THE KABBALAH OF TIME:
The Jewish Calendar is the master key to unlock the hidden rationale behind the formal structure of ancient sacred texts, as well as to understand and experience the most profound mystical concepts, which reveal the spiritual energy of each week, serving as a practical guide for self-analysis and development.
Weekly Cycle
Living Likutei Moharan (Rebbe Nachman B'Kol HaShanah)
The domestic goose is
saying, "Give thanks to G-d and call upon His name, make His works known
amongst the peoples, sing to Him, make music to Him, speak of all His
wonders!" (Psalms 105: 1-2)
Rabbi Chanina, deputy high
priest would say: Pray for the integrity of the government; for were it not for
the fear of its authority, a man would swallow his neighbor alive.
Malchut shebeGevurah (kingship
within the context of discipline and judgment)
In the fourteenth week, it is the turn of the domestic goose
to sing: "Praise and proclaim the Name of G-d, disseminate His deeds among
all nations, sing songs and hymns, narrate all His wonders" (Psalm
105:1-2). In addition to Chanukah, this week also marks Rosh Chodesh Teveth.
Teveth is considered a difficult month, as it includes the
fast of the 10th of Teveth, when Jerusalem was besieged. Teveth is represented
by the tribe of Dan, which is characterized by strength and the ability to be
fruitful and multiply. Dan himself had only one child, and was perceived as
being at risk of extinction. However, Dan quickly became one of the largest
tribes.[1]Samson was from the tribe of Dan, and he also
is associated with the physical strength and the power of procreation.[2]
This week also marks the Chassidic holiday of Didan Netzach,
"Victory is Ours," on the 5th of Teveth, also known as “the day of
victory of the books.” On Didan Netzach, the Lubavitcher Rebbe won a great
victory, maintaining the sanctity of the sacred books of the Lubavitch library.
He earned the recognition of a non-Jewish secular court, which openly
acknowledged the special relationship between a Rebbe and his Chassidim. As
will be explained in more detail next week, the month of Teveth is very
connected to the importance of valuing our sacred writings. Didan Netzach is
also closely linked with the physical and spiritual victory of the Maccabees.
The song of the domestic goose is related to the mitzvah of
publicizing the miracle of Chanukah, pirsumei nissa, mentioned last week. On Chanukah,
we sing to Him, praise Him, and thank Him, through various songs.
The teaching of Pirkei Avot for this week can be found in
the words of Rabbi Chaninah, Deputy Kohen Gadol (High Priest): "Pray for
the welfare of the government, because if it were not for fear of it, men would
swallow each other alive." (III:2) Rabbi Chaninah is also speaking
metaphorically, that without outside intervention, the strong exploit the weak
both physically and economically.[3]
It is amazing that the Pirkei Avot teaching of the deputy kohen
gadol falls exactly during the week of Chanukah, when the Jewish people
celebrate their liberation from Greek dominance and exploitation, due to the
heroic acts of a group of kohanim. During these days, we thank G-d for
“delivering the strong into the hands of the weak,” as can be found in the
additions made to the daily prayer (the Amidah) inserted during Chanukah.
This week, we complete another cycle of seven weeks, and the
sefirot combination is malchut shebegevurah. The Maccabbees were tough and
disciplined (gevurah) and after their victory even started a dynasty of kings (malchut).
Like the Maccabees, we must take action within this physical and material world,
with discipline and strength, which is also an attribute of the entire month of
Teveth.
We learn from the domestic goose about the importance of
acknowledging the miracles that occur all around us on a daily basis, and of
publicizing these miracles as well. To recall and publicize miracles that occur
throughout life is a great way to be more grateful in our day-to-day. In fact,
it is a great source of blessing and happiness.
[3] Marcus, p. 82, citing Bartenura’s
commentary on the Talmud, Avodah Zarah 4a.
[Gematria Thought: Fourteen is comprised of the letters yud and dalet, which
spells yad, meaning hand or arm. In the widely accepted version of the Order of
the Passover Seder, attributed to Rashi or one of the Tosafot, fourteen steps
are listed. That is because in the Torah it is written that G-d brought His
people out of Egypt with a yad chazakah, a strong arm.[4]Fourteen
is therefore associated with strength and firmness, as well as redemption. Such
redemptive qualities are felt on Chanukah.
PEREK SHIRAH: The wild goose flying in the wilderness, when it sees Israel busy with
Torah, is saying, "A voice cries out: Prepare in the wilderness the way for G-d, make
straight in the desert a path for our G-d" (Isaiah 40:3). Andupon
finding its food in the wilderness, it says: "Cursed is the man who trusts
inhuman beings; Blessed is the man who trusts in G-d, and G-dshall
be his assurance." (Jeremiah 17: 5, 7)
PIRKEI AVOT: Rabbi Chanina son of Tradyon would say: Two who sit and no words of Torah pass between them,
this is a session of scorners, as is stated, "And in a session of scorners
he did not sit" (Psalms 1:1). But two who sit and exchange words of Torah,
the Divine Presence rests amongst them, as is stated, "Then the
G-d-fearing conversed with one another, and G-d listened and heard; and it was
inscribed before Him in a book of remembrance for those who fear G-d and give
thought to His name" (Malachi 3:16). From this, I know only concerning two
individuals; how do I know that even a single individual who sits and occupies
himself with the Torah, G-d designates reward for him? From the verse, "He
sits alone in meditative stillness; indeed, he receives [reward] for it"
(Lamentations 3:28).
