Week 24 (From the Book): To Live Above Our Worldly Concerns

The fish are saying: "The voice of G-d is upon the waters, the G-d of glory thunders; G-d is upon many waters." (Psalms 29:3)

Rabbi Dosa the son of Hurkinas would say: Morning sleep, noontime wine, children's talk and sitting at the meeting places of the ignorant, drive a person from the world.

Tiferet shebeNetzach (beauty and balance within the context of victory and endurance)

In the twenty-fourth week, the fish in Perek Shirah sing that the voice of Hashem hovers above the waters - the G-d of glory thunders - Hashem is above many waters. (Psalm 29:3) This is the week of Purim, when we remember that Hashem is with us during all our trials and tribulations, even if sometimes in a hidden way.

In Purim, we celebrate the great salvation experienced in the times of the Persian exile, when the evil Haman, with the initial support of the King, Achashverosh, sought to exterminate the entire Jewish people. Through the efforts of Mordechai and Esther, the decree against the Jewish people is miraculously annulled, and instead Haman, his sons, and the enemies of the Jews are the ones killed.

The Zohar states that Yom Kippur (also called Yom haKippurim) is a day that is “KePurim,” like Purim, meaning that Purim is even higher than Yom Kippur. If on Yom Kippur we are on the level of angels, then on Purim we must be at a level that is even higher than angels, on the level of tzadikim. As mentioned in the previous week, fish symbolize tzadikim.

Furthermore, on Purim, in an attempt to become closer to G-d, we drink “many waters.” We try to reach a level of ad deloyadah, of not knowing the difference between "blessed be Mordechai" and "cursed be Haman." We have an experience that in many ways is similar to that of the four rabbis that entered the Pardes. When describing this experience, Rabbi Akiva stated, "When you reach the stones of pure marble, do not say: 'Water, water.'" On Purim, we realize that there are no divisions or separations on-high, all is One, and there is no difference between the effects of what we perceive as good and what we perceive as evil. When a person reaches these levels, the desire to cleave to Hashem is so strong that it is like great waves pulling us out of this world. The voice of Hashem thunders, like at Mount Sinai, and we want to nullify ourselves completely (ratzo). In order to survive this experience, we must do like Rabbi Akiva, who “entered in peace and returned in peace.” We must understand that ultimately Hashem’s desire is that we return and make a dwelling place for him within this world (shov).[1]

The song of the fish states that the voice of Hashem, and Hashem Himself, are above the waters. However, the fish are not above the waters, but actually inside them. In order to perceive G-d fully, the fish also need emissaries. The role of shlichut (being an emissary) is very prominent in the Purim story. Not only is Esther an emissary of Mordechai and vice-versa, but also the communications between Mordechai and Esther were often done through shluchim. It is therefore no coincidence that on Purim we give each other mishloach manot (from the word sheliach), preferably through a third person.

The term "many waters" is also in the Song of Songs, when King Solomon writes that many waters cannot extinguish the love [for G-d].[2] The "many waters" are a reference to the difficulties and turbulences involved in making a living, which however great, cannot extinguish the love of a Jew for G-d.[3]

The Hebrew word for fish is dag. Rabbi Yitzchak Ginsburgh explains that fish represent the tikkun (rectification) of worry (da'agah), especially in relation to earning a livelihood. The Torah relates that at the time of Nehemiah, certain Jews desecrated the Sabbath by selling fish in the market of Jerusalem. These men did not trust in G-d in earning a living. The fish (dag) then became a source of excessive concern (da'ag).

Fish are constantly aware of their dependence on water, given that water is more tangible than air. Similarly, they are constantly aware of the Source of their existence, Hashem.

The number twenty-four is related to the twenty-four presents of the kohanim, of the tribe of Levi. In addition, the priesthood was later divided into twenty-four watches. The letters caf and dalet spell kad, which means jar, or pitcher. There is the famous kad found during Chanukah, which contained pure oil with the seal of the high priest, the Kohen Gadol. This oil lasted eight days instead of one. Even the great impurity and turbulences that took place during the Hellenistic period did not extinguish the love of the Jewish people for Hashem. The Jews emerged from the struggle with the Greeks even purer than before and with redoubled faith.

In addition to Chanukah, the connection between Purim and the role of kohanim is also quite strong. Esther has to fast and enter the King’s chamber in order to ask for the life of her people, very much the Kohen Gadol on Yom Kippur. The Mishnah states that the Kohen Gadol was called a sheliach Hashem, an emissary of G-d, although he also served like an emissary of the Jewish people. Esther also played this role, of being at the same time an emissary of the Jewish people, but also G-d’s emissary in order to save His people. The kohen is also referred to as malach Hashem, a messenger, literally an “angel” of G-d.

