part about good behavior, “I have kept the ways,” Shamarti Darchei, contains the letters of Mordechai. The second half, “have not wickedly” Veloh Rashati, is likely a reference to Haman who is called Haman HaRashah. Veloh Rashati is reminiscent of the name, “Vashti,” King Achashverosh’s evil wife, prior to Queen Esther.

The quality for this week is minimized laughter (miut schok). Laughter can lead a person to frivolity, and to ultimately being dragged in to the wrong circles. Laughter is certainly not bad per say – it can have mind expanding qualities, it is even a custom, based on the Talmud, to begin each lesson with a joke - nevertheless such laughter has to characterized by miut, smallness, humility. This is true of the month of Adar, when we are Marbim B'Simcha, we increase in joy, and true for Purim itself, when it is a mitzvah to get drunk and act in a way of schok; we just have to remember to do it with the right intentions.

This week’s prophet is Eliezer son of Dodavahu. His words to King Yehoshaphat incorporate the above idea of being careful in ones social interactions. King Yehoshaphat was righteous, but at one point he associated himself with King Ahab. The prophet rebuked King Yehoshaphat for his actions, and he was punished. The ships he had made with King Ahab were broken, and they were unable to sail them. This is the last event described in the Tanach prior to the King Yehoshaphat’s death.

The levitical city for this week is Kedesh, which is also a city of refuge. Its name comes from the Hebrew word Kadosh, which means “holy.” It is also related to the word Kiddush, which is the blessing over wine. It appears related to the drinking that takes place in Adar, which as superficially frivolous as it might seem, is in fact tremendously holy, in many ways even holier than Yom Kippur.

Week 23 (Book 2): Hosea and Slowness to Anger (Erech Apayim)

HAAZINU: I will link evils upon them. I will use up My arrows on them. (Deuteronomy 32:23)

Positive light: I will gather the evil that was over them, and destroy completely my arrows (such as Amalek, which I had used in the past against my people).

HAFTORAH: For all His ordinances were before me; and [as for] His statutes, I did not depart from it. (II Samuel 22:23)

QUALITY TO ACQUIRE THE TORAH: With Slowness to Anger (Erech Apayim)

PROPHET: Hosea

LEVITICAL CITY: Hamoth-dor

The twenty-third week of the year is the week of the seventh of Adar, which is both the day of Moshe’s birth as well as of that of his passing. The verse in Haazinu continues to makes reference to the destruction inflicted on the Jewish people, and the passing of Moshe is perhaps one of the greatest examples of such loss.

Again, if understood more positively, the verse could be a reference to the destruction not of the Jewish people, but of Amalek, a continuous theme of the month of Adar. Rashi’s commentary hints to such an understanding, since it notes that the arrows that attack the Jewish people are the ones that are diminished, not the Jews. The Haftorah continues its positive tone, showing how we actually maintained our faith and obedience to G-d’s laws. Interestingly, the word for “before me” used is Lenegdi, which can also be read as Lenegdai, “towards those against me.” The verse therefore can be read as stating that the Torah’s commandments are a protection against the attackers of the Jewish people, such as Amalek.

The quality of this week is slowness to anger, erech apayim. This is a very appropriate quality for the week of Moshe Rabbeinu’s yahrzeit, because it was through his pleading on behalf of the Jewish people that G-d revealed this quality of His, one of the thirteen attributes of mercy. During his plea to Hashem, Moshe stated that if G-d would not forgive the Jewish people, “erase me from Your book.” Because of this statement, Moshe’s name does not appear in the Torah portion of Tetzaveh, which usually occurs on the week of his yahrzeit.

It was also due to Moshe’s lack of this attribute, a relative quickness to anger (at Moshe’s level, of course, which is something we cannot even fathom), that led to his castigating the Jewish people and striking the rock instead of talking to it. This mishap is what prevented Moshe from entering the the Land of Israel and passing away.

