Week 43 (From the Book): To Pursue the Enemy and to Pursue Peace

The Cat is saying, "If you rise up like a vulture, and place your nest among the stars, from there I shall bring you down, says G-d." (Obadiah 1:4) (…) And when the cat catches [the mouse], the cat says, “I have pursued my enemies and overtaken them, and I did not return until they were destroyed. (Psalms 18:38) 

Rabbi Yehudah [Bar Ilai] would say: Be careful with your studies, for an error of learning is tantamount to a willful transgression.

Rabbi Shimon [Bar Yochai] would say: There are three crowns--the crown of Torah, the crown of priesthood and the crown of sovereignty--but the crown of good name surmounts them all.

Chesed shebeMalchut (kindness within the context of kingship)

Week forty-three is the week of Rosh Chodesh Av, when in Perek Shirah it is the turn of the cat to praise Hashem. At first, the cat sings that although the enemy may rise as high as the eagle and make its nest among the stars, G-d will bring it down. (Obadiah 1:4) After catching the mouse, the cat declares that it pursued its enemies and seized them, and did not return until they were destroyed. (Psalm 18:38) During this week we begin counting the Nine Days leading up to Tisha b’Av, a period of mourning over the destruction of the Temple that is even more intense (and requires greater hardships) than the rest of the Three Weeks.

The cat is like a miniature lion. On this month, we all have the potential to be like lions. Mashiach will be born in the month of Av, and will reign on earth like a lion. Rosh Chodesh Av is the yahrzeit of Aaron, one of the few yahrzeit dates mentioned explicitly in the Torah. Aaron was known for his incessant pursuit of peace.

The month of Av corresponds to the zodiac sign of Leo. The Midrash Yalkut Shimoni, quoted in Week 38, shows the clear relationship of the month of Av with the lion. This month is represented by the tribe of Shimon, who was known for its attribute of severe judgment. This month is also related to the tikkun, repair, of the sense of hearing. The name Shimon comes from the Hebrew word Shmiah, hearing, and this month is also connected to the tikkun of the sin that took place when the Children of Israel listened to the report of the spies.

It was in Av that the spies returned from the Land of Israel and described it to the people. Instead of focusing on Kalev and Joshua’s positive account, the people focused on the negative account of the other ten spies and wept bitterly. Our sages teach us that because the Jewish People cried for no reason, Hashem would now give them a reason to cry for generations to come. The night the Jewish people cried was Tisha B’Av, the day in which both the First and Second Temples were destroyed.[1]

The relationship between the cat and the mouse in Perek Shirah can be interpreted (at least) in two different ways. First, throughout history, the Jews played the role of the mouse, serving as prey for our enemies inside the nations in which we were exiled. For approximately the past two thousand years, we have been in the exile of Esau/Edom (Rome). However, in messianic times, these roles will be reversed. We will be the ones to pursue our enemies, specifically, the nation of Amalek, a descendant of Esau, who represents the height of immorality and G-dlessness.

The song of the cat comes from the prophet Obadiah, a convert from the nation of Edom, and whose entire prophecy is directed against it. Edom represents Rome and its descendants, and it was Rome which caused the destruction of the Second Temple. The prophet predicts that one day Edom will be punished for its actions.

The number forty-three is formed by the Hebrew letters gimmel and mem. These letters appear to reference the war of Gog uMagog, the two root letters of these words. According to Jewish tradition, Gog uMagog will be the final war before the coming of Mashiach. This war is believed to involve the descendants of Esau and Yishmael.

Mem and gimmel also form the Hebrew word gam, which means “also.” This word appears prominently in the Psalm most connected to Aaron, whose yahrzeit is this week: “Hineh Mah Tov uMah Naim Shevet Achim Gam Yachad... “Behold how good and how pleasant it is for brothers also to dwell together!  / As the good oil on the head runs down upon the beard, the beard of Aaron...”[2] Rav Ovadia Yosef asks why the word gam (also) is included in this verse, as it seems to be completely superfluous. He explains that when brothers sit together usually family problems come to the surface. Nevertheless, this also is for the good; we should also sit together despite such problems, and do our best to solve them.