Purim gives emphasis to two different types of relationship and duality. Mordechai, of the tribe of Benjamin, of King Shaul, and Haman, a descendant of Amalek, are polar opposites. Esther and Mordechai complement each other for the good, while Haman and King Achashverosh complemented each other for evil.

In the Pirkei Avot saying for this week, Rabbi Dosa the son of Harkinas teaches that late sleep in the morning, wine at midday, the chatter of children, and sitting in the meeting places of the ignorant, all take a person out of this world. Interestingly, these acts are all encouraged on Purim! On Purim, there are two ways to reach a level of ad deloyada: sleeping or drinking during the day. Moreover, the Purim story highlights the importance of the words spoken by children studying Torah, the very source for the redemption. Additionally, on Purim we emphasize our unity and do not distinguish between rich and poor, be it material wealth or Torah knowledge. We distribute mishloach manot, give gifts to the poor, and all sit together to partake in the Purim feast. All these actions take us out of this world of illusion (olam, world, comes from the word he'elem, hidden) and bring us to higher levels of reality and connection to G-d.

This week, the combination of sefirot is tiferet shebenetzach, beauty and balance within redemption, persistence and determination. These qualities are very much linked to Esther and Mordechai and to Purim in general. The lesson we draw from the fish is that material concerns must not take away from our trust and faith in Hashem. Nothing should be a hindrance to our direct relationship with Him.

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[1] Attaining Sagacity, Eliyahu Touger, available at http://www.sichosinenglish.org/books/attaining-sagacity/10.htm

[2] Chapter 8:7

[3] Ma’amar “Mayim Rabbim” of the Alter Rebbe 

Week 25 (From the Book): To Have Self-Sacrifice in order to Fulfill Our Mission in Life

The frog is saying, "Blessed is the Name of the honor of His Kingdom for all eternity." (Talmud, Pesachim 56a)

Rabbi Elazar of Modi'in would say: One who profanes the kodashim ("holy things" consecrated for the service of G-d in the Holy Temple), degrades the Festivals, humiliates his friend in public, abrogates the covenant of our father Abraham (i.e., circumcision), or who interprets the Torah contrary to its true intent---although he may possess Torah knowledge and good deeds, he has no share in the World to Come.

Netzach shebeNetzach (victory and endurance within the context of victory and endurance)

And we come to the twenty-fifth week, still in the month of Adar, when the frog in Perek Shirah blesses His name and His reign for all eternity, Baruch Shem Kevod Malchuto L’Olam Va’ed (Talmud, Pesachim 56A). The frog also appears in the introduction to Perek Shirah, in a story of great personal self-sacrifice. The frog's song is said every day, at least twice a day, since it is an essential part of the prayer of the Shemah. The Shemah expresses our ​​complete acceptance of the kingship of G-d, and of His commandments, with great self-sacrifice.

It also worth noting that this week marks the yahrzeit of Rebbe Elimelech of Lizhensk. Rebbe Elimelech completely exemplified self-sacrifice. One of his main meditative techniques was to imagine throwing himself into a great pillar of fire in order to sanctify G-d’s name. The technique would ensure that any other task he would perform during the day would be on this same level of self-sacrifice.

The story of the frog in Perek Shirah’s introduction is a great example of how to be an emissary with true self-sacrifice. G-d’s second plague upon Egypt was that of frogs. The frogs would jump inside the ovens of the Egyptians, giving up their lives without hesitation. Their self-sacrifice was later a source of inspiration for Chananya, Misha’el and Azariah, who sanctified G-d’s name by refusing to bow down to an idol, knowing full well they would be thrown into a burning furnace. Miraculously, they emerged from the furnace unscathed.[1]

The second plague was in response to the fact that the Egyptian taskmasters worked the Jewish people so hard in the open sun that they had no time to eat or drink and felt completely dehydrated. Frogs are water creatures and their bodies absorb moisture in order to survive. The Midrash teaches that during the plague, a large number of frogs would search out and absorb all the moisture in Egypt, making the Egyptians feel dehydrated as well. It is well known that water is a metaphor for Torah.  It is the job of the sheliach is to find Torah and the holy sparks of the Diaspora in order to absorb them and elevate them, searching even in the driest of places. The reality is that we are all emissaries.[2]

Perek Shirah explains that the frog, as an amphibian, does what no other animal can. It voluntarily serves as food for a land animal which feed itself only from water animals. Again, using water as a metaphor for Torah, the frog is willing to sacrifice its own life in order to bring Torah to those animals on dry land. The frog tells King David that because of this self-sacrifice, Hashem will make it whole, will complement it. Here again we see the idea that each Jew complements the other, like the half-shekel giving during this month.

