Weekly Cycle



Sunday, February 19, 2017

Week 45 (Book 3): Unity and Upright Behavior in the Face of Amalek


BESHALACH: 1. The entire community of the children of Israel journeyed from the desert of Sin to their travels by the mandate of the Lord. They encamped in Rephidim, and there was no water for the people to drink. 2. So the people quarreled with Moses, and they said, Give us water that we may drink Moses said to them, Why do you quarrel with me? Why do you test the Lord?  
VERSES IMMEDIATELY FOLLOWING THE HAFTORAH: 2. And the hand of Midian prevailed against Israel. Because of Midian the children of Israel made for themselves the dens which are in the mountains and the caves, and the strongholds. 3. And it was, when Israel had sown, that Midian came up, and Amalek, and those of the east; and they came up upon it.

TALMUD SOTAH: DAF 45 – The Eglah Arufah
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Jotham
SEVEN CANA’ANITE NATIONS: Amorites        

After the Song of the Sea, and Parashat HaMan, Beshalach now enters a new into a third and final account, that of the fight against Amalek. Amalek attacked the Jewish people at Rephidim. Rephidim means weakness, particularly weakness in Torah study. The lack of water also mentioned here is also a reference to lack of Torah. This led people to quarrel with Moshe, which was in fact was a quarrel with G-d, which in turn eventually led to Amalek’s attack.

Amalek is known for its cruelty and arrogance, and lack of faith and fear of G-d. This is the time of the year in which we fight these qualities, particularly in ourselves, as we do teshuvah (return to G-d) and start preparing for the coming year.

The Tanach verses that follow the Haftorah’s Song of Devorah, now begin to relate the story of Gideon, which begins with the oppression the Jews suffered in the hands of Midian, as well as Amalek. This crisis also came about due to not serving Hashem properly.

Week 45 is the week of Tu B’Av, which together with Yom Kippur, is the happiest and most romantic day of the Jewish calendar. It is known for unity and love, at it was on this day that the tribes of Israel were allowed to intermarry. The verses from the Torah portion of Beshalach begin by stating that the “entire community of the children of Israel journeyed” together. This is an example of the unity of this time of year.

Daf Mem Heh (Folio 45) of Sotah continues to speak of the Eglah Arufah, the measurements the needed to be made, how to handle the corpse, and how to behead the calf. The Eglah Arufah took place due to failure to appropriately accompany a stranger out of a city. Due to this lack of unity, the city’s sages must now all come together, in a sign of renewed unity, and perform this ritual to obtain atonement.

Jotham, the son of Uzziah, was an example of morality and was humble in nature. His behavior was very much influenced to what happened to his father, just as the happiness and unity of Tu B’Shvat is colored by the horrific events of Tisha B’Av. Jotham's counterparts in Israel were Pekah ben Remaliah (11.5 years) and Hosheah ben Elah (4.5 years). His name appears to mean Hashem (Yud-Vav) is Tam, which means whole(some), complete, perfect. This also appears related to Tu B’Av, in which we celebrate the wholeness of the Jewish people. Incidentally, the Zohar mentions that Tu B’Av is a particularly festive holiday because it takes place when the moon (symbolic of the Jewish people) is full.

The forty-fifth week is connected to conquering the Amorites. Their name comes from the word amar, the root word for the verb “to speak.” Speech is the primary distinction of man over the rest of creation. Le’emor is usually used to indicate a softer kind of speech, as opposed to Ledaber, which tends to be harsher.

The Emorites are connected to the negative side of Tiferet/Rachamim (beauty/mercy), which expresses itself as pride, as well as being merciful with those that deserve harshness. The gemara explains that King Saul showed such improper mercy towards Amalek and its king, and because of that ended up being cruel with those that deserved mercy (Nov, the city of Kohanim). During that episode, King Saul also did not have enough pride in his position as King to make sure that the word of G-d was fulfilled to its utmost, yet showed too much pride later, when the Prophet Samuel pointed out his mistake, yet Saul was not immediately willing to take blame.

This week, we must learn to have the proper balance of kindness and severity; knowing when to be merciful and when to be strict. We must also know when to exercise a small dose of pride, as well as when to act with absolute humility. As is said in Pirkei Avot, in one pocket we must hold on to the statement, “I am dust and ashes,” while in the other we hold on to the words, “the world was created for me.”