There is also a similar connection here with the song of the cat, Aaron’s yahrzeit, and the tikkun of the month of Av. Like the cat, Aaron also pursued enemies, but only did so in order to achieve peace between them and to bring them closer to the Torah. As Hillel states in Pirkei Avot, “Be of the disciples of Aaron, loving peace and pursuing peace, loving your fellow creatures and bringing them closer to Torah.” This is how we transform the negative forces of this month into positive ones. As previously mentioned, the Temple was destroyed due to Sinat Chinam, baseless hatred, and will be rebuilt through Ahavat Chinam, baseless love.

This week in Pirkei Avot, Rabbi Yehudah Bar Ilai warns us to be cautious in our study because an inadvertent error (due to insufficient study) is considered a voluntary transgression. It is well known that the cause of the destruction of the First Temple was due to the lack of importance given to Torah study.

Moreover, Rabbi Yehudah is a perfect example of the possibility of peace between Jacob and Esau, the Jewish people and the Romans. Once Rabbi Yehudah encountered a Roman stranger, who had just experienced a shipwreck and was its only survivor. Despite not knowing who this stranger was, Rabbi Yehudah immediately gave the man of his own clothes. It was later discovered that this man was a powerful Roman legislator, and that due to Rabbi Yehudah’s kindness he annulled all the harsh decrees that were about to be imposed on the Jewish people at that time.[3]

This week also includes an additional statement by Rabbi Shimon Bar Yochai, who teaches that there are three crowns: the crown of Torah, the crown of priesthood and the crown of the kingship, but that the crown of a good name surpasses them all. (IV: 13) The crowns mentioned by Rabbi Shimon are also all closely related to the major figures of this week and this month: Aharon HaKohen (priesthood) and Mashiach (kingship), as well Rabbi Shimon himself (Torah).

It is fascinating that additional words of Rabbi Shimon Bar Yochai are included along with Rabbi Yehudah’s statements. Unlike Rabbi Yehudah, Rabbi Shimon initially did not get along well with the Romans. When Rabbi Yehudah once praised the Romans for building bridges, etc., Rabbi Shimon stated that he should not praise the Romans, because all that they do is for their own benefit. When the Roman emperor heard of this, Rabbi Yehudah was honored with a high position, while Rabbi Shimon was forced to flee and famously spent the next 12 years inside a cave with his son, Rabbi Elazar.

There is a tradition that Rabbi Shimon is a descendant of the Tribe of Shimon, the tribe of this month.[4] Rabbi Shimon’s own life reflects a transition and tikkun of Shimon’s strict justice. While in the cave, along with his son, he was concerned with pure spirituality. After leaving the cave, he could not understand how people were spending so much time with material concerns, to the extent that everything that he and his son saw would be consumed by fire. He was therefore sent back to the cave, and stayed there for another year. When he came out of the cave the second time, he understood the value of being involved with the material world, which is related to his problems with the Roman way of doing things. 

Rabbi Shimon’s sayings in Pirkei Avot also appear to reflect this transition. Rabbi Shimon’s previous sayings strictly focused on the importance of Torah over material things, while these additional sayings include the importance of other qualities other than Torah. It is quite appropriate that his sayings here are juxtaposed with Rabbi Yehuda’s.

Rabbi Shimon Bar Yochai’s additional words also seem to be literally complementing his saying in Week 16. There he mentions “three,” but does not specify to what exactly three is referring. It is assumed that it means "three people." This time, he states, “there are three crowns.” (It is interesting that both his sayings start with the word shloshah, three, and that the number he is most associated with is thirty-three, as Lag Ba’Omer is the 33^rd day of the omer). This could also be read as "the three [mentioned previously] are the crowns (shloshah, ketarim hem). His previous saying can then be understood as follows: if a person has all three crowns “on his table,” meaning he has the qualities of Torah, priesthood, and kingship, such a person should be praised by others and seen as a true example of a “Torah lifestyle” (i.e. given the crown of a “Good Name”).