Interestingly, in Perek Shirah itself, the frog again plays the role of bringing together land and sea. The frog comes after the fish and before the sheep and goat, literally making the link between the water animals of the month of Adar and the land animals of the month of Nissan and beyond.

The week of the frog always falls after the week of Purim and close to the special Torah reading of Parah (the animal of the second week of Nissan), which is primarily about how to purify a person from the greatest source of impurity (contact with the dead). Interestingly, the kohen that performs the purification also sacrifices himself by becoming impure in the process, although only temporarily. A similar self-sacrifice is performed by Queen Esther, who makes herself impure by marrying King Achashverosh in order to save the entire Jewish people. It is also no coincidence that Purim and Parah have such similar roots.

This dual role, superficially negative, yet extremely positive, is found in the verse Baruch Shem Kevod itself. The Talmud in Pessachim suggests that this verse is somehow embarrassing to be said out loud, and that is why we say it quietly. Some authorities state that this verse represents a lower form of declaring G-d’s unity. However, many other famous commentaries teach us that this saying was actually much higher, and said by the angels themselves. We say it quietly only because it is too lofty for this world. The only day that we say it openly is on Yom Kippur, when we are all on the level of angels.[3] As mentioned previously, angels are emissaries of G-d.

There are many other sources that connect the frog to the idea of being a sheliach with total self-sacrifice. There’s also a famous Midrash that teaches that in fact the plague of frogs started out as only a single giant frog. When the Egyptians would try to strike this single frog it would multiply into many more mini-frogs, who in turn would also split into more, like emissaries of the giant frog.

Rebbe Elimelech of Lizhensk is known as a “Rebbe of Rebbes,” because the most prominent Polish Rebbes were all his disciples, or disciples of his disciples. They were all like emissaries, continuing his legacy. Among these giants are the Chozeh of Lublin (who would thank G-d an hour a day for bringing down the soul of his Rebbe), the Ohev Yisrael (the Apter Rov), the Rimanover, the Maggid of Kozhnitz, and many others. Rebbe Tzvi Elimelech of Dinov, the Bnei Issachar, was his nephew.

This concept of shlichut is found again in the words that the frog says to King David in the introduction of Perek Shirah: “Every song I say contains three thousand parables.” A parable represents the concept of taking an idea and bringing down, so that it is more accessible to others. The frog has three thousand other “emissaries” linked to its song. It is worth noting that at the time of his passing, the Lubavitcher Rebbe had roughly three thousand emissaries, and that today there are roughly three thousand Chabad centers worldwide.

The three thousand parables are also comparable to the three thousand men that "fell" by the hand of the Levites, who served as Moses’ emissaries after the incident of the golden calf:

26. So Moses stood in the gate of the camp and said: "Whoever is for the Lord, [let him come] to me!" And all the sons of Levi gathered around him.  

27. He said to them: "So said the Lord, the G-d of Israel: 'Let every man place his sword upon his thigh and pass back and forth from one gate to the other in the camp, and let every man kill his brother, every man his friend, every man his kinsman.'

28. The sons of Levi did according to Moses' word; on that day some three thousand men fell from among the people.

Perhaps the phrased “roughly three thousand men” is a reference to the men of Levi, who followed the word of Moses, falling upon those that needed to be punished.

In fulfilling Moses’ word, the Levites acted with extreme self-sacrifice and did not consider brother and friend. This was an extremely positive behavior at the time, but perhaps still required a sort of tikkun, correction. In contrast, the Chabad shluchim consider everyone to be their brother and friend, and treat them as such. Chabad shluchim also “fall” from their pure and holy lifestyle in order to reach out to those that need guidance.

Similarly, three thousand halachot were forgotten at the time of the mourning for Moses. Perhaps the three thousand shluchim, who methodically study the Rebbe’s words, are a tikkun for this as well.

The term “roughly three thousand men” also appears in the story of Samson, which he also showed extreme self-sacrifice, to the point of giving up his life.

27. Now the house was full of men and women, and all the lords of the Philistines were there. And upon the roof (there were) about three thousand men and women, the spectators of Samson's sport.

(...)