Sunday, February 12, 2017

Week 46 (Book 3): Handling Crisis with Humility and not Anger



BESHALACH: 3. The people thirsted there for water, and the people complained against Moses, and they said, Why have you brought us up from Egypt to make me and my children and my livestock die of thirst? 4. Moses cried out to the Lord, saying, What shall I do for this people? Just a little longer and they will stone me!  


TANACH VERSES FOLLOWING THE HAFTORAH: 4. And they encamped against them, and they destroyed the produce of the earth, until you come to Gaza. They would leave no sustenance in Israel, neither sheep, nor ox, nor donkey. 5. For they and their cattle came up, and their tents, and they came as numerous as locusts; both they and their camels without number, and they came into the land to destroy it.



TALMUD SOTAH: DAF 46 – Eglah Arufah and Elisha


GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Ahaz


SEVEN CANA’ANITE NATIONS: Cana’anites

Week 46 is the last week of the month of Av. The Torah section for this week continues the theme of complaints over the lack of water/sustenance, and the extreme and humbling crisis of confidence faced not just by the people but by Moshe himself. (Moshe is criticized for believing that the Jewish people could come to stone him).

The Tanach’s verses again speak of a similar crisis in confidence (and sustenance). Midian and Amalek would destroy the produce of the earth and “leave no sustenance in Israel, neither sheep, nor ox, nor donkey.” Both the Torah and Tanach verses are related to the suffering undergone in the month of Av, meant to bring us to humility and repentance.

Daf Mem Vav (Folio 46) of Sotah continues to speak of the Eglah Arufah, the qualifications of the calf itself, and the importance of escorting people out of a city. It focuses on Elisha, who, if he had been escorted out of a city, would not have incited bears into killing 42 youngsters. That city had a serious water problem and Elisha had just remedied its water. The miracle he performed rendered the watercarrying work of the boys useless. These youngsters then decided to insult Elisha, which caused the abovementioned harsh response. (Like Moshe, Elisha is criticized for not properly controlling his anger).

Ahaz, the son of Jotham, was a truly terrible king. Weak and extremely idolatrous, he did tremendous damage. Because of his weakness and subservience to other kings, the treasures of the Temple were looted. His rule in Judah was contemporary with Hoshea ben Elah and Pekah in Israel. Ahaz means to grasp, to hold. However, instead of holding strong to Hashem and rely on His mercy, he seemed to try to hold on to everyone and everything else.

The forty-sixth week is connected to conquering the Cana’anites.  The Cana’anites are connected to the negative side of the fourth sefirah, Netzach, which means victory. Their name comes from Cana’an, which at its root is the word Canah, from the verb to subdue. Cana’an is also the fourth son of Cham, who is cursed by Noah because of Cham’s disgraceful behavior, which made it impossible for Noah to have a fourth son himself.

Cham’s motivation for essentially castrating his father was that he did not want to share the world with any other progeny of Noah. He wanted to rule as much as he could and did not want competition. This is connected to the negative side of Netzach: angry, recalcitrant behavior, focusing always on winning and unwilling to see the other’s perspective. Even though the Cana’anites were given the opportunity to surrender, none of them did.

All seven nations inhabiting the Land are referred to as Cana’anites, so the fact that this group is specifically called after Cana’an seems to show that it somehow encompasses the qualities of all seven. Interestingly, Netzach also is said encompasses all the qualities of all the other Sefirot.