SEFIRAH COMBINATION: Chesed
shebeTiferet (kindness within the
context of beauty and balance)
In the fifteenth week, the wild goose sings two songs:
When it sees Israel occupied with the study of Torah, it calls for us to
prepare a way for the Lord, to make a
straight path for our G-d. Then, after finding food, is blesses the Lord, and curses those that place
their trust in man. (Isaiah 40:3; Jeremiah 17:5-7) This week marks the
fast of the Tenth of Teveth, when Jerusalem was besieged at the time of
the First Temple. It was the first step towards its destruction and the exile
of the Shechinah. The 10th
of Tevethis also the yahrzeit
of Rabbi Nathan of Breslov, the main disciple of Rebbe Nachman of Breslov.
Few Jews survived the destruction of the First Temple.
Even so, they multiplied and returned to being a numerous people, just like the
Tribe of Dan, the symbol of the month of Teveth. Similarly, when Rabbi
Nathan took the reins of the Breslov movement, it was still very small, and he
had to face incredible obstacles and adversities. Nonetheless, not only did the
movement survive, but it grew exponentially, and today Rebbe Nachman’s fire is
more alive than ever.
The Midrash states that Jerusalem was besieged
and the First Temple later destroyed because the Jewish people did not “recite
the blessing over Torah study.” In other words, this tragedy took place due to
the lack of spiritual importance given to the Torah and other holy texts at
that time. There is a strong connection here with Didan Netzach, the day of the “victory of the books.”
Through the words of the wild goose, we mourn the
destruction of the First Temple, when the Jewish people not only was not
properly occupied with the study of Torah, but also put inappropriate trust in
their alliance with the Kingdom of Egypt at the time. The prophets warned
against trusting in Egypt. In a prophecy made on the twelfth of Teveth, still prior to the siege, the prophet Ezekiel calls
Egypt a “reed-like support for the House of Israel – whenever they held you in
their hand you would snap, piercing their every shoulder…”[1] When Egypt fell to the Babylonians, the
Kingdom of Israel soon followed.
In the Pirkei Avot lesson for this week, Rabbi
Chaninah ben Teradion teaches: "If two [people] are sitting together and
do not exchange words of Torah, this is a company of scorners... However, if
two sit together and exchange words of Torah, the Divine Presence rests between
them.” (III:2) Rabbi Chaninah further explains that even when a person sits
alone and is occupied with the Torah, G-d provides him with a reward. The
connection with the above concepts is quite clear.
During this week, the sefirot combination
results in chesed shebetiferet. When the siege of Jerusalem began, the
situation was not yet so precarious. There was still a chance for the people to
repent and avoid the tragedy altogether. This can be regarded as kindness
within mercy (rachamim),
which is another meaning for the term tiferet. (This week would also
represent the “eighth week,” of Shavuot
and “Shivah Yemei Miluim” of the
cycle of Gevurah)
Regarding self-improvement, we learn that even the
wild goose understands the great importance of Torah study, and that its
survival and sustenance depends solely on G-d, not on human beings. If we do
our part, surely G-d will do His.
[Gematria Thought: The number fifteen contains the first two letters of Hashem’s name, yud and heh. These two letters also form another
name for G-d, Yah. This is a feminine name and a reference to the Shechinah,
the Divine Presence. The moon, which represents the feminine sefirah of malchut, is always full on the fifteenth of the Jewish month.
The Talmud states that in the Temple, there were
fifteen steps from the Israelite men’s courtyard to the women’s courtyard,
corresponding to the fifteen Songs of Ascents (Shir haMaalot) found in
King David’s Psalms.[2]
The Talmud further explains that it was through the power of composing these fifteen
songs that King David saved the entire world from being engulfed by the waters
running under the Temple Mount. Here again we see a reference to the Temple and
to the power of the written Torah.
PEREK SHIRAH: The ducks
are saying: "Trust in G-d forever and ever, for G-d, the Eternal, is the
strength of worlds." (Isaiah 26:4)
PIRKEI AVOT: Rabbi Shimon
[Bar Yochai] would say: Three who eat at one table and do not speak words of
Torah, it is as if they have eaten of idolatrous sacrifices; as is stated,
"Indeed, all tables are filled with vomit and filth, devoid of the
Omnipresent" (Isaiah 28:8). But three who eat at one table and speak words
of Torah, it is as if they have eaten at G-d's table, as is stated, "And
he said to me: This is the table that is before G-d." (Ezekiel 41:22)
SEFIROT: Gevurah
shebeTiferet (discipline and judgment within the context of beauty and balance)
We now come to the sixteenth week, when the ducks proclaim
their everlasting trust in G-d, the Eternal Rock (Isaiah 26:4). The song can
also be understood as praise, that G-d is the strength of all worlds. During
this week of the month of Teveth, we remain connected with the strength of the
tribe of Dan, and to its ability to multiply. The Talmud states that Teveth is
the coldest month of the year, “when the body takes pleasure in the body.”[1]
It is no coincidence that Perek Shirah mentions the ducks in
the plural. Ducks multiply quickly and have large families; they travel in
groups and rely on each other for survival during migration from the cold. After
the destruction of the First Temple, the number of Jewish survivors was very
small. According to the Book of Jeremiah, 4,600 people were exiled to Babylon in
total. [2] And yet, in a relatively short period of
time, the Jewish community in Babylon thrived, becoming numerous, influential,
and wealthy.