30. And Samson said, "Let my soul die with the Philistines," and he bent with (his) might, and the house fell upon the lords, and upon all the people that were therein. And the dead that he killed at his death were more than he had killed in his lifetime.[4]

Like the kohen that performs the purification through the red heifer, and Queen Esther in the Purim story, Samson was willing to sacrifice himself, both spiritually and physically, in order to bring redemption to the Jewish people. The verses above also appear to make a slight reference to Purim. Verse 27 states that there were about three thousand men and women “upon the roof.” In the original Hebrew, this part is written, “Al haGag.” In Aramaic, it would be “Agag.” Haman was a descendant of Agag, the king of the Amalekites. At the end of the Purim story, not only are Haman and his sons killed, but also 75,000 (25 x 3,000) Amalekites.[5]

The number twenty-five is connected to the Jewish festival of Chanukah, since this festival, as well as the dedication of the Temple that is celebrated on this day took place on the twenty-fifth day of Kislev. The word “Chanukah” itself means “Chanu” (they rested) - “Kah” (twenty-five), a reference to the twenty-fifth of Kislev. The twenty-fifth letter in the Torah is “or,” a reference to the light of Chanukah.

The Chashmonaim played a dual role of both the kohanim and the kings. Rebbe Elimelech (whose name means “G-d is my King”) also had a strong complementary relationship with his saintly brother, the Tzadik Reb Zusya of Anipoli.

This week in Pirkei Avot, Rabbi Elazar of Modi’in teaches that he who profanes holy objects/animals, degrades the festivals, publicly humiliates his neighbor, repeals the covenant of our father Abraham (circumcision) and interprets the Torah in a way that is opposed to its true meaning - even if they have Torah and good deeds, they have no part in the World to Come.

During this week, just after Purim, we begin preparing for Passover. The Shulchan Aruch, the Code of Jewish Law, explains that one should prepare for Passover thirty days before the festival. During these days it is customary to give money to the poor (Maot Chitim) so that they too can properly celebrate Passover. And see the tremendous connection with Pirkei Avot, namely:

1)      “Profaning the holy" appears to be a reference to the times of the Temple, when everyone had to bring the Passover sacrifice. The animal and subsequently the meat of the sacrifice were sacred and had to be treated properly.

2)      "Degrading the festivals" is a more direct reference to the importance to the festival of Passover, both in its physical preparations (destroying the physical chametz, yeast and other leavened breads) and spiritual preparations (eliminating the inner spiritual chametz, our egotism and inflated self-importance).

3)   "Publicly humiliating his neighbor" relates to the charity given in advance of the holiday, so no one should feel ashamed of having to beg for money in order to celebrate Passover.

4)   "Revoking the covenant of Abraham our father" is related to circumcision. Passover is linked to Abraham, because it was on Passover that angels came to visit him and Sarah, and Abraham gave them matzot to eat. Also, just before the first Passover in Egypt, all the men of the people underwent circumcision. Again, 40 years later, before entering Israel, Joshua made all men undergo circumcision. During the 40 years in the desert no men were circumcised. In the days of the Temple, those who were not circumcised they could not eat the Passover sacrifice.

5)   "Interpreting the Torah in a way that is opposed to its true meaning" relates to the various legal rulings that are made during Passover cleaning. Cleaning the house for Passover and preparing for the Seder involves a lot of work. It is therefore easy to find excuses not to have to clean so much: "After all, by Torah law is it not enough simply to verbally nullify the chametz?" Hence the importance of this teaching: we have to do everything possible to strictly adhere to the letter and the spirit of the Law, each one at his or her own spiritual level.

The list of wrongdoings mentioned by Rabbi Elazar also relates to problems that occurred during the time period of Chanukah. The Greeks defiled the sacred objects of the Temple; they were against celebrating sacred dates, such as Shabbat and Rosh Chodesh. The Hellenistic Jews had no shame and fought naked in gymnasiums, many even reversed their circumcision. Hellenistic Jews, Saducees, and other cults also sought to corrupt the true interpretations of the Torah, and the Greeks tried to misrepresent the sacred nature of the Torah, and forced it to be translated into Greek.

This week, the sefirot combination results in netzach shebenetzach, victory within victory. This week represents the midpoint and link between the victory and redemption of Adar (Purim), with the victory and redemption of Nissan (Passover). Twenty-five is also exactly midway through the Counting of the Omer, linking the two different modes of divine service related to the first and second halves of the year. (See Appendix I)

The lesson we learn from the frog is that we must serve G-d with great self-sacrifice, remembering how temporary our stay is on this Earth, and how we are infinitely small and limited when compared to G-d.

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[1] “Chananya, Mishael, and Azarya,” Nissan Mindel, Kehot Publication Society. Available at: http://www.chabad.org/library/article_cdo/aid/112288/jewish/Chananya-Mishael-and-Azarya.htm

[2] “There is not the vaguest shadow of doubt that, wherever our feet tread, it is all in order to cleanse and purify the world with words of Torah and tefilla (prayer). We, all of Israel, are emissaries of G-d, each of us as Divine Providence has decreed for us. None of us is free from this sacred task placed on our shoulders.” Hayom Yom, 5^th of Adar I.