Sunday, February 5, 2017

Week 47 (Book 3): Hezekiah and Teshuvah

BESHALACH: 5. And the Lord said to Moses, Pass before the people and take with you [some] of the elders of Israel, and take into your hand your staff, with which you struck the Nile, and go.  6. Behold, I shall stand there before you on the rock in Horeb, and you shall strike the rock, and water will come out of it, and the people will drink Moses did so before the eyes of the elders of Israel.  
TANACH VERSES FOLLOWING THE HAFTORAH: 6. And Israel was very impoverished because of Midian, and the children of Israel cried to the Lord. 7. Now it was when the children of Israel cried to the Lord concerning Midian,
TALMUD SOTAH: DAF 47 – Wayward students
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Hezekiah
SEVEN CANA’ANITE NATIONS: Perizites     
Week 47 is the week of Rosh Chodesh Elul. Elul is the month of teshuvah (repentance). The Torah section for this week of Moshe passing before the people, striking a rock and drawing out water from it. The drawing water from a rock is the idea of teshuvah. Even if our sins make us dry as a rock, with the proper “striking,” water (Torah) still comes out.
The verses in the Tanach contain the same message. Because Israel was very impoverished due to Midian, they cried out to Hashem in teshuvah.
Daf Mem Zayin (Folio 47) of Sotah continues to speak of Elisha’s actions, including those towards Gechazi, as well as the actions of Yehoshua ben Prachai towards his wayward student. Both men were said to have been overly strict, and in so doing made it difficult for them to do teshuvah. Teshuvah is certainly the main theme of the daf. In addition, the daf also discusses the beheading of the calf in cases that there are witnesses against the murderer, and whether the calf atones for the murderer. The daf ends by describing the decline in righteousness and the decline in Torah, both subjects again related to teshuvah.
King Hezekiah is the ultimate example of teshuvah. The Jewish people reached tremendous heights due to his own personal teshuvah. He famously stated that he had a tradition from his ancestor King David, that even if one has a knife to one’s throat, one does not despair and should continue to do teshuvah and pray for mercy. (Berachot 10a) Hezekiah’s teshuvah saved him from a heavenly death sentence for not wanting to have children (for he knew his progeny would be wicked) and also saved the entire kingdom from the hands of Sancheriv, the evil Assyrian general who had conquered the northern Kingdom of Israel. Before the Kingdom of Israel fell, Hezekiah’s counterpart was Hoshea ben Elah, who, despite his many misdeeds, showed an element of teshuvah in allowing the people of the north to pray in the Temple in Jerusalem. Hezekiah’s name means G-d is my strength.
The forty-seventh week is connected to conquering the Perizites. Their name appears to come from the word Prazi, which means an unwalled city. This is related to the concept of teshuvah, which is about going beyond our borders, beyond our natural limitations, and being open to change. Our sages teach us that “nothing can stand in the way of teshuvah.”
The Perizites are connected to the negative side of Hod. Hod represents service and acknowledgement, and the negative side of it is connected to the idea of too passive and too self-effacing. It is also connected to frivolity and idolatry, being too tolerant of those people and ideas that cause damage to ourselves and others. King David experienced such a situation with his son Absalom. David’s self-effacing efforts to appease Absalom and bring him back to his court were misinterpreted, and ultimately Absalom ultimately mounted a rebellion against his own father.

Sunday, January 29, 2017

Week 48 (Book 3): Manasseh and Asking Hashem to Forget


BESHALACH: 7. He named the place Massah [testing] and Meribah [quarreling] because of the quarrel of the children of Israel and because of their testing the Lord, saying, Is the Lord in our midst or not? 8. Amalek came and fought with Israel in Rephidim.  
TANACH VERSES FOLLOWING THE HAFTORAH: 8. that the Lord sent a prophet to the children of Israel, and he said to them, "Thus says the Lord, G-d of Israel; I brought you up from Egypt, and I brought you out of the house of bondage. 9. And I saved you from the hand of Egypt, and from the hand of all your oppressors; and I drove them out from before you, and I have given you their land.
TALMUD SOTAH: DAF 48 – Reforms of Yochanan Kohen Gadol
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Manasseh
SEVEN CANA’ANITE NATIONS: Chivites

Week 48 is the second week of Elul, also including a day of Rosh Chodesh. Because of the people’s quarreling and testing of Hashem, doubting whether Hashem was in their midst, Amalek came and fought against them. (See Book 1, on how the scorpion in week 48 represents the coldness of Amalek) This ultimately brought them to cry out to G-d and battle against Amalek’s G-dlessness.
The Tanach verses for this week include G-d sending the people a prophet in response to their crying out to Him. Because the people in the times of Gideon cried for mercy, G-d responded with mercy and reassurance.
Daf Mem Chet (Folio 48) of Sotah describes the reforms made by Yochanan Kohen Gadol. The daf also describes a prohibition against singing after the destruction of the Temple, the loss of Ruach HaKodesh, and various spiritual declines since the Temple was destroyed and the Sanhedrin abolished. A general theme again the incredible need for teshuvah.
King Menasseh, the son of Hezekiah, was extremely evil and fell deeply into idolatry. Worse, he led the people of Judah to perform idolatry as well. However, after King Menasseh was taken captive a tortured, he did sincere teshuvah, and when he returned to the throne he acknowledged Hashem and tried to bring the people back. Menashe means to “forget.” In Elul, we ask Hashem to “forget” our inappropriate behavior throughout the year.
The forty-eighth week is connected to conquering the Chivites. Their name appears to come from the Aramaic word for snake: Chiviah. The Chivites are connected to the negative side of Yesod: being self-centered and overly concerned with one’s own pleasures. General, the perfecting of the sefirah of Yesod involves the control of one’s sexual impulses, exemplified by Yosef HaTzadik.