The song of the ducks also appears to be a reference to
G-d’s strength as well as to the fact that He grants us the ability to
procreate. The name Tzur is a reference to G-d’s strength, but can also be
translated as Creator or Craftsman. The word Yotzer, which as the same root as Tzur
is used in Tanach specifically as a reference to G-d, who “fashioned you from
the womb.”[3]
The song also contains a mixture of both masculine and
feminine names of G-d. It contains the name formed by the letters yud and heh,
which is feminine, and Tzur, which is masculine. In between, the name Hashem is
used, which contains both masculine and feminine aspects.
The teaching of Pirkei Avot for this week is found in the
lesson of Rabbi Shimon (Bar Yochai): "Three [people] who ate at the same
table and did not speak words of Torah, it is as if they had eaten of
sacrifices to the lifeless [idols] ... But three [people] who ate at the same
table and spoke words of Torah, it is as if they had eaten from the table of
G-d." (III: 3)
Rabbi Shimon speaks of the importance of using words of the
Torah, so that we are always connected to Hashem. This teaching of Pirkei Avot
is connected to the month of Teveth because, as explained earlier, the
disregard for the spiritual importance of Torah study was the cause of the
destruction of the First Temple. Rabbi Shimon was the greatest expert of the
hidden secrets of the Torah. He understood perfectly how by refraining from
words of Torah, one can negatively affect the world.
Furthermore, by teaching us about the importance of infusing
our meals with words of Torah, Rabbi Shimon Bar Yochai is teaching us how to
serve Hashem with our bodies. That is the deeper meaning behind the above
Talmudic statement that in this month, “the body takes pleasure in the body.”
The Lubavitcher Rebbe explains that by serving Hashem with our bodies, not just
with our minds and souls, we bring forth an even deeper impact, affecting Hashem’s
“body,” His very essence.[4] In this way, we fulfill
G-d’s ultimate desire, which is to build a dwelling place for Him in this lowly
realm.
If we follow Rabbi Shimon’s advice, our eating a simple meal, becomes as
if we were eating from the “table of G-d,” in the Temple. The same can be said
for marital relations. It can be the most holy of activities, or the most profane,
it all depends on the circumstances and the intentions of the couple.
This week, the combination of the sefirot results in gevurah
shebetiferet. We recover from the pain of the destruction of the Temple and use
our strength and discipline to connect to the balanced and spiritual beauty of
the Torah.
A lesson in self-improvement that we can learn from the
ducks’ words is that we must have total confidence in G-d, relying on Him
always, just as we would rely on a strong and stable rock for support.
[4] “Love
in the Ice Age,” based on the talks of the Rebbe, ShabatVayeishev 5735 and
Shabat Vayigash5750, available at: https://meaningfullife.com/torah/parsha/bereishit/vayigash/Love_in_the_Ice_Age.php
[Gematria Thought: Similarly, while last week’s number fifteen contained two
letters of Hashem’s name, yudand heh, and was feminine, the number sixteen also
contains two letters of Hashem’s name, yud and vav, but is masculine in nature.
The yud in Hashem’s name represents the sefirah of chochmah (also known as the
“father”) while the vav in His name represents the six masculine emotional sefirot
from chesed to yesod (known as Ze'er Anpin). These concepts are in line with
this week’s theme of procreation, as well as contrasting G-d’s masculine and feminine qualities.
The number sixteen also contains aspects of strength and
support evoked in the song of the ducks. Sixteen is four times four. Just as
the number four represents stability, as explained above in the fourth week, so
too does the number sixteen express an even higher dimension of such stability.]
PEREK SHIRAH: The
bee-eater[1]is saying,"I will whistle to them and
gather them, for I have redeemed them, and they shall increase as they have
before increased." (Zechariah 10:8)
PIRKEI AVOT: Rabbi Chanina
the son of Chachina'i would say: One who stays awake at night, or travels alone
on the road, and turns his heart to idleness, has forfeited his life.
SEFIROT: Tiferet
shebeTiferet (beauty and balance within the context of beauty and balance)
In the seventeenth week, still in the month of Teveth, in Perek
Shirah, the bee-eater sings that, “I will whistle [as a Shepherd to his flock]
to gather them, because I have redeemed them, and they shall increase as they
increased [in the past]. (Zechariah 10:8) The song of the bee-eater has a clear
connection with the tribe of Dan, as it explicitly speaks of the power to be
fruitful and multiply.