There is a well known story in which Rabbi Shimon Bar Yochai gave an interpretation of “Hineh Mah Tov uMah Naim Shevet Achim Gam Yachad...” and ended a drought. Again, Rashbi now understood the need for material concerns as well.

When each rabbi of Pirkei Avot represents a day of the omer count, Rabbi Shimon Bar Yochai's words span approximately the entire month of Iyar, the month of Rabbi Shimon's yahrzeit (as well as Rabbi Yehudah's).  His first saying falls on 16^th day of the omer, the 1^st of Iyar, and his additional words are on the 43^rd day of the omer, 28^th of Iyar, Yom Yerushalayim. In terms of weeks, they span from the week after the Tenth of Teveth, to the week before Tisha B’Av.

This week, the combination of sefirot results in chesed shebemalchut, kindness within the context of kingship. Like Rabbi Yehudah Bar Ilai, we strive to do good deeds that have a direct impact on this material world. (This week would also represent the “eighth week,” the “Shavuot” and “Shivah Yemei Miluim” of the cycle of Yesod)

Similarly, the lesson we can draw from the cat is that just as it chases after the mouse, we should be like Aaron and "pursue" those around us in a positive and friendly manner, to bring them closer to the path of unity, love, peace, and truth, all of which are quintessential “Torah values.”

---

[1] Talmud, Ta'anit 29a

[2] Psalm 133

[3] Marcus, p. 138

[4] Ryzman

Week 44 (From the Book): To Recognize Our Mistakes and Change

And the Mouse says, "I shall exalt you, G-d, for You have impoverished [uplifted] me, and You have not let my enemies rejoice over me.” (Psalms 30:2) (…) And the mouse says [after being caught]: You are just for all that comes upon me, for You have acted truthfully, and I have been wicked." (Nehemiah 9:33)

Rabbi Nehora'i would say: Exile yourself to a place of Torah; do not say that it will come after you, that your colleagues will help you retain it. Rely not on your own understanding.

Gevurah shebeMalchut (discipline and judgment within the context of kingship)

The forty-fourth week of the Jewish calendar is marked by Tisha B'Av. In Perek Shirah, the mouse first thanks the Lord for elevating it, and for rejecting its enemies (Psalm 30:2). However, after it is caught by the cat, the mouse recognizes that G-d has been just and true regarding all that has happened, and that it had acted with iniquity. (Nehemiah 9:33)

The song of the mouse is closely related to Shimon and Tisha B'Av. Shimon, both the individual and the tribe, made serious mistakes. For example, Shimon was instrumental in the sale of Joseph, and the Tribe of Shimon, including its prince, openly rebelled against Moses. However, through repentance, Shimon will also be fully redeemed. Furthermore, just as the mouse is caught by the cat due its own iniquities, so too was our Temple destroyed on Tisha B'Av due to our sins. The first step towards redemption is recognizing this fault of ours (it is said that every generation in which the Temple is not rebuilt, it is as if that generation destroyed it). 

The word used my the mouse, for you have impoverished/uplifted me "dilitani," which is connected to the word Dal (poor) and Delet (door). The Bnei Yissachar teaches, based on the writings of the Arizal, that the month of Tammuz is the letter dalet and the month of Av is the letter lamed, spelling out Dal. The following month, however, Elul (the month of Teshuvah) is the letter Tav, spelling out Delet. The secret to being uplifted in the "poor" months of Tammuz and Av is to connect them to the "doors" of Teshuvah of the month of Elul. That is actually part of the words we recite during Selichot, "kdalim uchrashim dafaknu dlatecha," like the poor and destitute we knock on Your door.

The letters that comprise the number forty-four, mem and dalet, spell the word dam, blood, as well as mad, from the verb limdod, “to measure.” Historically, Av has been a month in which much blood has been spilled. However, once the Jewish people finally learn their lesson, measure their actions and improve, this will be a month of plenty of light and joy.