[3] Rav Mordecai Kornfeld, available at http://www.shemayisrael.co.il/dafyomi2/pesachim/insites/ps-dt-056.htm

[4] Judges 16: 27-30

[5] Esther 9:16

Week 26 (From the Book): To Be Humble and Let G-d Guide Us

The sheep [and goat] is saying:[1] "Who is like You among the might ones, G-d, who is like You, mighty in holiness, awesome in praise, worker of wonders." (Exodus 15:11)

Rabbi Yishmael would say: Be yielding to a leader, affable to the black-haired, and receive every man with joy.

Hod shebeNetzach (glory and gratefulness within the context of victory and endurance)

In the twenty-sixth week, that of Rosh Chodesh Nissan, in Perek Shirah, the small pure (kosher) domestic animal proclaims that no one is as strong, awesome and miraculous as Hashem (Exodus 15:11). The small pure domestic animal is a reference to the sheep (the month of Nissan corresponds to the zodiac sign of Aries), as well as to the goat. Rosh Chodesh Nissan marks the inauguration of the Mishkan, the Tabernacle, in which sacrifices of pure kosher animals, such as the sheep and goat, were brought.

Nissan is the month of redemption and miracles. The relationship of shepherd and flock is one of the most important metaphors for the relationship between G-d and the Jewish people. G-d is far above our comprehension, just as the shepherd is also completely beyond the understanding of his flock. At the same time, like sheep, we have total humility and faith that our Shepherd will lead us in the right path, despite perhaps having to face foxes and lions along the way.

The goat is also used a symbol for the Jewish People in the famous song that is sung by many Jews on Passover night, Chad Gadya. The song’s name means “One Goat,” and also appears to be phonetically similar to the word Haggadah, the text that is read during the Passover Seder. Chad Gadya is similar to Perek Shirah, in that it also includes many animals and natural elements. The animals in Chad Gadya function primarily as symbols for various exiles we have endured and the different nations that conquered the Land of Israel. The cat that eats the goat is a reference to Assyrians; the dog that eats the cat is a reference to Babylon; the stick is Persia; the fire is Macedonia; the water, Rome; the ox, the Saracens; the slaughterer, the crusaders; the Angel of Death, the Turks. At the end, G-d saves us from all these enemies and returns us to our Land.[2] The two zuzim, the coins used to purchase the goat are said to be a reference to the two tablets containing the Ten Commandments given to Moses at Mount Sinai,[3] but also appear to be a reference to the two Temples that were destroyed, and its people exiled. Zuz means to move, to change places. The Third Temple, however, will not move, it will be everlasting.

Similarly, each animal in Perek Shirah that sings during Nissan represents a different exile, as well as a redemption from it. Sheep were G-ds to the Egyptians, our first exile, and the goat, Seir in Hebrew, is a reference to Esau, our last. It was in this month that we were redeemed from Egypt, and it is in this month that we will be redeemed in the future.

The Torah states unequivocally that Nissan is the head of all months, Rosh Chodashim. It is therefore represented by the Tribe of Judah, who was the leader of his brothers, and from whom King David descends. All legitimate kings of the Jewish people - including Mashiach – are descendants of King David and therefore of Judah. The word for Judah in Hebrew, Yehudah, comes from the word hoda’ah, which means acknowledgement. This is the same root of the word Modeh, as in the prayer we make when we first get up in the morning, the Modeh Ani, in which we acknowledge G-d as our King and thank Him for returning our soul. The tribe of Judah is characterized by self-sacrifice, acknowledgement, and thankfulness.

Because the Egyptians idolized sheep, it is extremely appropriate that it be the one to proclaim the absolute greatness of Hashem. The Sheep is the animal used in the Passover sacrifice, showing the Egyptians that G-d is far greater than any other god. On Shabat HaGadol (the “Great Shabbat,” which takes place right before Passover), we celebrate the miracle of how the Egyptians did not react negatively toward the Jewish people, when they tied sheep to their bedposts, and told the Egyptians that they were about to sacrifice their gods in the coming days.

Nissan is the month of Passover, and it is therefore appropriate that this week’s song be from the Song of the Sea, which was sung after the miracle of the splitting of the Sea of Reeds.[4]

The number twenty-six is the gematria of G-d’s name, “Hashem.” Twenty-six also equals two times the number thirteen, the gematria of the word echad, one, as well as ahavah, love.

