Sunday, September 30, 2018
On Week Fourteen, which is the continuation of Chanukah and also includes Rosh Chodesh Teveth, Haazinu’s verse speaks of various kosher animals (cattle, sheep, lambs, rams, and goats) and various products, such as fat, wheat, and wine, all of which were part of the Temple sacrifices. This appears to be related to the rededication of the Temple on Chanukah.
The Haftarah’s verse also appears to continue the theme of Chanukah. Thunder is related to light bursting through darkness, perhaps a reference to Chanukah’s miracle. Miracles in general, and the Chanukah miracle in particular, was an open revelation of G-d’s “voice.”
The quality for this week is calmness. The Hebrew word used is yishuv, which can also mean to to settle, to sit, and to dwell. These are all characteristics of Chanukah. The Temple is after all the dwelling place of G-d on Earth. The fight with the Greeks was about our being able to serve Him calmly and peacefully, in our land, the Land of Israel. Chanukah also means “Chanu K”H” they rested on the 25th[of Kislev].
This week’s prophet, King Solomon, was known for his wisdom. He’s considered to be the wisest of all men. Chanukah is also connected to wisdom, Chochmah - Jewish Chochmah that countered the Chochmah of the Greeks. King Solomon was also the one who constructed and dedicated the First Temple, and his time was one of tremendous prosperity, corresponding to the “cream of cattle and the milk of sheep, the fat of lambs... the finest wine,” depicted in Haazinu.
Similarly, King Solomon, very much illustrates what is meant by yishuv. The First Temple was the place for the Divine presence to settle. Of all prophets, he is the one that is best known for calmness and serenity. Shalom, peace, is the very root of his name. His calmness is also displayed in the Tanach in in the way he would settle disputes.
This week’s levitical city is Elteke. Not very much is known about this city, other than that it was apportioned to the Tribe of Dan. Elteke appears to be quite famous for a war in which Sancherib defeated the Egyptians. After this conquest, Sancherib laid siege to Jerusalem. When all seemed lost, Isaiah told the king not to worry – his kingdom would be saved. Sure enough, the next day Sancherib’s troops were struck with a plague. This took place on Passover– the Jewish people and the angels in heaven were reciting Hallel that night, which is what we do during Chanukah. It is said that after this event, G-d wanted to make Chezekiah the Mashiach, but did not do so because he did not recite Hallel after this miracle.
The city’s name also bears significant resemblance to the name of another city in Israel, Tekoa. Both cities’ names’ roots contain the letters Tav and Kuf, which is not very common. Tekoa was a city in Israel known for its olive oil, which plays a prominent role in the Chanukah miracle. In fact, the oil of Tekoa was the only one chosen to be used in the Temple in Jerusalem. At the time of the rededication of the Temple, pure olive oil had to be taken from Tekoa as well. It took eight days for the pure oil to be produced – the number of days the small flask of the Kohen Gadol lasted, and also the number of days of the Chanukah miracle. Today, there is also a Jewish settlement (a yishuv) in Tekoa (although probably in a different location than the one mentioned in the Chanukah story)
Olive oil also represents wisdom, a defining characteristic of the Chanukah holiday, as explained above:
In mystical thought, oil is symbolic of chochmah, the highest aspect of the intellect from which inspirational thought is derived. The Talmud mentions that in Tekoa, where the use of olive oil had become common, chochmah had also become common. Just as chochmah is related to the highest level in the intellect, inspired thinking, it is also related to the fear of G-d as it is written in Psalms 111, "the beginning of chochmah is the fear of G-d."
Posted by Kahane at 12:00 AM
Sunday, September 23, 2018
The fifteenth week of the year includes the Fast of the Tenth of Teveth. The verse in Haazinu refers to the Jews’ rebellion against G-d after so much that He had done for them. During the time of the tragedies related to the 10th of Teveth, the Jewish people “grew fat,” forsaking G-d and not properly valuing the Torah.
The verse in Haazinu can also take a more positive meaning. Interestingly, the Hebrew word for fat, shemen, used twice in this verse, is the same word in Hebrew for oil. Oil, of course, is related to the Chanukah miracle. The lights of Chanukah include Rosh Chodesh Teveth, and in this way shine through the entire month. This verse can therefore understood in a more positive light as, “Yeshurun became full of the miraculous oil from Chanukah.” Every year on Chanukah there is a mitzvah to publicize the miracles that took place during this time. Perhaps this is how the second part of this verse should be understood: “[Israel] spread out the word of the G-d Who made them.”
This week’s Haftarah verse appears to be more in line with this more positive interpretation. The Haftarah contains the theme of spreading/scattering, as well as of light.
The quality for this week is scripture. As mentioned previously, the reason for the destruction of First Temple was related to not saying the blessing over the study of Torah, and not valuing sufficiently the holiness of scripture.
This week’s prophet, Iddo, is also connected to the written Torah. The only reference to Iddo in Tanach is that he wrote down the events of Rehoboam as well as the genealogy of the kings of Israel, along with Shemaiah the Prophet. Iddo took the importance of scripture and of written records very seriously.