The same letters also spell the Hebrew word dom, to be silent. This word is often used in praise of how our greatest sages dealt with tragedy. Regarding Aaron, when he discovered that his two eldest sons had died, the Torah states “yehidom Aharon,” Aaron was silent and did not complain. Our Chassidic masters explain that King David’s approach to tragedy even surpassed Aaron. Even after experiencing great suffering, he states, “l’man yezamerchah velo yidom,” I will sing to you and not be silent. There is much to gain from these approaches in learning how to properly observe Tisha B’Av. 

The word dom also has a more positive side as well. When pursuing the enemies of the Jewish people, Joshua calls out to the sun, and commands it to be silent, “Dom!” By telling the sun to stop its song to G-d, Joshua causes the sun to literally stand still in its place. This gives the Jewish people enough time to finish pursuing their enemies before the beginning of the Sabbath.

In Pirkei Avot this week, the lesson comes from Rabbi Nehora’i, who advises us to exile ourselves to a place of Torah. He also cautions us not to rely on our own understanding, but rather to debate and discuss our ideas with colleagues. Tisha B'Av is generally about exile, but specifically about the exile to a place of Torah: Yavneh. It was through establishing Yavneh and bringing our sages there that Rabbi Yochanan Ben Zakkai was able to ensure the continuation of Judaism long after the Roman Empire had ceased existing.

Furthermore, as noted in Pirkei Avot, the suffering and destruction endured by the Jewish people during this week is indeed very difficult to understand. Therefore, it is extremely appropriate for Rabbi Nehora’i to teach us not to rely on our limited understanding, but rather to remain connected to the rest of our people.

The sefirot combination for this week results in gevurah shebemalchut, discipline and judgment within the context of kingship. This week, we work on our strength and determination to achieve goals in this material world, even in the face of many obstacles. Similar to the week of Yom Kippur, gevurah shebechesed, we also fast, although on this day we do not feel like angels – we feel more like the mouse. On Yom Kippur, one of the happiest days of the year, we fast for spiritual reasons. On Tisha B’Av, we fast out of a sense of mourning for the destruction of the Temple.

Tisha B'Av is also closely linked to the sefirah of gevurah since so many tragedies have occurred on this day, including the decree that the Jews would spend 40 years in the wilderness, as well as the destruction of both Temples. However, it is also connected to sefirah malchut, because it is exactly in the wake of such tragedy that Mashiach is born.

A lesson in self-improvement we can learn from the mouse is that G-d can raise us up at any given time. To leave a state of sadness, it is important to increase our prayers and direct them to G-d alone. Furthermore, it is important to understand that any fall we may experience, individually or as a people, is an opportunity to begin the process of teshuvah. Nevertheless, we must also keep in mind that judging oneself is only positive if it leads to better behavior, and not sadness. There is a fine line between temporarily feeling broken hearted over our sins, a regret that is positive, and sadness, which should be avoided at all costs. Broken-heartedness should lead to even greater joy, as will be further explained in the following week.

Week 45 (From the Book): To Raise Ourselves Up Through Love and Humility

The Creeping Creatures are saying: "Let Israel rejoice in He Who made him; let the children of Zion be joyful in their King." (Psalms 149:2) Alternate version: “May the glory of G-d endure forever; may G-d rejoice in His works.” (Psalms 104:31)

Rabbi Yannai would say: We have no comprehension of the tranquility of the wicked, nor of the suffering of the righteous.

Tiferet shebeMalchut (beauty and balance within the context of kingship)

The forty-fifth week is the week of Tu B'Av, and in Perek Shirah it is the turn of the creeping creatures to proclaim that Israel rejoice in its Creator and King; alternatively, they sing that the glory of G-d shall endure forever, and that He rejoice in His creations. (Psalm 149:2 and 104:31)

Tu B'Av is known to be the most romantic day on the Jewish calendar. It was at this time that the Tribes of Israel were once again allowed to intermarry among themselves. To celebrate this day, young Jewish women would dress in white, form a circle, and present themselves before the single men of the community that were in search of a bride. The Talmud teaches that each woman would speak of different qualities that they thought might make a good impression on a potential groom.[1] This is related to the tikkun of the sense of hearing connected to this month, which requires a constant focus on one’s good points.