This week’s prophet is Hosea. Hosea’s prophecies recorded in the Tanach center around G-d’s unending mercy and slowness to anger, his love for the Jewish people despite their sins.[1]

The levitical city for this week is Hamoth-Dor, which means the springs of Dor. Interestingly Hamoth has the same root as the word Hamath, anger. Springs represent the idea of anger/heat being contained, just as the springs of Tiberias are said to come from an opening in the gates of Gehinnom ("hell") created in the time of the Flood. It was an opening that came from anger and was now contained and turned to positive use. (Dar comes from the word for home, a “domesticated” anger). 

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[1] Hosea 3:1,Hosea 11:1,Hosea 14:4

Week 24 (Book 2): Amos and a "Good Heart"

HAAZINU: They will sprout hair from famine, attacked by demons, excised by Meriri. I will incite the teeth of livestock upon them, with the venom of creatures that slither in the dust. (Deuteronomy 32:24)

Positive light: They (Amalek) will sprout hairs of famine attacked by demons, excised by Meriri.. Sleep, meat [meals], I will send them [to give mishloach manot], with the “venom” (wine) of those that lie in the dust (drunkards). 

HAFTARAH: And I was single-hearted toward Him, and I kept myself from my iniquity. (II Samuel 22:24)

QUALITY TO ACQUIRE THE TORAH: With a Good Heart (Lev Tov)

PROPHET: Amos

LEVITICAL CITY: Kartan

Week Twenty-Four is the week of Purim. Haazinu’s verse for this week speaks of the horrible punishments inflicted on the Jewish people.

A simple way to read this verse in a positive light is to once again apply it to the enemies of the Jewish people, to Amalek. Yet there also appears to be a way of interpreting at least the second part of the verse positively while still applying it to the Jewish people. The second part of the verse reads, “Shen Behemoth Eshalach Bam Im Chamat Zochalei Afar.” It can be a reference to the mitzvoth, the commandments of the holiday of Purim: sleep (sheinah); eating a meal and providing a meal for the needy (behemoth, which means animals); messenger gifts, mishloach manot (eshalach bam); and with drinking the “venom” of those that lie in the dust (drunkards, chamat zochalei afar). A reference to wine as venom is found in the verse in the prophecy of Chabakuk, Chapter 2:15. “Woe to him who gives his friend to drink, who adds Your venom and also makes him drunk in order to gaze upon their nakedness.”

The Haftarah’s verse points to the need to be tamim, pure, translated here as single-hearted. The difference between the Jewish people and Amalek ultimately boils down to this. Our sages explain that the essence of Amalek is about instilling doubt in Israel’s faith in G-d. (In Hebrew, Amalek has the same numerical value as Safek, doubt) The key to winning this battle is being tamim with G-d, acting with simplicity.[1]

Ultimately, that is also the test of the mitzvah of drinking on Purim. When one’s mind is not fully in control, and when the truth of one’s personality comes out, is one still able to behave with the utmost devotion to God, and keep away from lewd and improper behavior.

The quality for this week is a good heart (lev tov). This reflects the same characteristics mentioned above. Purim is all about the heart. The intellect is nullified with wine, and our true emotions come out. Wine is also clearly connected to the heart: “Wine gladdens the heart of the human being” (Psalms 104:5) The connection is actually most explicit in the beginning of the Megillah itself: “On the seventh day, when the heart of the king was good with wine (kitov lev bayayin).” (Esther, 1:10)

This week’s prophet is Amos. Amos’ prophecy very much defines what it means to have a good heart. The following is an excerpt from Amos’ prophecy: “Seek good and not evil in order that you live, and so the Lord G-d of Hosts shall be with you, as you said. Hate evil and love good, and establish justice in the gate; perhaps the Lord G-d of Hosts will be gracious to the remnant of Joseph.” (Chapter 5:14-15)           

The levitical city for this week is Kartan, which apparently is short for Kiriataim, which means “two cities.” As explained in Book One, Adar in general and Purim in particular has very much a theme of duality. The heart itself contains within it a duality, a good inclination and a bad one. On Purim, both are supposed to serve G-d, despit the fact that the intellect itself does not play a central role in this service.

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[1] See Rebbe Nachman’s Story, “The Sophisticate and the Simpleton,” available at http://azamra.org/Essential/sophist.htm)

Week 25 (Book 2): Micah the Morashite and "Faith in the Sages"

From outside, the sword will bereave, and terror from within; young men and maidens, suckling babes with venerable elders. (Deuteronomy 32:25)

Positive light: [The Purim decree will be turned on its head, regarding Amalek…] From outside, the sword will bereave, and terror from within; young men and maidens, suckling babes with venerable elders.