Sunday, January 22, 2017

Week 49 (Book 3): Amon and Raising the Lowest of Sparks


BESHALACH: 9. So Moses said to Joshua, Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of G-d in my hand. 10. Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill.
TANACH VERSES FOLLOWING THE HAFTORAH: 10. And I said to you, 'I am the Lord your G-d, you shall not fear the gods of the Amorites in whose land you dwell.' But you have not obeyed me." 11. And the angel of the Lord came, and sat under the oak which was in Ophra, that belonged to Joash the Abiezrite; and his son Gideon was beating out wheat in the winepress, to be enabled to flee from Midian.
TALMUD SOTAH: DAF 49 – the power of prayer and the times of Mashiach.
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Amon
SEVEN CANA’ANITE NATIONS: Jebusites 

Week 49 is the third week of Elul. The Torah section for this week is related to the fight against Amalek, who represents the worst kind of kelipah, impurity. This fight was physically led by Joshua, but spiritually by Moshe’s prayer, with the aid of Aharon and Hur. Each of these figures represent a different aspect of the Jewish people. Moshe is Netzach, Aharon Hod, Joshua Yesod, and Hur, Miriam’s husband from the tribe of Judah, is Malchut. All of these characteristics had to work together in order to defeat Amalek. (See Book 1, on how the week 49, the culmination of the Omer count, represents the dissipation of kelipah)
The Tanach verses also speak of the fight against Canaanite nations and their ideology. The leader to fight against their oppression is also introduced here: Gideon. There are very strong parallels between Moshe and Gideon, both in their humility, and questioning their appointment. Gideon also has aspects of Malchut, because he is the only judge in which his son was also appointed a leader, just like a king. Gideon is from the tribe of Menashe son of Joseph, which is related to Yesod. Rashi explains that the prophet who came to speak to the nation was Pinchas, who was a kohen, who is connected to the sefirah of Hod.

Daf Mem Tet (Folio 49) of Sotah describes the power of prayer. The daf also describes the various spiritual declines since the destruction of the Temple. It depicts in great length how certain aspects of holiness and saintliness were lost after certain rabbis died. It also describes the problems of the generation of Mashiach. These problems will cause us to ultimately cry out to G-d and be saved. This is what we are meant to do in Elul as well, as a preparation for Rosh Hashanah.

King Amon, the son of Menasheh, is considered the most evil of all the kings of Judah. Unlike his father, he did not do teshuvah.  He “not only worshipped all his idols but also burned the Torah and committed incest with his own mother (Sanhedrin 103:6).”[1] Fortunately, his rule only lasted two years, because he was murdered in a conspiracy. Amon’s reign’s sinfulness is a precursor for the saintliness of his son Josiah’s reign, discussed next week. Therefore, we see that the above is also related to the theme of teshuvah of  the month of Elul.

The forty-ninth week is connected to conquering the Jebusites. Their name comes from Jebus, the city conquered by King David and made into Israel’s capital and the future home of the Beit HaMikdash, Jerusalem. Jebus appears related to the Hebrew word bushah, shame. Yerushalayim is a combination of the words “fear” (Yirah) and “peace” (Shalom).
The Jebusites are connected to the negative side of Malchut, which means kingship, and is connected with the power of speech. The negative side of Malchut therefore is evil speech, Lashon Harah. Lashon Harah represents the very opposite of the above qualities. Someone who speaks Lashon Harah is shameless and does not properly fear Heaven. It also causes quarelling and social ostracism, the exact opposite of peace.

King David witnessed the power of Lashon Harah in his interactions with King Saul. King Saul’s hatred for David arose from others speaking positively of David in front of him (this is known as Avak Lashon Harah). Also, Doeg’s Lashon Harah caused the annihilation of the entire priestly city of Nov. King Saul’s own soldiers were not successful against the Philistines due to their slander of David.[2] The best example of avoiding evil speech comes from David’s ancestor Tamar, who refrained from accusing Judah even though she’d be thrown in a fire and burned alive. From Tamar our sages learn that it is better to throw oneself in the fire than to shame someone in public (from the Hebrew word bushah).
The conquest of the seventh nation, the Jebussites, and the conquest of Jerusalem represents a final, crowning step in the conquest of the land, just as forty-nine is the final day of the counting of the omer.