The main thrust of the song of the creeping creatures is joy, and according to the Talmud, Tu B'Av, along with Yom Kippur, was the happiest day of the year. The song specifically mentions the joy of Zion (Jerusalem), and Tu B’Av comes on the heels of Tisha B'Av, when Jerusalem was destroyed. It is important to understand that in many ways the joy of Tu B'Av can only come about through the sadness that we experienced on Tisha B'Av.

The creeping creatures are so numerous that their rate of reproduction serves as an example for the Jewish people. The Hebrew word in the Torah used to describe the extremely high rate in which we multiplied in Egypt is yishretzu, from the Hebrew word for creeping creature, sheretz.[2]

The number forty-five is the gematria of Adam, the first person created by G-d and the first to receive a soul mate, Eve. Mem and heh also spell the Hebrew word mah, meaning "what,” and is closely associated with the humility, as in Moses’ well known statement, “Nachnu Mah,” we are what/nothing.

In Pirkei Avot, Rabbi Yannai states that we are not given the capacity to understand the serenity of the wicked or the affliction of the righteous. (IV: 15) Rabbi Yannai speaks of serenity, such as is found during Tu B'Av, as well as suffering, such as in Tisha B'Av. Just as in last week’s Pirkei Avot lesson, the thrust of this week’s message is that we will never be able to fully understand His ways. All we can do is to have complete faith that everything He does is for the good.

This week, the sefirot combination results in tiferet shebemalchut, beauty and balance within the context of kingship. On Tu B'Av, balance and beauty connected to this physical world reigns supreme, just as in a Jewish wedding. In kabbalistic texts, it is well known that Tiferet is represented by Jacob, while malchut is represented by his wife, Rachel. Tiferet also means compassion, and this week is closely linked to mercy and consolation, as reflected in the haftorah readings for the seven weeks after Tisha B’Av.

The lesson in self-improvement we derive from the creeping creatures is that despite their humble condition (and perhaps exactly because of it), they are able to be truly happy, exalt and praise G-d’s name, and be extraordinarily reproductive.

---

[1] Talmud, Taanit 31a

[2] Exodus 1:7

Week 46 (From the Book): To Know Our Place in Order to Be Truly Happy

The Prolific Creeping Creatures are saying: "Your wife shall be like a fruitful vine in the recesses of your house; your children like olive shoots around your table." (Psalms 128:3)

Rabbi Matya the son of Charash would say: Be first to greet every man. Be a tail to lions, rather than a head to foxes.

Netzach shebeMalchut (victory and endurance within the context of kingship)

In week forty-six, the last week of the month of Av, in Perek Shirah the prolific creeping creatures state, “your wife shall be like a fruitful vine and your children as olive branches around your table.” (Psalm 128: 3) This week also contains the yahrzeit of the Rebbe’s father, Rabbi Levi Yitzchak Schneerson, on the 20^th of Av.

In the week that follows that of Tu B'Av, Perek Shirah is still focused on marriage and reproduction. The continuation of this theme further emphasizes that love, marriage, and building a home together is not a one-time action or decision. That initial feeling that brought the couple together has to be worked on and improved throughout one’s entire life, day by day, week by week, month by month, and year by year.

The gematria of forty-six is ​​Levi. Levi and Shimon were individuals who both contained in them an overwhelming capacity for violence and radical behavior, especially when they acted together. The two were responsible for the killing of the inhabitants of the city of Shchem, and were the main actors in the kidnapping and sale of Joseph. The tribe of Levi was able to transform these extreme qualities into positive traits. They used their zealousness in acting on behalf of G-d, and became a tribe consisting solely of priests. Ultimately, Shimon will also use its enormous strength and potential only for the good.