Iddo’s actions also appear related to a violation of the word of Hashem, such as occurred on the 10th of Teveth. The Talmud (Sanhedrin 89b) teaches us that Iddo is the prophet that violated his own word and was therefore mauled by a lion. How parallel this is to the 10th of Teveth, when the Jewish people failed to heed to the words of the prophets and scripture.
The levitical city for this week is Gibbethon. This city is also connected to tragedy. The Talmud states that the 24,000 students of Rabbi Akiva that died were “from Gibbethon to Antipatris.” Similar to the message of the month of Teveth (and the Tribe of Dan), from an additional five students, Rabbi Akiva was able to rebuild everything.
Posted by Kahane at 11:27 AM
Sunday, September 16, 2018
On Week Sixteen, still in the month of Teveth, Haazinu’s verse speaks of how the Jewish people made G-d angry due to their idol worship. Idol worship and other abominations were also the cause of the destruction of the First Temple, which is related to Teveth. Idol worship is also specifically related to the Tribe of Dan (represented by Teveth), in that this trie was the first one to introduce idol worship in the Land of Israel after its conquest. This tragic event is depicted in the account of Pessel Micha, the statue of Micha, toward the end of the Book of Judges.
This week’s verse in Haazinu can also be understood more positively. Perhaps the zealousness and anger here can be understood not as a reference to Hashem, but as a reference to the Jewish people, in that they were zealous and angry for G-d. In fact, the tremendous zeal against idolatry was one of the defining characteristics of the Macabbees. Kohanim as a whole are known for their zeal as well as sometimes for their “hot-headedness.”
The Haftarah’s verse again appears to parallel a more positive interpretation of the verse in Haazinu. Rashi comments that the verse is actually a reference to the redemption from Egypt – the splitting of the Sea of Reeds.
Perhaps the depths of the sea is a reference to the Talmud; similarly, the “foundations of the world” may also be a reference to the Temple. The Temple itself (and the Even Shtiah, the foundation stone, contained within it), represents the foundation of the world, the point in which Creation began.
The quality for this week is Mishnah, the Oral Torah. This week is still very much connected to the tragedy of the 10th of Teveth, which occurred due to the relative lack of importance and holiness attributed to Torah study.
This week’s prophet is Michaiah son of Imlah. One of the key aspects of the oral Torah is the need to be true to its method of being passed on from generation to generation, and the need to be true to ourselves in the method of its interpretation. Sometimes, there are “rabbis” who claim to be speaking in the name of the oral tradition, but are in fact corrupting it. In Machaia’s story, in Kings I, Chapter 22, 400 false prophets claimed to have a positive interpretation of the events, while only one prophet, the true one, saw things as they really were. The story shows that even false prophets can be moved by a “spirit,” but that spirit nonetheless may be false. Michaia prophesized in the times of Ahab, who was a wicked king that nevertheless studied Torah. Again, this represents a corruption of the values connected to Torah study, which are at the root of the events of the 10th of Teveth.
The levitical city for this week is Ayalon. This is the place in which Joshua ordered the moon to stop, and where he was greatly victorious against five Amorite kings. The Talmud states that the sun and a the moon are a metaphor for Moshe and Joshua, and the process of disseminating the oral tradition. Just as Joshua received the oral tradition from Moshe, so too does the moon receive its light from the sun. The moon contains no light of its own – it is completely nullified to the light of the sun.
Teveth is the only month that has a holiday in the new moon, Chanukah. The new moon and its subsequent waxing and waning are symbolic of the concept of being small but then growing tremendously, a characteristic of the month of Teveth and the Tribe of Dan. Just as the moon almost disappears completely but then makes its way back to full size, so too the Jewish people.
Ayalon’s history after its conquest by Joshua is depicted in various places in Tanach, and like the story of the Jewish people as a whole, it had its “ups and downs.” The Amorites pushed out the Tribe of Dan from this area, although it was later the scene of victory of King Saul and Jonathan over the Philistines, and was later inhabited by the tribes of Benjamin and Efraim. When the Kingdom split between Israel and Judah, Ayalon was near the border between these two entities, and the city was fortified by Rehoboam, the King of Judah.
Posted by Kahane at 7:52 PM
Sunday, September 9, 2018
The seventeenth week of the year is the last in the month of Teveth. The verse in Haazinu continues to make reference to idolatry and their abandoning G-d. As mentioned previously, these are themes related to Teveth and the Tribe of Dan.
Again, this week’s verse in Haazinu can also take on a more positive note. It could be read in such a way that would indicate that they rejected idolatry and assimilation. Assimilation’s attraction, in the times of the Greeks as well as today, is that it is depicted as being something new and contemporary, while the values of the Torah are portrayed as being “outdated.” Another attraction of assimilation is that the attraction of other cultures is exactly related to those aspects that are closest to the Torah and to people that are like us. The Greeks and helenized Jews came from close, they championed values, such as wisdom and humanism, that were often quite close to Jewish ideals.