This week also marks the yahrzeit of the Alter Rebbe, on the
24th day of Teveth. The Alter Rebbe passed away due in great part to the
struggles he faced when running away from Napoleon, during the war between
Russia and France. The Alter Rebbe supported Russia’s efforts in the war, for
fear that Napoleon’s egalitarian principles would cause assimilation. The Alter
Rebbe felt that such spiritual persecution (similar to the threat of the Greeks
in the times of Chanukah) was more dangerous than the physical oppression of
the Russian government.
During the flight from Napoleon, the Alter Rebbe sat in a
carriage that was third in line, and his grandson, Rabbi Nachum, would sit in
the first carriage. Whenever they would approach a crossroads, the Alter Rebbe
would be asked which road to take. In one of the crossroads, Rabbi Nachum
mistook the Alter Rebbe’s directions. Much later, when they realized the
mistake, “[T]he Alter Rebbe sighed deeply and said: ‘How good is it when a
grandson follows in the path of his grandfather – and the opposite is true when
a grandfather has to follow the path in which his grandson leads him.’ … The
mistake at the crossroads caused all kinds of troublesome detours, and soon
after Alter Rebbe passed away in Piena.”[2]
The whistle mentioned in the Song of the bee-eater is a
metaphor for the various methods that G-d uses guide us and to help a lost Jew
return to Him. As further explained in Week 26, and as is well known from Psalm
23, G-d is our Shepherd and we are His flock. Furthermore, the Zohar teaches
that Moses was called Rayah Mehemnah, a faithful shepherd (also a shepherd of
faith), and that the leader of every generation is like the Moses of that
generation, as was the Alter Rebbe. It is important that we follow their advice
in order not to lose our way in the darkness of exile, as unfortunately occurred
in the above story.
It is well known that seventeen is the gematria of tov,
which means “good.” Yet, it also connected to exile and to the sad events of the
seventeenth of Tammuz, which led to the destruction of the Temple. The Alter
Rebbe’s premature and apparently preventable passing presents us with same
dilemma.
How could G-d have permitted such an occurrence? In fact, the Talmud
makes an explicit connection between these two kinds of events, stating that
the passing of tzadikim is likened to the burning of the Temple.[3]
The Lubavitcher Rebbe specifically addresses this apparent
contradiction, both regarding exile as well as regarding the premature passing
of a tzadik, in this case, his own father:
This is a descent for the purpose of
ascent. Indeed, the ascent to be achieved through the Messianic redemption will
be great enough to make the time we spend in exile worthwhile.
There is no other means for us to reach
this high rung. Were we able to make this ascent without going through the
pains of exile, G-d surely would not have exposed us to them.
The above concept also helps clarify a
difficult problem in regard to the death of Tzadikim. (…) The passing of the
Tzadik allows us to reach a high level that could not be approached through any
other means. Therefore, this ascent compensates for the tremendous loss caused
by death.
If the above is true regarding the
passing of any Tzadik, it surely applies regarding the passing of a Tzadik who
sacrificed his life for the entire people. Indeed, his self-sacrifice caused
him to die before his time. Surely, the only reason for such a passing is the
ascent achieved through it.
Seventeen is in fact associated with good, although the full
extent of that good is hidden for now. Nowadays, seventeen might be associated
primarily with the tragedy of destruction and exile, but in the future, when we
fully return to Hashem, He will gather us and redeem us through Mashiach, and
we will then understand that everything that happened was genuinely good all
along. (Seventeen is also the gematriaof cheit, which means sin, which is the
only thing that is truly preventing us from entering the messianic era – as we
say in our prayers, “mipnei chateinu galinu m’artzeinu” – because of our sins
we have been exile from our land. Therefore, if we truly repent from our sins,
we will be immediately redeemed.[4]
The Pirkei Avot of this week can be found in the words of
Rabbi Chaninah son of Chachina’i, who states: "Whoever stays up at night
or travels alone on the road, and turns his heart to idleness, forfeits his
life.” (III: 4) Rabbi Chaninah is referring to the night of exile. In exile, we
cannot be isolated and concerned only with vain works in our hearts. We have to
be assembled and attentive to the whistle of G-d, and occupy ourselves with the
study of Torah, so that we do not lose our way and endanger our lives. This
lesson is reminiscent of the story of the passing of the Alter Rebbe. There is
also a strong connection between this teaching and the month of Teveth, given
that it was negligence regarding proper Torah study that caused the destruction
of the Temple.
Rebbe Nachman of Breslov explains the words of Rabbi
Chaninah in a completely different light. He explains that travelling alone is
in fact a reference to someone who forges his own path in prayer and meditation
(hitbodedut) and that the Hebrew word for idleness, batalah, is in fact a
reference to bitul, nullification of the self. “Forfeits his life” in Hebrew is
mitchayev et nafshoh, which Rebbe Nachman interprets as makes his soul worthy
that the whole world be obligated (chayav) to exist. This is the condition of
the tzadikof the generation, as was the Alter Rebbe.