And the Lord has recompensed me according to my righteousness; according to my cleanness before His eyes. (II Samuel 22:25)

Faith in the Sages (Emunat Chachamim)

Micah the Morashite

Jerusalem

The twenty-fifth week of the year is the last week of Adar. The verse in Haazinu continues to make reference to the destruction inflicted on the Jewish people, this time describing how they will be decimated regardless of age or gender. This was the decree that Haman imposed on the Jewish people in the times of Purim.

Again, if understood more positively, the verse is a reference to the destruction of Amalek. The Jewish people are commanded to wipe out all of Amalek, including women, the elderly and the babies. When killing Agag, the king of the Amalekites, Samuel exclaims: “As thy sword hath made women childless, so shall thy mother be childless among women.” See Samuel I, 15:33:

The Haftorah continues its positive tone, and like in Week 23, again the term Leneged (before or against) is used. The term in this verse is Leneged Einav, “before His eyes,” which in this case can mean “for the one against His eyes.” Amalek is not only against the Jewish people, but against G-d Himself. It is like a thorn in His eyes. Amalek is very much associated with keri, a source of impurity. Cleanness or purity in this context might also mean fulfilling G-d’s commandment to destroy Amalek unquestioningly, correcting King Saul’s mistake.

The quality of this week is faith in the sages, emunat chachamim. This quality is certainly a central theme of the message of Purim, when the Jews showed faith in the actions of Mordechai and Esther. At first glance, Mordechai could even be blamed for starting the persecution against the Jews by not bowing to Haman. However, we see that the Jewish people did not blame him. On the contrary, they had full faith in him, stood behind him, and followed his directives. Haman saw the Jews as an “Am Mordechai,” a nation of Mordechai(s).

This week’s prophet is Micah the Morashite. Much of Micah’s prophecy is directed towards the heads of the Jewish people, its sages:

1. And I said: Hearken now, you heads of Jacob and officers of the house of Israel! Is it not incumbent upon you to know the judgment?

2. Those who hate good and love evil-who rob their skin from upon them and their flesh from upon their bones,        

3. and who ate the flesh of My people and flayed their skin from upon them, and opened their bones and broke them, as in a pot, and like meat within a cauldron 

4. then they shall cry out to the Lord, but He shall not respond to them; and He shall hide His countenance from them at that time, as they wrought evil with their works.  

5. So said the Lord concerning the prophets who mislead my people, who bite with their teeth and herald peace, but concerning whomever does not give into their mouth, they prepare war.

6. Therefore, it shall be night for you because of the vision, and it shall be dark for you because of the divination, and the sun shall set on the prophets, and the day shall be darkened about them.      

7. And the seers shall be ashamed, and the diviners shall be disgraced, and they shall all cover their upper lips, for it is not a statement of G-d.      

8. But I am truly full of strength from the spirit of the Lord and justice and might, to tell Jacob his transgression and Israel his sin.    

9. Hearken now to this, you heads of the house of Jacob and you rulers of the house of Israel, who condemn justice and pervert all that is straight.         

10. Each one builds Zion with blood and Jerusalem with injustice.          

11. Its heads judge for bribes, and its priests teach for a price; and its prophets divine for money, and they rely on the Lord, saying, "Is not the Lord in our midst? No evil shall befall us."         

12. Therefore, because of you, Zion shall be plowed as a field; Jerusalem shall become heaps, and the Temple Mount like the high places of a forest.