This week’s Haftarah verse is in line with the positive interpretation of the verse in Haazinu. Hashem remained connected to the Jewish people throughout their struggles. In times of many enticements, he drew them “out of many waters.” As mentioned in Book 1, “many waters” is a reference to struggles when making a living.
The quality of this week is minimized business activity, miut schorah. Business activity and the quest for money can easily become “idolatrous.” It can become an end in of itself, and we end up forgetting the whole point of why we sought to have money in the first place – to be able to better serve our Creator and provide for our families. That is why the Torah advises us to conduct our business affairs with “miut,” smallness and humility, remembering that ultimately our study of Torah and our service to G-d is what is most important.
This week’s prophet is Obadiah. Obadiah, like Michaia, prophecized in the times of King Ahab, in which idolatry became rampant. Ahab himself also exemplified the very lack of miut schorah – taking the field of another by force, and killing the owner. It was for this act that Ahab was punished with a Heavenly death sentence.
Obadiah, on the other hand, is perhaps the best example of “business activity” with humility and smallness before G-d. He used his money to keep alive one hundred prophets, and protect them against Ahab and his evil wife Jezebel. It was this act that earned him prophecy. Obadiah’s name also hints to this quality, as it means the servant/worker of G-d. Obadiah understood that his main work was not for men, but for G-d.
Obadiah’s prophecy, recorded in the Tanach, is about how G-d loves Jacob and hates Esau – the message in the fight against assimilation. Much of what attracted the Jews to Roman culture and its ofshoots are their similarities with Judaism. Esau is Jacob’s brother after all. Like Jacob himself told Esau,
And he said to him, "My master knows that the children are tender, and the flocks and the cattle, which are raising their young, depend upon me, and if they overdrive them one day, all the flocks will die. Now, let my master go ahead before his servant, and I will move [at] my own slow pace, according to the pace of the work that is before me and according to the pace of the children, until I come to my master, to Seir. (Genesis 33:13, 14)
Jacob did not want to stay with Esau and have him be a bad influence on his family. Perhaps now it is also better understood why Jacob spoke of the flocks as well as of his children. Jacob did not want his possessions to be prey to Esau’s unending ambition.
The levitical city for this week is Gath-rimmon. It means winepress of pomegranites: Here again, when we are out in the world, engaging in business activity and facing its darkness, we have the opportunity to do many mitzvoth, and be full like the pomegranate. The pomegranate’s many seeds is also a reference to the ability to multiply, which is connected with Teveth.
Posted by Kahane at 10:25 PM
Sunday, September 2, 2018
On Week Eighteen, Rosh Chodesh Shevat, Haazinu’s verse speaks of how the Jewish people forgot about G-d, who bore and delivered them. Shevat is a month very much connected with nature – it includes the New Year of the Trees. It therefore seems appropriate that the verse speak of G-d’s relationship to us using the “natural” metaphor of giving birth. However, Shevat also represents the idea of being above nature, as well as the Oral Torah; it represents the idea of taanug (pleasure) and emunah (celebrating Tu B’Shvat in the midst of winter).
This week’s verse in Haazinu can also be understood more positively, as a prayer. “Rock [or Creator], they are your children; forget completely [our sins]; G-d delivers you.” The Haftorah’s verse also appears to continue the theme of prayer. The verse describes G-d’s intervention in the world in a way that is above nature.(See below about the Levitical City of Mishal, below, as well as the Grasshopper in Week 18 of Book 1).
The quality for this week is minimized world activity (miut derech eretz). This seems to be a direct parallel with the Pirkei Avot teaching for this week in Book 1. When all of one’s affairs in this world are in a way of miut (humble and "minimized"), we see much more the Hand of G-d in all of our affairs.
This week’s prophet is Achiah HaShiloni. He, perhaps more than anyone, represents the idea of acting in a way that is above nature. He lived longer than any of the other prophets (as recorded by Maimonides, and taught Eliyahu HaNavi as well as the Ba’al Shem Tov. It was because of both men's minimized world activity that they merited to have Achiah HaShiloni revealed to them.
Achiah also told the Ba’al Shem Tov that he needed to reveal himself to the world. He directed him to be involved in the world, but in a way of miut, "smallness." Additionally, the Baal Shem Tov spoke of the importance of being a genuine and good person and having a simple connection to G-d. This seems related to both the idea of “Derech Eretz” – having good behavior and being a mentch, as well as the idea of taking care of the “Amei Ha’Aretz,” simple folk.
The levitical city for this week is Mishal, which means prayer, request. This is related to the song of the Grasshopper (Week 18, Book 1) , and to the Shmoneh Esreh, which has eighteen blessings. It is also related to ta’anug and to emunah, qualities of the month of Shevat. Mishal also has the same letters as Moshel, to rule. In prayer, we accept the notion that G-d is the ultimate Ruler.
Posted by Kahane at 10:58 PM
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