Rabbi Yishmael in Pirkei Avot teaches us this week that we must submit to a superior (literally “the head”), and be courteous to a younger person, greeting every person with joy (III:12). Among the kohanim, Rabbi Yishmael was the head, the Kohen Gadol. In addition to his close connection with Hashem, Rabbi Yishmael, as Aaron before him, had a great love for each member of the Jewish people, independent of his or her status or stature. This verse also has a clear connection with Nissan, the head of the months.

The sefirot combination for this week results in hod shebenetzach. With humility and gratitude, self-sacrifice and acknowledgement, we achieve the miraculous victory and redemption that takes place during this month.

We learn from the sheep and the goat that our work of improving ourselves physically and spiritually must be based on our strong belief that only Hashem can truly redeem us.

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[1] While Rabbi Slifkin translates this animal only as sheep, Rabbi Lazer Brody includes goats as well. The Hebrew term can be translated literally as “small/thin pure animal.”

[2] Wikipedia, available at: http://en.wikipedia.org/wiki/Chad_Gadya

[3]  Ibid.

[4] Exodus 13:16

Week 27 (From the Book): To Purify Ourselves in order to Change

The cow is saying, "Rejoice to the Lord over our strength, trumpet to the Lord of Jacob!" (Psalms 81:2)

Rabbi Akiva would say: Jesting and frivolity accustom a person to promiscuity. Tradition is a safety fence to Torah, tithing a safety fence to wealth, vows a safety fence for abstinence; a safety fence for wisdom is silence.

He would also say: Beloved is man, for he was created in the image [of G-d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it is says, "For in the image of G-d, He made man" (Genesis 9:6). Beloved are Israel, for they are called children of G-d; it is a sign of even greater love that it has been made known to them that they are called children of G-d, as it is stated: "You are children of the L-rd your G-d" (Deuteronomy 14:1). Beloved are Israel, for they were given a precious article; it is a sign of even greater love that it has been made known to them that they were given a precious article, as it is stated: "I have given you a good purchase; My Torah, do not forsake it" (Proverbs 4:2).

All is foreseen, and freedom of choice is granted. The world is judged with goodness, but in accordance with the amount of man's positive deeds.

He would also say: Everything is placed in pledge, and a net is spread over all the living. The store is open, the storekeeper extends credit, the account-book lies open, the hand writes, and all who wish to borrow may come and borrow. The collection-officers make their rounds every day and exact payment from man, with his knowledge and without his knowledge. Their case is well founded, the judgment is a judgment of truth, and ultimately, all is prepared for the feast.

Yesod shebeNetzach (foundation and firmness within the context of victory and endurance)

As we arrive at week twenty-seven, even closer to Passover, it is the turn of the large pure (kosher) domestic animal to proclaim that we rejoice to the G-d of Jacob, the source of our strength. (Psalm 81:2) The large pure domestic animal is seen as a reference to the cow. The Jewish people are called by the names Israel and Jacob. Jacob is usually the name used when we are in a more fragile, humble state. When we are feeling weak, we must rely even more on Hashem as the source of our strength. This is also the week of the yahrzeit of the Rebbe Rashab, on the 2^nd of Nissan. The Rebbe Rashab’s leadership took place during a tumultuous time in Jewish history, when the Jewish people were in a particularly fragile state (like the song of the cow), and faced the harsh anti-religious oppression of the Bolsheviks in Russia.

The cow also represents the spiritual exile and impurity of Egypt, embodied by the golden calf. Conversely, the cow also represents the purification through the Parah Adumah, the Red Heifer. The Red Heifer had to be completely red, pure and complete/whole (tamim).[1] The Red Heifer's ashes were used for purification of the highest form of impurity - contact with the dead. This purification process had to be performed by every Jew that found himself in a state of impurity in order to bring the Passover offering during this month.  It is for this reason that we read a special Torah portion about the Red Heifer, known as Parashat Parah, in a few weeks before this holiday. The Rebbe Rashab also is a tremendous example of purity. He established Tomchei Tmimim yeshiva system – its students were known as tmimim, the pure, wholesome ones. The Rebbe Rashab’s last ma’amar was about the ultimate destruction of Amalek and the husks of impurity (kelipah).

The number twenty-seven is formed by the Hebrew letters kaf and zayin, which form the word zach, “pure.” In preparation for Passover, we must purify ourselves physically and spiritually, returning to G-d, and eagerly awaiting his redemption.