The combination of the sefirot of the seventeenth week
results in tiferet shebetiferet. To survive these cold days and long nights, we
have to temper the darkness of exile with the light and inspiration of Chanukah,
as well as the Alter Rebbe’s yahrzeit, connecting ourselves with the beauty and
balance of the Torah. We must also trust in G-d’s infinite mercy - mercy in
Hebrew, Rachamim is another meaning for tiferet– knowing that He will soon
bring us out of this exile. The root of the bee-eater’s name in Hebrew, Rachamah,
is Rachamim.
Similarly, the lesson in self-improvement we can derive from
the words of the bee-eater is to hold strong to the conviction that G-d is
always with us, guiding us through adversity, and that He will ultimately raise
us up. We must not only believe that His call will come, but must also be
attentive to it, so that when it does come we do not miss it.
PEREK SHIRAH: The grasshopper is saying, "I lift my eyes up to the mountains, where shall
my help come from?" (Psalms 121:1)
PIRKEI AVOT: Rabbi Nechunia the son of Hakanah would say: One who accepts upon himself the yoke of Torah is
exempted from the yoke of government duties and the yoke of worldly cares; but
one who casts off the yoke of Torah is saddled with the yoke of government
duties and the yoke of worldly cares.
SEFIROT: Netzach shebeTiferet (victory and endurance within the context of beauty
and balance)
In the eighteenth week, of Rosh Chodesh Shevat,
it is the turn of the grasshopper to call out to G-d, stating: “I lift my eyes
to the mountains, from whence will my help come?” (Psalm 121:1) The song of the grasshopper is one of prayer and
faith.
The song of the grasshopper, the eighteenth
animal, is so closely tied to the song of the eighth animal, the swift. The
swift’s song is the verse that immediately follows the grasshopper’s. It
answers the grasshopper’s question, singing: “My help comes from the Lord,
Creator of Heaven and Earth.” (Psalm 121:2) As mentioned above, the number
eight is connected to that which is extraordinary, beyond nature.
The grasshopper’s song seems to always fall in the
weeks in which we read the weekly Torah portions of Vaera or Bo.
These portions depict the plagues (including that of locusts) inflicted on the
Egyptians, perhaps the ultimate example of help coming directly from G-d, in a
manner that is completely beyond nature.
The month of Shevat is marked by Tu B'Shvat,
the New Year of the Trees, which occurs on the fifteenth day of the month of Shevat. There is a debate in the Mishnah as to whether the New Year of
the Trees should be celebrated on Rosh Chodesh Shevat or on the
fifteenth, as is the custom.
The month of Shevat
is deeply tied to the concept of faith. We celebrate the Rosh Hashanah
of the Trees while still in the midst of winter.
Shevat represents the tribe of Asher, and is related to ta'anug,
“pleasure” or “delight.” According to the Sixth Lubavitcher Rebbe, the word asher
also means delight, from the word ashruni.[1]
Furthermore, Asher receives a blessing from his father Jacob that he will
“bring delicacies to the king.” On Tu
B’Shvat,we drink wine and eat
many different kinds of fruit, all of which is very much tied to the above
concepts. However, this month is not only tied to physical
delights, but to spiritual and intellectual delights as well. Shevat, and particularly Rosh Chodesh, is also deeply connected to the Oral Torah. It was on
this day that Moses began reviewing the teachings he had taught to the Jewish
people during their forty years in the desert. This review is what comprises
the entire Book of Deuteronomy. So connected is Shevat to the Oral Torah, that the Chidushei HaRim states that all insights one has in developing
novel Torah ideas come to a person during the month of Shevat.[2]
The transmission and
development of the Oral Torah requires a fundamental character trait: humility.
Without humility, one cannot teach in a pure and objective way exactly that
which he or she learned from the previous generation. Humility is the hallmark
characteristic of Moses, the humblest of men, and the first to transmit the
Oral Torah, which he received directly from G-d.
Perhaps this emphasis on
humility is the reason why in Perek
Shirah, the insects, the humblest of animals, are the ones to sing during
each of the four weeks of Shevat. As
King David, another great example of humility and an important link in the
chain of the Oral Tradition, once said, "Ani Tola'at Velo Ish," "I am a worm and not a man."[3]
It is well known that the number eighteen represents
life, which in Hebrew is chai. For this reason, it is customary among
Jews to make donations in multiples of chai. Rosh Chodesh Shvat and Tu
B’Shvat are, in a way, much more than simply a celebration of trees, but a
celebration of life in general, and not just human life.
The chai of something is not only associated
with its life, but also with its essence. The Ba’al Shem Tov and the Alter
Rebbe were both born on Chai Elul, literally known as the life as well
as the essence of Elul. The date that
marks the death of Rebbe Nachman of Breslov is the eighteenth of the month, chai of Tishrei. Interestingly, the festival of Lag Ba’Omer is also on the eighteenth, chai of Iyar. Eighteen is
also the number of blessings in the Shmoneh Esreh, which is also known
as the Amidah, or simply as Tefilah, prayer, because it represents
the essence of prayer.
Prayer is also related to the realization that the
life of a Jew is anything but natural. Our life, sustenance, and salvation come
from G-d, Who is beyond this world, as expressed in the songs of the
grasshopper and the swift.