In Pirkei Avot this week, Rabbi Matya the son of Charash teaches that we should be the first to greet another, and that it is better to be the tail of a lion than the head of a fox. (IV: 15) It is amazing to note that this lesson is contained exactly in the last week of the month of Av, whose zodiac sign is Leo, and is just a week away from being the week of Rosh Chodesh, which literally means the "head of the month."

In the past, Shimon, and his tribe as a whole, led actions that were “fox-like.” However, the Tanach also recounts that the tribe also ultimately agreed to act as the tail of a “lion,” the tribe of Judah. After the passing of Joshua, when it came time for the tribes to conquer the remaining parts of the Land of Israel, Judah was chosen to act first. Judah then approached Shimon and asked that it follow it in battle. Judah said, “Come up with me into my lot, and we will fight against the Canaanites, and I will also go with you into your lot."[1]

The Bnei Yissachar explains that this statement has a much deeper meaning, and is connected to the redemption of Passover, which occurred in the month of Nissan (Judah) and the future redemption connected to Mashiach, born on Tisha B’Av (Shimon). On Passover, we keep an egg on the Seder plate to remind us of the destruction that took place in Av. In the final redemption, even though it will be one of unprecedented miracles, we will still remember the redemption from Egypt that took place in Nissan.

Similarly, despite enormous Soviet pressure and oppression, Rabbi Levi Yitzchak was very firm in his values and refused to associate himself with the “fox-like” Communist leadership. His extreme piety and stringency when it came to the kashrut of the matzah he mass-produced for Passover is a great example of his tremendous resolve. His refusal to give in to Communist demands caused him to be exiled to Siberia, where he passed away on this week of the Jewish calendar. It is known that the lion brings its tail to its head, while the fox brings its head to its tail.[2] While today, the father of the Rebbe is still held in tremendous esteem as a great leader, rabbi, and scholar, Soviet Communism is a completely outdated and bankrupt concept.

This week, the combination of sefirot results in netzach shebemalchut, victory and endurance within the context of kingship. We must be persistent in our attempt to connect ourselves to the King of kings and reveal Him in this material world.

The lesson in self-improvement we derive from the prolific creeping creatures is that the humility that we achieved during this month of judgment must be used productively: to grow and reproduce, just as the vine and the olive tree.

---

[1] Book of Judges 1:3

[2] Midrash Shmuel

Week 47 (From the Book): Time for Teshuvah (Return to G-d)!

The snake is saying, "G-d supports all the fallen, and straightens all the bent." (Psalms 145:14)

Rabbi Yaakov would say:This world is comparable to the antechamber before the World to Come. Prepare yourself in the antechamber, so that you may enter the banquet hall.

He would also say: A single moment of repentance and good deeds in this world is greater than all of the World to Come. And a single moment of bliss in the World to Come is greater than all of the present world.

Hod shebeMalchut (glory and gratefulness within the context of kingship)

This week marks Rosh Chodesh Elul. Elul’s main characteristic is teshuvah, repentance. The Alter Rebbe explains that the King (G-d) spends most of the year inside his palace, where it is more difficult to reach him. During the month of Elul, the King goes out to the field to speak to His people and to listen to their pleas. During this time, He greets everyone with a smiling countenance. In Elul, we can have greater direct contact with G-d by increasing our Torah studies, prayer and repentance, as well as good deeds.

During this month, we have the opportunity to be extremely close to G-d. Through teshuvah and asking for forgiveness, we can properly prepare ourselves for Rosh Hashanah. Elul is represented by the tribe of Gad. Gad was a very powerful and courageous tribe. Its name literally means "luck," and indicates that the Jewish people are completely above luck and chance – everything depends on our teshuvah.[1]

How appropriate then it is that the animal to sing this week in Perek Shirahis the snake, who declares that G-d supports all the fallen, and straightens all bent. (Psalm 145:14) The snake, from the story of Creation and beyond, has always been associated with sin and the evil inclination. Its verse perfectly embodies the spirit of teshuvah with which we begin the month of Elul.