Tuesday, January 17, 2017

Week 50 (Book 3): Josiah and Emunah


BESHALACH: 11. It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail. 12. Now Moses hands were heavy; so they took a stone and placed it under him, and he sat on it. Aaron and Hur supported his hands, one from this [side], and one from that [side]; so he was with his hands in faith until sunset.   
TANACH VERSES FOLLOWING THE HAFTORAH: 12. And the angel of the Lord appeared and said to him, "The Lord is with you, mighty man of valor." 13. And Gideon said to him, "Please my lord, if the Lord be with us, why then has all this befallen us? And where are all His wonders which our forefathers told us, saying, 'Did not the Lord bring us up from Egypt?' But now the Lord has forsaken us, and He has delivered us into the hand of Midian."
TALMUD NAZIR: UP TO DAF 22
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Josiah
THREE ADDITIONAL NATIONS: Kenites    

Week 50 is the week of Chai Elul. The Torah section for this week continues to describe the fight against Amalek. The key ingredient in the fight is Emunah, faith. It is well known that Amalek represents lack of faith, and has the same numerical value as the word safek, doubt. Our sages teach us that it was not Moshe’s hands that won the war, but rather when the Jewish people would turn their face towards Heaven, in an act of faith, that is when they would gain the upper hand.
The Tanach section for this week shows Gideon’s doubts and a relative lack of emunah. These doubts are in essence the same kind of doubt that Amalek sought to instill. How could it be that the people of G-d, with G-d Himself on their side, fall prey to the attacks of another nation? The answer, of course, is that it is due to our sins, and that it is only in this way, partially reliving the exile and the exodus originally experienced in Egypt that we come to teshuvah, which is the theme of of the month of Elul, especially Chai Elul.

After completing the tractate of Sotah, which corresponds to the Counting of the Omer, we now move to the tractate most associated with it, Nazir, which represents the three weeks connected to Shavuot as well as Passover of the coming year. The Nazir is also deeply connected to the teshuvah of Elul.
Sotah follows Nazir in the order of the Mishnah, and the reason for this is addressed in the opening pages of both tractates. The discussion makes note of the fact that in the Torah itself, the sections on Sotah and Nazir are side-by-side, although there it is Sotah, not Nazir, which comes first. The reason give for the juxtaposition in the Torah (which is the basis for the juxtaposition in the Talmud) is that, “one that sees a Sotah in her disgrace (kilkulah) should make a vow to abstain (become a Nazir) from wine.” The reason the order in the Talmud is reversed is because the legal discussion goes from vows (which are similar to Nazir) and only then turns to other related topics. The same is true regarding the two orders here. Passover comes before the omer, which represents the “vows” we take to be free and to receive the Torah, which begins the omer process. On Shavuot, once one has seen the Sotah in its disgrace (in other words, once he’s broken (kilkul) his animal behaviors and his Ruach Shtus of Kelipah during the counting of the omer, he is ready to move to an even higher level, to become a Nazir from wine, to crown himself (from the word Nezer) from wine of Torah, which is given to us on Shavuot. On Shavuot we received two crowns, one for Na’aseh and one for Nishmah. (See Book 1, Week 36)

The Torah states regarding the nazir, "for the crown of his G-d is on his head" (Bamidbar 6:7). Ibn Ezra explains this to mean: "He has a crown of royalty on his head." Similarly, the Torah calls him "holy," as it says: "He is holy to Hashem." (6:8)[1] There are three types of people who are crowned with a "nezer" in the Tanach: the King, the Kohen Gadol, and the Nazir. The first to be called this way is the Kohen Gadol (Shemot 29:6; Vayikra 21:12), followed by the Nazir himself (Bamidbar 6:7), and the King. (II Shmuel 1:10) Interestingly, both the King and the Kohen Gadol have strict rules about how often they are to cut their hair. [2] The very first mention of a Nazir is regarding Joseph, who is called the “Nazir of his brothers.” (Bereishit 49:26)
The Reisha Rav, HaGaon Rav Aaron Levine, explains how Joseph’s life in fact parallels that of the Nazir. Rav Levine divides Joseph’s life in three phases: 1) the conspiracy of his brothers which almost led to his death; 2) as a slave in Egypt in the house of Potiphar, where he has to stave off Potiphar’s wife’s advances, which were due to his physical beauty, including his long hair; 3) the events leading up to his appointment as viceroy and meeting his brothers again, when he had wine for the first time in 22 years. Rav Levine parallels these three phases with the main three prohibitions of the Nazir: 1) not being in contact with the dead; 2) letting one’s hair grow; and 3) not drinking wine.[3]  