The Pirkei Avot
for this week it taught by Rabbi Nechunia son of Hakanah: "whoever takes
upon himself the yoke of Torah, the yoke government and the yoke of worldly
obligations are withdrawn from him; but whoever casts off the yoke of Torah,
the yoke of government and the yoke of worldly obligations are imposed on him.”
(III: 5) On Rosh ChodeshShevat,
Rabbi Nechunia is advising us to take upon ourselves the study and devotion to
the Torah, the Tree of Life, Etz Chayim,
which is above the world. If we do not, we subject ourselves to the world’s
obligations. By depicting the Torah as a yoke, Rabbi Nechunia also appears to
be making reference to the humility and self-sacrifice necessary for acquiring
it. Rabbi Mendel of Kotsk teaches that although we know many examples of sages
and Torah scholars that had worldly obligations and were even professionals,
they did not feel that such obligations were a yoke or source of concern.[4]
This week, the combination of the sefirot is netzach
shebetiferet: victory and persistence within beauty and balance. A tree
represents a balance between roots, trunks, branches and leaves – it is only by
having such a balance that the tree survives. Without roots, or with too many
branches, a tree cannot stand. Without enough branches and leaves, trees cannot
create enough energy to fully grow. In Shevat,
still in the midst of winter, the tree has to persist and struggle in order to
survive. (A similar equilibrium is required when balancing the yoke of Torah
with the yoke of government and worldly obligations – the balance is required
is often different for each individual person, as well as during different
periods in their lives.
We learn from the song of the grasshopper that help
will always come from G-d, as long as we are willing to lift our eyes above our
limited perspective, and look up, to the mountains. The Midrash teaches us that the mountains are also a reference to our
patriarchs, and that it is largely in merit of their deeds that G-d saves us.
It is important to try to perceive more than just our current situation. Let us
focus instead on the whole of our existence: who we are and where we came from:
our parents.
[3]Psalms 22:7; In Chapter 12 of
Tzava'at Harivash, the Ba’al Shem Tov further expands on this point:
Do not think that by
worshipping with deveikut you are greater than another. You are like any
other creature, created for the sake of His worship, blessed be He. G-d gave a
mind to the other just as He gave a mind to you.
What makes you
superior to a worm? The worm serves the Creator with all its mind and strength!
Man, too, is a worm and maggot, as it is written “I am a worm and no man.”
(Psalms 22:7) If G-d had not given you intelligence you would not be able to
worship Him but like a worm. Thus you are no better than a worm, and certainly
[no better] than [other] people.
Bear in mind that
you, the worm and all other small creatures are considered as equals in the
world. For all were created and have but the ability given to them by the
blessed Creator.
The locust is saying, "O G-d, You are my Lord; I
will exalt You, I will praise Your Name; for You have done wondrous things;
Your counsels of old are faithfulness and truth." (Isaiah 25:1)
Rabbi Chalafta the son of Dosa of the village of
Chanania would say: Ten who sit together and occupy themselves with Torah, the
Divine Presence rests amongst them, as is stated: "The Almighty stands in
the congregation of G-d" (Psalms 82:1). And from where do we know that such
is also the case with five? From the verse, "He established his band on
earth" (Amos 9:6). And three? From the verse, "He renders judgment in
the midst of the tribunal" (Psalms 82:1). And two? From the verse,
"Then the G-d-fearing conversed with one another, and G-d listened and
heard" (Malachi 3:16). And from where do we know that such is the case
even with a single individual? From the verse, "Every place where I have
My name mentioned, I shall come to you and bless you" (Exodus 20:21).
Hod shebeTiferet (glory and gratefulness within the
context of beauty and balance)
In the
nineteenth week, when we celebrate the Chassidic holiday of Yud Shevat, in Perek
Shirah, the locust blesses and praises G-d, recognizing His wonders as well as
His true and loyal advice given from afar. (Isaiah 25:1) Yud Shevat is the yahrzeit
of the Sixth Rebbe of Lubavitch, Rabbi Yosef Yitzchak Schneerson, and also the date in which his successor,
Rebbe Menachem Mendel Schneerson, became rebbe exactly one year later.
As explained
above, Shevat represents the transmission and the development of the Oral
Torah. The first to pass on this tradition was Moses, who transmitted it to
Joshua. Yud Shevat represents the transition, as well as the transmission of
the Torah of Chassidut from the Sixth Lubavitcher Rebbe to the Seventh.
This week,
which immediately precedes Tu B'Shvat, the song of the locust includes the
words etzot as well as emunah. Etza means "advice," but etz means tree.
Emunah means faith. As already explained, the month of Shevat is related both to
trees and to faith. In the middle of winter, the Jewish people celebrate Tu
B’Shvat, trusting that the trees, which are now cold and leafless, will soon be
able to blossom and yield fruit.
Interestingly,
the song of the locust includes several different terms used in order to make
reference to G-d:
The first
name used, Hashem, is the name of G-d that represents how He is above nature
and time. It is connected to Rachamim, mercy.
Elohai (my Elohim),
refers to G-d as He is expressed in nature. This name is connected to gevurah,
strength or discipline.