The above text also echoes a very strong theme of Purim and the month of Adar: the fact that Hashem is hidden. In the Book of Jeremiah, the connection between Micah and emunat chachamim is even more obvious:

Then certain of the elders of the land rose and said to all the congregation of the people, saying: Micah the Morashtite was prophesying in the days of Hezekiah the king of Judah, saying: So said the Lord of Hosts: Zion shall be plowed for a field, and Jerusalem shall be heaps, and the Temple Mount as the high places of a forest. Did Hezekiah and all Judah put him to death? Did he not fear the Lord? And he entreated the Lord, and the Lord renounced the evil that He had spoken concerning them. But we are doing great harm to ourselves [if we kill him]. (Jeremiah, Chapter 26, 17-19)

The levitical city for this week is Jerusalem, since the Temple was also considered a city of refuge. For now, half rests in the tribe of Judah, while the other half rests in the tribe of Benjamin. (See Week 9) In the future, Jerusalem will have its own territory, separate from those of each tribe. This week is the last opportunity of the year for contributing the half-shekel for the upkeep of the Temple in Jerusalem. In the Megillah, Achashverosh says that he would be willing to give Esther up to half his kingdom, which the sages learn to mean, up to Jerusalem.

Week 26 (Book 2): Amotz and Destroying our Arrogance

I said that I would make an end of them, eradicate their remembrance from mankind. (Deuteronomy 32:26)

Positive light: [Regarding Amalek, and regarding Biur Chametz (burning leavened bread for Passover)] I said that I would make an end of them, eradicate their remembrance from mankind.

With a kind one, You show Yourself kind. With an upright mighty man, You show Yourself upright. (II Samuel 22:26)

Acceptance of Suffering (Kabalat Hayissurim)

Amotz

Hebron - Kiryat Arba (City of Refuge)

Week Twenty-Six is the week of Rosh Chodesh Nissan. Nissan represents Judah, the leader of the brothers, and from whom comes King David and all his royal descendants, including Mashiach. Haazinu’s verse for this week is the last one that directly speaks about destruction, this time utter and complete destruction. This verse is a confirmation that the negativity in the previous verses should be interpreted as referring to Amalek, since, after all, it is Amalek that will be completely and utterly destroyed, not the Jewish people.

Even though it is the month of Adar that is primarily linked to the destruction of Amalek, Nissan also contains a similar theme, in that Passover is marked by the burning of all leavened bread and other substances (chametz). It is well known that in spiritual terms chametz represents the ego, and that the impurity of Amalek is deeply connected to one’s inflated ego. As Rabbi Shalom Arush explains, the kelipah (impurity) of Amalek is haughtiness and lack of gratitude. Haman himself had so much but said that everything he had was meaningless because one man, Mordechai, would not bow down to him.

The Haftorah continues to shed a positive light on G-d’s behavior towards us. When we rid ourselves of our ego and personal desires, and instead act with purity (temimut), focusing piously (chassidut) on what it is that G-d wants from us, then in turn G-d responds in a similar vein. This verse also expresses the quality of “hoda’ah,” acknowledgement, which is closely associated with Judah (it is in fact the root of his name), and G-d’s relationship with him. Judah courageously recognized Tamar’s righteousness. Hashem shows kindness to the royal lineage of Judah, who act kindly and uprightly. Hoda’ah also means to give thanks. When we are grateful, G-d gives us even more reasons to be grateful. The reality is we should be grateful for everything, even what appears to be bad in our eyes, because we must always keep in mind that everything that G-d does is for the good.

It therefore comes as no surprise that the quality for this week is acceptance of suffering (kabalat hayissurim). Acceptance of suffering is the ultimate sign of gratefulness and of humility.

This week’s prophet is Amotz, the father of the prophet Isaiah. The Talmud teaches us that Amotz was the brother of Amatziah, son of King Joash. (Megillah 10b) Amotz saw the spiritual downfall of his brother, who began his reign on a positive note, initially obeying the words of the prophet and becoming militarily successful. However, after his victory and taking spoils from Edom, Amatziah begins to worship their idols. G-d becomes angry with Amatziah and sends Amotz to question his brother’s actions. Amatziah shows tremendous arrogance and dismisses the prophet’s words (Amatziah’s arrogance is also pointed out by the King of Israel, Joash, II Chronicles 21:18, who ultimately defeats him in battle). Amatziah’s downfall comes from keeping the spoils of Edom, and not cleansing them from idolatry – a very strong parallel with the burning of chametz. (II Chronicles 21:16)

Amotz’s words point to his acceptance of the suffering that was to come. When Amatziah dismissed him, his reaction was as follows, “So the prophet desisted, but he said, “I know that G-d has made a plan to destroy you, for you have done this thing, and you have not heeded my counsel.” Amotz does not insist in confronting Amatziah. He understood that the suffering that was to come was G-d’s will, and was due to Amatziah’s arrogance.