The number forty-seven is the gematria of the name Yoel (Joel).[2] The Book of Joel contains many parallels to the month of Elul. Like several other books of the prophets, the book speaks profoundly about the need for repentance. Joel specifically refers to the need for teshuvah before the “great day”of judgment. The book also describes the Jewish people’s closeness to G-d, and makes many mentions to the sound of the shofar. During almost the entire month of Elul, we blow the shofar every day after prayer as a preparation for the Day of Judgment, Rosh Hashanah.

In Pirkei Avot this week, Rabbi Yaakov states that this world is like an antechamber for the World to Come; one must prepare oneself in the antechamber in order to enter the banquet hall. He also states that one moment of repentance and good deeds in this world is better than the entire life of the world to come. Similarly, a single moment of pleasure in the World to Come is better than all the life of this world. (IV: 16-17) This teaching is perfectly suitable for Rosh Chodesh Elul, when the Jewish people begin the process of teshuvah. Similarly, just as the purpose of this world is only to serve as an ante-room for the World to Come, the month of Elul also serves as a preparation for Rosh Hashanah and Yom Kippur.

This week, the combination of sefirot results in hod shebemalchut, glory and gratefulness within the context of kingship. It is time to bring our service of Hashem to fruition in a tangible and real way.

A lesson in self-improvement that we extract from the snake is that even if we fall to the lowest possible levels, we can still repent and be forgiven and uplifted by G-d.

---

[1]Ryzman, p. 195

[2]This week also marks the yahrzeit of Rabbi Yoel Teitelbaum, the Satmar Rebbe, on the 26th of Av.

Week 48 (From the Book): To Fight Coldness with Warmth

The Scorpion is saying, "G-d is good to all, and His mercy is upon all of His handiwork." (Psalms 145:9)

Rabbi Shimon the son of Elazar would say: Do not appease your friend at the height of his anger; do not comfort him while his dead still lies before him; do not ask him about his vow the moment he makes it; and do not endeavor to see him at the time of his degradation.

Yesod shebeMalchut (foundation and firmness within the context of kingship)

In week forty-eight, which includes the second day of Rosh Chodesh Elul, the scorpion in Perek Shirah sings of how G-d is good to all and is merciful to all His creations. (Psalm 145:9) The scorpion carries a heavy load of transgression and sin, and therefore thanks G-d for His mercy towards it.

Spiritually speaking, the scorpion’s venom is worse than that of the snake. The snake's venom is hot, representing passion and desire for forbidden things; however, the scorpion’s venom is cold, symbolizing indifference. It is much easier to redirect passion for what is forbidden towards something positive than it is to attempt to "redirect" indifference.

Nevertheless, it is possible to “treat” indifference as well, through the study of Torah. We see this in the purification process of the metzorah, someone who had been inflicted with a form of spiritual “leprosy/psoriasis” due to slander or other related sins and/or problematic social behaviors. The Torah concludes this section by stating, “zot Torat hametzorah,” “this is the Torah of the metzorah.”  The Alter Rebbe asks why verse uses the word “Torah,” when instead is should have simply stated “this is the purification of the metzorah.” The answer is that the Torah is the metzorah’s purification.

The number forty-eight is the number of qualities listed in Pirkei Avot necessary in order to acquire the Torah. It is also the number of male prophets and the number Levitical cities explicitly mentioned in the Torah. All of these three categories have at least one thing in common: they each represent the Torah itself.

The Hebrew letters for the number forty-eight is mem and chet, which spell the word mo’ach, brain. The intellect is the main conduit to receiving and internalizing the Torah, but it is also usually associated with coolness. However, by inverting these two letters, one spells the word cham, which means hot. Perhaps this is another hint as to how to combat coldness and indifference. At times one might need to let go of one’s intellect, even if only temporarily, in order to divert feelings of indifference and convert them into a heated desire for Torah and mitzvot. 