Atah, you,
is a way of calling out to G-d that shows closeness. In addition, Atah refers
to G-d’s essence as manifested even higher and far above any given name.
The song of
the locust, and Shevat as a whole, represents this duality of connecting to G-d
in a way that is above nature yet still within it. Furthermore, the song of the
locust reflects the feeling we have in Shevat of feeling distant from G-d, while
still close to Him at the same time. Faith itself is a concept closely linked
to this duality. Sometimes we might feel very far from G-d, but we need to
understand that in actuality He is always very close.
Rav Moshe
Wolfsohn explains the story of the sacrifice of Isaac, the Akeidah, along the
same lines, based on the Zohar. Ness means a test, but also to raise. Rav
Wolfsohn teaches that the main test of the Akeidah, the tenth and final test, was
not the willing to sacrifice his son (think about his first test, throwing
himself into a furnace before G-d had even revealed Himself to him), but the
fact that Hashem seemed to be so far away, as the verse states, “Vaya’ar Et
HaMakom Merachok,” Abraham “saw the place [he was to sacrifice his son] from a
distance.” Hamakom, which is usually translated as“the place,” is also one of Hashem’s
names.
After years of closeness, Hashem stripped Abraham of all his levels of
greatness, and Abraham now needed to serve G-d like the simplest of Jews, with
simple emunah, like the Jews of our generation, of Ikvessa d’Meshicha, the
times of the “heels of Mashiach.” Abraham succeeded in this test and was
rewarded, “Ekev Asher Shamatah beKoli,” because you hearkened to My voice. Ekev,
however, also means heel. The words can therefore mean that Abraham was
rewarded because he made himself like an ekev, a heel. Abraham’s test is the
test of emunah for our generation, Maaseh Avot Siman Labanim. Interestingly,
the Perek Shirah verse for this week ends with the words, “Merachok Emunah Amen.”
(one of the verse’s first words is Aromimchah, which means, “I will raise You,”
like the word Ness) Rav Wolfsohn concludes stating that our generation, in
which we do not have with us tzadikim for whom miracles were a regular
occurrence, has a particularly difficult test in emunah. Certainly, Yud Shevat,
which marks the passing of the Previous Rebbe, was an example of such a test.
The
connection of the song of the locust to Yud Shevat is also very strong. Bati
LeGani, the last ma'amar (Chassidic discourse) of the Previous Rebbe, as well
as the first ma'amarof his successor, the Rebbe, Rabbi Menachem Mendel
Schneerson. For over forty years, the Rebbe delved deeper and deeper into the
teachings of this ma'amar, and its contents are still studied every year on
this date by Chabad chassidim. The discourse is about how at first in the
beginning of creation, the Shechinah resided and was revealed in the world, but
then became distanced and hidden due to certain sins, beginning with the eating
of the Tree of Knowledge by Adam and Eve. However, through the righteous acts
of certain tzadikim, the Shechinah gradually returned to its closeness to us,
culminating with the giving of the Torah at Mount Sinai. The discourse then
draws a parallel to the final redemption.
The number
nineteen is also related to the idea of increments: the prayer of Shmoneh Esrehwas
increased from 18 to 19, and represents a ladder to G-d, just as the ladder in
Jacob's dream. In that dream, the angels ascended and descended a ladder. With
every blessing of the Shmoneh Esreh, we ascend this ladder, getting closer and
closer to G-d.
Nineteen
also equals the gematria of Eve (Chavah); some Biblical commentaries state that
Eve, who was created after Adam, is a loftier version of him. It is well known
that women generally have stronger and purer faith than men. It was in the
merit of the Jewish women that we were redeemed from Egypt, and it will be in
the merit of the Jewish women that we will be redeemed from this last exile
through Mashiach.
The teaching
of Pirkei Avot for this week is that of Rabbi Chalafta the son of Dosa of the
village of Chanania. He asserts that ten men gathered and involved in the study
of Torah have the Shechinah with them, as it is said, "G-d resides in the
assembly of G-d "(Psalm 82:1). The same is true with five: "He
established His band on earth" (Amos 9:6). The same happens with three, as
we read: "G-d renders judgment in the midst of the tribunal." The
same happens with two: "Then the G-d-fearing conversed with another, and
G-d listened and heard." (Malachi 3:16) And finally, G-d is present even
if there is only one: "In every place where I have My name mentioned, I
will come to you and bless you" (Exodus 20:24; Pirkei Avot III:6).
Just as with
the song of the locust, Rabbi Chalafta teaches about the different levels of
G-d’s closeness and revelation. Rabbi Chalafta also teaches about the greatness
of the Torah and of its ability to bring down G-d’s presence into the material
world. The Rebbe specifically comments about how the actions of the ten men
show different levels of G-d’s Presence. First the men are gathered – that’s
one level; then they become involved – that’s a second level; then they become
specifically involved in the study of Torah, that’s a third level and an even
higher revelation of the Shechinah.[1]
The
combination of sefirot for this week is Hod shebeTiferet: grateful service
within beauty and balance. During the month of Shevat, as we celebrate trees
and nature as a whole, we have the ability to behold the wonderful and
beautiful works of G-d, and to be uplifted and dazzled by it.