The levitical city for this week is Hebron, also known as Kiryat Arbah, also a city of refuge. As explained in Book One, Nissan is the month of redemption, and its weeks represent the redemption from the different exiles endured by the Jewish people. Kiryat Arbah, which means the “City of Four” is a reference to the four couples buried in Hebron (Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah) and also the four giants that lived there. The number four is also one of the main themes of Passover itself: four glasses of wine, the four kinds of sons described in the Hagaddah, etc.)

The four giants of Kiryat Arbah appear to be clear references to the four main exiles. The first is Sheshai, a reference to Babylonia. The Jastrow dictionary states that Sheshai is a “surname for Babylonia”, and also spells the word Bavel (Hebrew for Babylonia) in the numerical transposition known as “Atbash.” The Midrash states that this giant had this name because he was made of marble (Shaish in Hebrew) – this appears related to the Nebuchadnezzar, the emperor of Babylonia, who had statues made in his honor. The second giant, Achiman, is a reference to Persia. His name appears to be a contraction of the names Achashverosh and Haman, the main enemies of the Jewish people in the Purim story. The third giant, Talmai is a clear reference to Greece, whose leader in the times of Greek exile was Talmai, Ptolomy in English. The fourth giant is referenced simply as the father of the other three. This is the exile of Edom, the “father” of the exiles, the longest and harshest by far. 

Giants are also a symbol of arrogance, while our forefathers, buried in Hebron, are a symbol of humility. Abraham stated to G-d, "I am but dust and ashes." When we nullify the chametz, we pronounce, let it be considered "like the dust of the earth."

The four giants/exiles also appear to parallel the four couples. Sheshai/Babylonia (Bavel), is reminiscent of the Tower of Babel, a generation which Avraham had to confront directly - particularly its leader, Nimrod. Avraham is also known for destroying the statues of his father.

Achiman/Persia is an exile and the Purim story are characterized by extreme self-sacrifice, a characteristic of Isaac and theAkeidah, as we saw last week. The Torah also makes references to how Isaac and Rebecca prayed together for a child, and how much of what happened to Isaac and future generations were actually determined by Rebecca's actions, such as the blessing of Jacob over Eisau.

Talmai/Greece was primarily about an affront to the Torah, its Divine origin, and its lifestyle. Torah is mainly a characteristic of Jacob. Jacob, Ish Tam (a wholesome, "simple/straightforward" man) stands in contrast to the godless (or pantheistic) "sophistication" of the Greeks.

The father of the giants/Rome, involves all of humanity. Pax Romana reached the entire world, and in many ways we are still under it today. Edom is Eisav, who was red, also symbolic of Mars and of his military prowess. Adam and Eve represent all of humanity, yet Adam is also an acronym of three people: Adam (himself), David, and Mashiach. David was also red. He was a "kosher" version of Eisav and of the potential that he so badly missed. Mashiach son of David, will come and redeem the entire world, fixing the curse of the snake, and bringing the world back to its fullness and potential, like that of Adam and Eve in the Garden of Eden.

Week 27 (Book 2): Eliyahu and Knowing One's Place

HAAZINU: Were it not that the enemy's wrath was heaped up, lest their adversaries distort; lest they claim, "Our hand was triumphant! The Lord did none of this!" (Deuteronomy 32:27)

HAFTORAH: With a pure one, You show Yourself pure; But with a perverse one, You deal crookedly. (II Samuel 22:27)

PIRKEI AVOT QUALITY: He Who Knows His Place (Hamakir Et Mekomoh)

PROPHET: Eliyahu

LEVITICAL CITY: Libnah (City of Refuge)

Week 27 is the second week of Nissan. Its verse in Haazinu makes reference to the theme of the previous week: the problem of haughtiness. Understood as a reference to the destruction of Amalek, the reason it has taken so long for it to come about is because of the haughtiness of the Jewish people, how their inflated ego would distort reality. Unfortunately, we saw some of this after the Six-Day War. The miraculous victory led to uncalled for exuberance and distortions by the Jewish people, which ultimately led to the debacle that took place during the Yom Kippur War. The Haftorah verse has a similar theme. G-d treats those that are pure with purity, while those that are crooked and distort reality, he acts accordingly. During the time before Passover, we try the utmost to purify ourselves, especially of our ego.