For the purpose of these upcoming three weeks related to Shavuot, Nazir is divided into the sections of 22 dapim. They roughly parallel a division of the chapters of the tractate into 3 sections: chapters 1 – 3 (daf 2 to 20); 4 – 6 (daf 21 – 46); 7 – 9 (daf 47 – 66).
Dapim Beit through Kaf Beit (Folios 2 - 22) of Nazir (which mostly cover chapter 1 – 3), describe the kinds of vows and expressions that make a person a Nazir; instances in which the vow has to be recommenced; and how Naziriteship only applies in the Land of Israel. (This parallels the first years of Joseph’s life in the Land of Israel).

King Josiah, the son of Amon, is considered the most righteous of all the kings of Judah since David. He completely repudiated the ways of his father, repaired the Temple, and elevated the spiritual stature of the people in an unparalleled way. (It is appropriate that he be the king mentioned for the week of Shavuot/Chai Elul). His greatness and righteousness shone forth from time he took the reigns at the tender age of 8 (this also parallels with the Baal Shem Tov and the Alter Rebbe’s childhood). Despite strengthening the people spiritually and militarily, Josiah was ultimately defeated. In what appeared to be a preventable death, Josiah did not allow free passage for Pharaoh on his way to war with another power, overestimating how much the people had repented. Josiah was thus killed in battle, and the Jewish people  were once again burdened by an Egyptian ruler, Pharaoh Necho.
In the fiftieth week, we also move from working on the emotional characteristics to those of the intellect. This is connected to expanding our territory, and is related to conquering the Kenites.

The Kenites are connected to Chochmah. The name appears to be related to the Hebrew word kinyan, which means “acquisition,” and of all sefirot, kinyan is associated with Chochmah. In fact, the Hebrew word for elder/sage is Zaken, which stands for Zeh She Kanah Chochmah (he who acquired wisdom). The Alter Rebbe, whose birthday is this week, is called in Hebrew, “Rabbeinu HaZaken,” our wise/elder rabbi.

The Kenites are the descendants of Yitro, and historically had good relations with the Jewish people in biblical times. Yitro himself represents both the positive and negative aspects of the trait of Chochmah. Before converting, Yitro engaged in every type of idol worship, and was deeply familiar with Chochmat HaGoyim, the wisdom of the nations. His wisdom made his recognition of G-d all the more powerful. Yael is married to Chever the Keinite, and among her descendants would be the source of most of our Chochmah today, Rabbi Akiva. The Midrash states that Yael became pregnant from Sisera, and that from this line of descendants would come Rabbi Akiva. This is similar to Yitro, who went from having the Chochmah related to the opposite of the service of Hashem, to the ultimate service of Hashem. Rabbi Akiva’s life also draws a similar parallel – he was unlearned until the age of 40, and then became the greatest sage of all times.




[1] https://www.kby.org/english/torat-yavneh/view.asp?id=3781
[2] www.seliyahu.org.il/parasha/par5757/epar57037.rtf
[3] http://www.shemayisrael.co.il/parsha/eylevine/5761mikeitz.htm

Tuesday, January 10, 2017

Week 51 (Book 3): Using Understanding (Binah) to Strengthen our Faith in the Merciful King


BESHALACH: 13. Joshua weakened Amalek and his people with the edge of the sword.  14. The Lord said to Moses, Inscribe this [as] a memorial in the book, and recite it into Joshua's ears, that I will surely obliterate the remembrance of Amalek from beneath the heavens 
TANACH VERSES FOLLOWING THE HAFTORAH: 14. And the Lord turned toward him and said, "Go, with this your strength, and save Israel from the hand of Midian. Have I not sent you?" 15. And he said to Him, "Please O Lord, with what shall I save Israel? Behold, my thousand is the poorest in Menasseh, and I am the youngest in my father's household."
TALMUD NAZIR: UP TO DAF 44
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH:  Jehoiakim, also known as Eliakim
THREE ADDITIONAL NATIONS: Kenizites