A similar
lesson can be taken from the words of the locust: with the right amount of
gratitude, appreciation, and humility, it becomes much easier to have faith and
hope in our Creator. After all, are we not here witnessing His works at every
moment? Conversely, we must try to fully internalize the truth that He too, is
with us at every moment, even when He may seem to be very distant. In fact,
those “distant” and difficult moments are when He is with us the most. In order
to feel Him around us and within us, all we need to do is let Him in. As a
child, the Kotzker Rebbe was once asked, "Where is G-d?" The expected
answer was for a child to say what is normally taught in school,
"everywhere." Instead, the Kotsker responded: "G-d is wherever
you let Him in."
The spider is saying, "Praise Him with sounding cymbals! Praise Him
with loud clashing cymbals!" (Psalms 150:5)
Rabbi Elazar of Bartota would say: Give Him what is His, for you, and whatever is yours,
are His. As David says: "For everything comes from You, and from Your own
hand we give to You" (I Chronicles 29:14).
Yesod shebeTiferet(foundation
and firmness within the context of beauty and balance)
The spider is the twentieth animal in Perek Shirah. It cries out to the Jewish
people to praise G-d with sounding cymbals and clashing cymbals (Psalm 150:5).
This is the week of Tu B'Shvat, the
New Year of the Trees.
For King David, to whom Perek Shirah is attributed, the spider had a very special
significance. A Midrash teaches that
once King David pondered on the purpose of why G-d had created the spider – he
could not find a purpose for it. Later, when King David was fleeing from Saul,
he entered a cave. A spider then spun an entire web at its entrance. When
Saul’s men saw the spider’s web they figured no one could have been inside the
cave for long, so they went away, not bothering to check the cave. The spider’s
web not only saved his life, but also made him realize that everything that G-d
creates has a glorious purpose. That is perhaps why King David reserved the
spider for Tu B’Shvat itself, the New Year of the Trees, and the high point of
Judaism’s celebration of nature, and why the verse of the spider comes from the
very last Psalm, which also serves as a culmination of G-d’s praise.
There is also a remarkable parallel between spider
webs and trees. A tree takes a long time to grow, but eventually it bears
fruit. Similarly, the spider takes a long time to make its web, and its
"fruits" are the insects caught in it. The spider web is an example
of balance and resistance, just like a tree. Both the tree and the spider web
are somewhat delicate, yet can withstand very strong winds, due to their
ability absorb impact flexibility, without breaking or falling. Both are
testimonies to G-d’s greatness and to the complexity of His creation.
The number twenty represents two complete units. It
represents an intensification of the concepts of duality and relationship
represented by the number two. In addition, twenty is the age of full maturity,
when a man may be enlisted for war, and is expected to fully provide for his
own sustenance. Beginning at the age of twenty, we are held accountable for our
actions in the Heavenly court.
The Pirkei Avot
teaching of this week comes from Rabbi Elazar of Bartota, who states: give to
Him what is His, for you and all that is yours is His, as said King David:
everything comes from You, and from Your hand we give to You (Pirkei Avot 3:7, Chronicles I 29:14). It
is very appropriate that King David be quoted since the Perek Shirah section of
this week is so intrinsically related to him.
Tzedakah, in a general sense,is the commandment to give charity, and comes from the word
justice. The Tanya explains that is arguably the highest of all mitzvoth because when we give tzedakah, a part of our livelihood and
sustenance, it is as if we are giving away part of our very lives. We usually
have to fight very hard to obtain this money, and to give it away is the
ultimate realization that everything we have is really a gift from Hashem. Even after Hashem gives, it still remains His, because ultimately He is the
Supreme Owner and Ruler over everything.
Rabbi Elazar’s statement is also related to Tu B'Shvat, because the first fruits one
would reap would be brought as an offering to the Temple, and all fruits
require ma'aser (tithing). In fact,
on Tu B’Shvat is when one would first
be obligated to bring the tithe of the fruits, and that is why it is called the
Rosh Hashanah of the Trees. Hashem is the One who grants us various
kinds of fruits and produce. It is therefore appropriate that we give (at
least) ten percent of these to Him in return, just as we are supposed to set
aside at least ten percent of our income towards tzedakah.
A similar principal holds true when it comes to
transmitting the Oral Torah. One has to be extremely conscious that one is
transmitting that which comes from and belongs to G-d, the Ultimate Teacher.
Both regarding what one receives directly from a teacher as well as new Torah
insights that appear to have been independently conceived, everything comes
from G-d. He grants us knowledge for safekeeping, and for us to put to the best
use possible. There is also a concept of “tithing” one’s time to teach Torah.
In this week, the resulting sefirah combination is yesod
shebetiferet. On Tu B'Shvat, we
see that a tree represents this very concept: a foundation that has both beauty
and balance.
We learn from the spider that with total confidence,
and with a loud and firm voice (like the smashing of cymbals), we can be good
examples and good influences on others. We can help others understand that we
are never alone – we all have the inner strength that comes from having G-d
always on our side.