The quality of this week is “he who knows his place” (Hamakir Et Mekomoh). This perhaps is the ultimate description of what it means to be humble. Being humble is not about considering oneself to be meaningless, but rather to know one’s place: one’s responsibility and task in life. The word for place in Hebrew, Makom, is also one of the names of G-d. Hamakir et Mekomoh can therefore mean “he who knows his G-d.” That is also the message of Passover. Pharaoh, the ultimate example of an overgrown ego, did not at first release the Jewish people because he said he did not know G-d. Moshe, on the other hand, the most humble of men, knew G-d better than any other mortal.

This week’s prophet is Eliyahu. Eliyahu also was very humble, even though he did not hesitate in speaking up against the King of Israel at the time and rebuking all of Israel for their hesitation in choosing to serve only G-d. Eliyahu knew his place, and when he was asked, “Why are you here, Eliyahu?" Eliyahu responds, "I have acted with great zeal for Hashem, G-d of Legions…”  [Kings I 19:9] Eliyahu is also one of the best examples of someone who “knows his G-d.” Every Shabbat, we read, Eliyahu’s description and exaltation of G-d’s attributes, known as Patach Eliyahu. This prophet also plays a major role in the Passover Seder.

The levitical city for this week is Libnah, also a city of refuge. Libnah comes from the word, “Lavan,” which means white. It is perhaps a reference to the purification before Pessach, as well as one of the koshering processes for utensils, Libun, in which metals are heated until they are white hot. Lavan is also one of the main enemies of the Jewish people. In fact, the recounting of the Passover Seder begins with the phrase, “Arami Oved Avi,” an Aramean tried to destroy my father, a reference to Lavan who tried to destroy Jacob. (See Book 1, which shows the connection between this week and Jacob)

Week 28 (Book 2): Elisha and Being Happy with One's Lot

HAAZINU: For they are a nation devoid of counsel, and they have no understanding. (Deuteronomy 32:28)

Positive light: Once this people (Amalek) is no more, there is counsel, and when they are nothing, there is understanding.

HAFTARAH: And the humble people You do deliver; But Your eyes are upon the haughty [in order] to humble them. (II Samuel 22:28)

QUALITY TO ACQUIRE THE TORAH: He Who Is Happy With His Lot (HaSameach Be’Chelkoh)

PROPHET: Elisha

LEVITICAL CITY: Eshtemoa

Week Twenty-Eight is the week of the first day of Passover. Haazinu’s verse for this week discusses a people who is devoid of counsel and lacks understanding. A completely different take on this verse is that once Amalek is destroyed (Ovad, from the same verb as Arami Oved Avi) there is counsel, and when they are nothing, there is understanding. Amalek represents arrogance, and its destruction (burning the Chametz, our inflated ego) is the source of wisdom (Chochmah in Hebrew, which stands for Koach Mah, the strength of being "what," nothing). Yet another take is that when the Jewish people makes itself like nothing there is counsel and understanding. The Haftorah is also in line with this interpretation, speaking once more of the importance of humility and ridding oneself of haughtiness.

The quality for this week is once more one of the basic characteristics of humility: being happy with one’s lot in life.

This week’s prophet is Elisha, the disciple and successor of Eliyahu. Elisha showed happiness with his lot when he accepted to be Eliyahu’s disciple. Elisha also later receives a very special portion indeed: twice the spirit of Eliyahu. One of the greatest examples of being happy with one’s lot comes from the story involving Elisha and the Shunamite woman. Elisha inquires as to whether she needs anything so that he can repay the great hospitality that she and her husband provided him. Her response? “I dwell among my people.” She did not request anything, even though she did not have any children at the time. (II Kings 4:13)

The levitical city for this week is Eshtemoa. The meaning of its name appears to be “making oneself heard.” This seems related to the Passover Seder and the importance of speaking abundantly of the miracle of Passover.