The Pirkei Avot for week twenty-seven is found in the lessons of Rabbi Akiva. Rabbi Akiva is known for his many popular sayings, one of which is directly related to the purification of the people of Israel. Rabbi Akiva states how praiseworthy are the Jewish people, whose purification comes directly from our Father in Heaven.[2]  In the Pirkei Avot for this week, Rabbi Akiva first describes how to maintain one’s purity, by not engaging in jest. He also describes how dear is man, since he was created in the image of G-d, and how beloved are the People of Israel, who are called G-d’s children and were given the Torah. Rabbi Akiva’s section in Pirkei Avot includes several other fundamental and profound teachings that serve as the intellectual foundation of the Jewish religion. Similarly, the teachings of the Rebbe Rashab serve as intellectual foundation of Chabad philosophy.

Rabbi Akiva ends his words in Pirkei Avot stating that everything is prepared for the feast. In Nissan, too, everything is prepared for the feast of Passover. There is no one better than Rabbi Akiva to be sharing his lessons during the month of Nissan, given that he is one of the greatest examples of complete humility and self-sacrifice (qualities related to this month and to Passover). This sage began to study Torah at the age of 40, sitting silently and humbly alongside small children... and the result? Rabbi Akiva became one of the greatest Torah scholars of all time. Rabbi Akiva’s name also has the same root as the name Jacob. Both names come from the word eikev, which means heel. This is in contrast to the name Israel, which contains the same letters as Li Rosh, “mine is the head.” While the head is the highest part of the body, the heel is the lowest.

This week’s sefirot combination results in yesod shebenetzach, that is, foundation within determination, victory and redemption. This is perhaps the most prominent feature of Jewish education during our long exile. Nissan is when we were liberated from Egypt, physically and spiritually, and when we will be liberated from the current exile as well.

The lesson learned from the cow is that in the journey to make our tikkun - our spiritual correction, the very reason why we came into the world - G-d is the source of our strength. The cow sings about Jacob, who worked hard all his life to overcome the obstacles laid out before him along the way. Only after much perseverance and determination did Jacob manage to overcome these difficulties and become Israel. Each of us also undergoes changes and progress, even if we do not realize it. In this process, G-d is always by our side.

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[1] The word tamim is related to the word tam, simple/pure, which is also connected to Jacob. In his early years, Jacob is called an “Ish Tam Yoshev Ohalim,” a pure/simple man who dwells in the tents (of study). (Genesis 25:27)

[2] Mishnah, Yoma 8:9

The Lion - Rabbi Yonatan Connection (Week 38)

Notice the connection between the Lion and the saying of Rabbi Yonatan: those that connect to truth in "poverty" (spiritual , intellectual, or physical) will be connected to it in "wealth." While those that disconnect in wealth, become disconnected in poverty. The Lion brings its tail (the "poor") to its head ("wealth"), while the Fox brings its head down to its tail.

The message is the same. Let's take advantage of the wealth and power of Sivan, so that we can make the most of Tammuz and Av, which are around the corner.

Week 28 (from the Book): To Recognize our Limits in order to Free Ourselves from Them

The pig [and rabbit] is saying:[1] "G-d is good to the good, and to the straight-hearted." (Psalms 128:2)

Rabbi Eliezer the son of Azariah would say: If there is no Torah, there is no common decency; if there is no common decency, there is no Torah. If there is no wisdom, there is no fear of G-d; if there is no fear of G-d, there is no wisdom. If there is no applied knowledge, there is no analytical knowledge; if there is no analytical knowledge, there is no applied knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.

He would also say: One whose wisdom is greater than his deeds, what is he comparable to? To a tree with many branches and few roots; comes a storm and uproots it, and turns it on its face. As is stated, "He shall be as a lone tree in a wasteland, and shall not see when good comes; he shall dwell parched in the desert, a salt land, uninhabited" (Jeremiah 17:6). But one whose deeds are greater than his wisdom, to what is he compared? To a tree with many roots and few branches, whom all the storms in the world cannot budge from its place. As is stated: "He shall be as a tree planted upon water, who spreads his roots by the river; who fears not when comes heat, whose leaf is ever lush; who worries not in a year of drought, and ceases not to yield fruit" (ibid., v. 8).

Malchut shebeNetzach (kingship within the context of victory and endurance)

On this twenty-eighth week, which includes the first night of Passover, in Perek Shirah, the small impure (non-kosher) domestic animal sings that, “G-d is good to those that are good, and to those that are upright of heart. (Psalm 125:4) Some translations believe this to be a reference to the pig, while others to the rabbit. This week also includes the yahrzeit of the Third Lubavitcher Rebbe, Menachem Mendel (the Tzemach Tzedek), and the birthday of the Seventh Rebbe, who carries the same name of the Third, his ancestor through direct patrilineal descent.[2]

The pig is considered by the sages to be a hypocrite, because it proudly displays the external characteristics of being kosher, split hooves, but internally, its intestines, make it a non-kosher animal. The physical makeup of the rabbit and other animals of its kind (such as the hare and the hyrax) is the exact opposite. These animals do not have split hooves, yet their intestines are that of a kosher animal. Internally, they are "upright of heart," but their actions and external characteristics are clearly not so.