Week 51 also falls within the month of Elul. The Torah section for this week describes how Joshua weakened Amalek, and how Moshe is told to inscribe in the Torah and recite into Joshua’s ears that Hashem will surely obliterate the remembrance of Amalek. Hashem’s statement and Moshe’s words to Joshua are meant to encourage all those in doubt that Hashem will certainly destroy Amalek and punish them for their impudence. As mentioned previously, Amalek has the same numerical value as safek, doubt. This is the time of the year in which we strengthen our faith in G-d and prepare to crown Him as our King. 
The Tanach section for this week again shows Gideon’s doubts and feeling of weakness. Like the section from the Torah, Hashem gives Gideon strength and encouragement, while appealing to Gideon's logic and understanding. There is also an interesting parallel between Gideon who is from Menasheh and Joshuah who is from Efraim, both descendants of Joseph.
Dapim Kaf Gimmel through Mem Dalet (Folios 23 - 44) of Nazir (which mostly cover chapters 4 – 6), describe cases in which others join in someone’s vow, nullifying a wife’s vow, and other laws relating to women and their vows or power to annul the vow of others. The tractate then discusses vows made by mistake (such as vows made without known about the destruction of the Temple), as well as other mistakes Nazirites might make, trespassing the conditions of their vows. This parallels the second phase of Joseph’s life, when he mistakenly grew his hair and made himself attractive to Potiphar’s wife; it also parallels the further personal crisis Joseph endured, after being falsely accused and imprisoned. Nullifying vows is one of the most important preparations for Rosh Hashanah.
Prior to Jehoiakim, his brother Jehoahaz reigned briefly for three months. He displeased Pharaoh Necho, and was replaced with Jehoiakim, who was renamed Eliakim. Eliakim was lax in his piety, and did not help the people return to Hashem. Judah was engulfed by greater and greater corruption and depravity. (See Book 1, how week 51’s Wiesel is related to these qualities. Chuldah is also the prophetess that foretold of the destruction of Judah to King Josiah). Eliakim angrily refused to listen to the prophets, and instead sought to kill both Jeremiah and Baruch. He ultimately was forced to submit to Babylonia (who had defeated Egypt) and pay heavy taxes. After three years, he rebelled. The rebellion was quashed and he died in captivity. Jehoiakim failure to listen to the prophets was his greatest folly.
Both Jehoiakim and Eliakim mean “G-d will establish.” The only difference in the two names is the name of G-d used. The name “El,” in contrast to the name “Hashem,” is a reference to the thirteen attributes of mercy and is particularly connected to the month of Elul. (Alter Rebbe, Likkutei Torah, Re’eh) Throughout the month of Elul, these attributes are constantly repeated during Selichot (prayers of forgiveness and repentance said all month by Sefardi communities, and in the week prior to Rosh Hashanah in Ashkenazi ones). Elul itself begins with the letters of the name “El.”
The fifty-first week is related to conquering the Kenizites. The root of their name is Zaken spelled backwards. As mentioned previously, Zaken, translated as elder or sage, stands for “Zeh She Kanah Chochmah,” he who has acquired wisdom. The Kenizim stand for that which is the complementary “mirror” of Chochmah, namely Binah, understanding.
There are at least two very famous righteous leaders whose name are related to these people: Caleb the Kenizite and his brother Othniel ben Kenaz. Both are also known for their territorial conquests. Caleb, along with Joshua, was the only spy who came back from the Land of Israel with a positive report. Othniel ben Kenaz conquered Kiriat Sefer, and thereby merited to marry Caleb’s daughter, Achsah. (Joshua 15:17) Both also embody the attribute of Binah, a form of intellectual conquest.[1]
Caleb used his understanding to deal with the other spies with great cunning, thereby avoiding an even greater disaster. Caleb’s name contains the word “Lev,” heart, which is closely connected to the attribute of Binah.
Othniel ben Kenaz was the first Judge of the Jewish people. He was also the one to restore the Jewish laws that had been forgotten by Joshua during the mourning period of Moshe. Othniel ben Kenaz used deductive reasoning, the main attribute of Binah, to be able to decipher those laws.




[1] It seems interesting that the words Achsah, Kenaz, and Sefer are phonetically quite similar to the names for Ashkenazim and Sefardim.
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