The Pirkei Avot lesson this week is contained in the teachings of Rabbi Shimon the son of Elazar. He advises us not to appease our neighbor at the time of his anger, not to console a mourner while his dead lies before him, not to ask about the details of a vow at the time it is made, and not to seek someone at the time of his degradation. (IV: 18) Rabbi Shimon’s words are the inverse of the scorpion’s song, as it describes situations in which a person is affected and overly "heated" by their emotions. At such times, any attempt to interfere, even for the sake of helping out that person, would most likely prove to be counterproductive. In the situations described by Rabbi Shimon, it is better to coldly use our intellect and to distance ourselves from the situation for now. In this sense, the cold qualities of the scorpion can be used for the good.

The words of Rabbi Shimon also describe part of the process teshuvah during Elul. At first, in the heat of Rosh Chodesh Elul, we might think that we can repent from all sins and transform ourselves in a single moment. While this certainly is possible, usually the most effective teshuvah is the one that is experienced over a longer period of time. That is why we gradually perform teshuvah over the course of the entire month of Elul, in order to remain firm in our resolve all the way to Rosh Hashanah and Yom Kippur.

This sefirot combination for this week results in yesod shebemalchut. During this week, we intensify our Jewish foundation to do teshuvah, thereby further establishing G-d’s kingship in this world.

Finally, the lesson in self-improvement we learn from the scorpion is that we have the ability and the responsibility to help those individuals who are distanced from the Torah and to show them the warmth and the beauty of Judaism.

Week 49 (From the Book): To Bring More Light in Order to Extinguish Darkness Altogether

The Snail is saying, "Like the snail that melts away, a stillborn of a mole that does not see the sun." (Psalms 58:9)

Shmuel the Small would say: "When your enemy falls, do not rejoice; when he stumbles, let your heart not be gladdened. Lest G-d see, and it will displeasing in His eyes, and He will turn His wrath from him [to you]" (Proverbs 24:17-18).

Malchut shebeMalchut (kingship within the context of kingship)

In week forty-nine, as we approach the middle of the month of Elul, the snail in Perek Shirah declares that the enemies of Hashem will melt and will be like a stillborn that does not see the sun. (Psalm 58:9) The snail seems to be in a position that is even worse than that of the snake and the scorpion; it is literally fading and melting away. This verse is also deeply connected to the month of Elul when through our teshuvah we melt away our inner feelings of darkness and sadness and connect directly to G-d’s light.

The song of the snail comes from a Psalm in which King David refers to the ability to reduce the evil inclination to nothing, as he himself was able to accomplish. This statement is very appropriate for this week, given that it is on day forty-nine (or week 49 in this case) that we complete the Counting of the Omer. With the end of week forty-nine, we conclude the work of self-improvement of the emotional sefirot for this year. After climbing step by step, week after week, we hopefully significantly diminished the evil inclination within us.

The lesson from Pirkei Avot for this week is in the words of Shmuel HaKatan (“the Small”), who teaches us not to rejoice when our enemy falls, lest G-d dislike it, and turn away His wrath from him (onto us). (Chapter IV: 19; Proverbs 24:17-18) The teaching of Shmuel is connected to how we ought to behave in the face of the fall of our greatest enemy - our evil inclination. Shmuel HaKatan, was so named because of his great humility. We must seek always to be humble, especially in these days of Elul.

And completing the cycle, this week the sefirot combination results in Malchut shebeMalchut, which represents completely majestic behavior still connected to this material world. Malchut is also called the “poor” sefirah, in that it has nothing of its own – it simply reflects the emanations of the other sefirot. In that sense, it is very humble, like Shmuel HaKatan.

The lesson for self-improvement derived from the snail is that we must bring the light of the Torah to all those who are currently in spiritual darkness.

[Gematria Thought: As noted above, the number forty-nine represents the number of days of the Omer count, as well as the number of years until the Jubilee. Forty-nine is the culmination of the entire Omer count, and represents completion, seven times seven.]