Aside from the pig and the camel (Week Thirty), the hyrax and the hare are the only other two animals explicitly mentioned in the Torah as not being kosher. The Midrash in Vaikra Rabbah 13:5 explains that the hyrax represents the Persian exile, while the hare represents the Greek one. The pig represents the Roman exile, connected to Esau and his descendants. This is the exile we are currently in. The song these animals sing is a reference to the final redemption, when even the pig will be "upright of heart,” and all these animals will be kosher.

Alpha

The Tzemach Tzedek and the Rebbe represent the main thrust of the message of Passover: redemption. The name “Tzemach Tzedek” is actually one of the names of Mashiach, as is also the name “Menachem.” As we see from the animals above, redemption has two major aspects: internal traits (intellectual, emotional) and external ones (material, physical). In relation to “internal” redemption, both the Tzemach Tzedek and the Rebbe introduced very important new concepts in Chassidic thought and were finally able to publish and disseminate the works of previous Rebbes. At the same time, both were extremely successful externally, in the realm of action. The Tzemach Tzedek established agricultural settlements that saved many Jews from dire poverty, and also rescued thousands upon thousands of children forced to enlist in the Russian army. Similarly, the Rebbe was able to establish Jewish centers all over world, and helped save thousands of Jews trapped in the "iron curtain" of the Soviet Union.

The number twenty-eight represents twice the value of fourteen, yad, a reference to the strong and outstretched arm of G-d that took us out of Egypt. (See Week 14) Here, that concept is doubled, representing two outstretched arms. On Passover, we celebrate that Hashem saved us then, while fully believing that He will soon save us again, in a way that is even more miraculous than what took place in Egypt.

Twenty eight is formed by the letters kaf and chet, forming the word koach, which means strength. Koach also means potential energy, that which is yet to be revealed. The pig seems to have the possibility and potential to be kosher, but ultimately it is not – at least not yet. As mentioned earlier, the pig represents Esau, the brother of Jacob, who had enormous potential; that potential made Isaac believe that Esau would ultimately be worthy of the rights and blessings of the firstborn. Like the pig, Esau would also pretend to be a tzadik before his father, so much so that the Midrash relates that Esau would ask Isaac how to tithe salt and straw. Salt and straw do not need to be tithed, and therefore Esau’s request made him look like he was ready to go beyond the letter of the law. The Rebbe explains that salt is an example of potential energy. Salt by itself is just salt, but when combined with other food it can enhance its flavor, and even preserve it from spoiling.

This week, the lesson from Pirkei Avot comes from Rabbi Elazar the son of Azariah. Interestingly, rabbinical discussion in the Passover Haggadah begins with this rabbi’s remarks. In Pirkei Avot, Rabbi Elazar teaches us that without Torah there is no work (also translated as proper social conduct), and without work (or proper social conduct) there is no Torah. Without wisdom there is no fear of G-d, and without fear of G-d, there is no wisdom. Without knowledge, there is no understanding, and without understanding, there is no knowledge. Without flour (sustenance) there is no Torah, and without Torah there is no flour.  Rabbi Elazar also states that anyone whose knowledge exceeds his good deeds is like a tree with many branches and few roots, but one whose good deeds exceed his knowledge is like a tree that has few branches but many roots.

In Rabbi Elazar the son of Azariah’s words we also see the duality and relationship between required internal and external kosher characteristics. Knowledge requires action, and vice versa. Rabbi Elazar does make clear, however, that action must take priority. This was also something emphasized by the Rebbe, who stressed that the main thing is action, “HaMa’aseh Hu HaIkar.”

The flour mentioned here is perhaps also reference to matzah and also to the custom of providing flour to the poor (Maot Chitim, literally “wheat” money), so that they can also properly celebrate Passover. Furthermore, in order to prepare for Passover, we must rid ourselves of our own chametz, both the external leavened (self-inflated) bread, as well as our “internal” chametz, our inflated ego.

This week we complete one more cycle of seven weeks. This week’s sefirah combination is malchut shebenetzach. During the Passover Seder, we experience victory, humility, and redemption, all expressed openly in this physical world. Through the song of the pig and rabbit, we learn to aspire to a life of complete integrity and complete redemption.

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[1] The Artscroll translation, by Rabbi Nosson Scherman, includes a picture of a rabbit, not a pig. The Hebrew term can be translated literally as “small/thin impure animal.”

[2] It is worth noting that their respective wives also carry the same name, Chayah Mushka.