More on the 22-day cycles of the year: Acrostics and Priestly Guard Shifts

There are 8 acrostic psalms in Tanach. Chapter 119 has eight verses for each letter. Furthermore, the last chapter of the Book of Proverbs is also an acrostic. It is known as Eshet Chayil (the woman of valor) and said to be composed by Abraham, our Patriarch, in honor of Sarah.

1	Psalm  9-10	1st Cycle	Jehoiarib	11:35 PM	Three weeks from Selichot to Sukkot
2			Hezir	11:47 PM
3	Psalm 25	2nd Cycle	Harim	11:59 PM	Three weeks from  Sukkot to Cheshvan
4			Happizzez	12:11 AM
5	Psalm  34	3rd Cycle	Malchijah	12:23 AM	Three weeks from Cheshvan to Rosh Chodesh Kislev
6			Pethahiah	12:35 AM
7	Psalm  37	4th Cycle	Hakkoz	12:47 AM	Three weeks from  Rosh Chodesh Kislev to Chanukah
8			Jehezkel	12:59 AM
9	Psalm 111	5th Cycle	Jeshua	1:11 AM	Three weeks from Chanukah to Mid-Tevet
10			Jachin	End of 2nd Watch (2/3) (1:23 AM)
11	Psalm 112	6th Cycle	Eliashib	1:35 AM	Three weeks from Mid-Tevet to Yud Shvat
12			Gamul	1:47 AM
13	Psalm 145	7th Cycle	Huppah	1:59 AM	Three weeks from Yud Shvat to Rosh Chodesh Adar
14			Delaiah	2:11 AM
15/16	Proverbs 31:10-31 (Eshet Chayil) Psalm 119	8th Cycle	Bilgah Maaziah	End of  3rd Watch (3/4) 2:23 AM 2:35 AM	Three weeks from Rosh Chodesh Adar to 24th of Adar
17	Psalm 119 (1)		Jedaiah	2:47 AM	Three weeks from 25th of Adar to Pessach
18		9th Cycle		2:59 AM
19	Psalm 119 (2)		Seorim	3:11 AM	Three weeks from Pessach to 9th of Iyar
20		10th Cycle		3:23 AM
21	Psalm 119 (3)		Mijamin	3:35 AM	Three weeks from 10th of Iyar to 2nd of Sivan
22		11th Cycle		3:47 AM
23	Psalm 119 (4)		Abijah	3:59 AM	Three weeks from 3rd of Sivan to 24th of Sivan
24		12th Cycle		4:11 AM
25	Psalm 119 (5)		Shecaniah	4:23 AM	Three weeks from 25th of Sivan to 16th of Tammuz
26		13th Cycle		4:35 AM
27	Psalm 119 (6)		Jakim	Alot Hashachar (dawn)   4:47 AM	Three weeks from 17th of Tammuz to Tisha B’Av
28		14th Cycle		4:59 AM
29	Psalm 119 (7)		Jeshebeab	Earliest Shmah,Talit & Tefilin  5:11 AM	Three weeks from 10th of Av to Rosh Chodesh Elul
30		15th Cycle		5:23 AM
31	Psalm 119 (8)		Immer	5:35 AM	Three weeks from 2nd of Elul to 23rd of Elul
32		16th Cycle		5:47 AM

[Another idea would be to add Chapters 1 through 4 of the Book of Lamentations, which are also in acrostic form. The first verse starts with an Alef, the second with a Bet, etc. Chapter 5 has 22 verses, but is not in alphabetical order. All but one chapter is composed of 22 verses. Instead of 22 verses, Chapter 3 has 66, 3 x 22. Chapter 1 of Nachum appears to have at least half an acrostic, the other half hidden within the text.  Counting Chapter 3 of Book of Lamentations three times, and Psalm 119 eight times times there are a total of 24 texts that are composed in acrostic fashion, 16 of which are from the Psalms and Proverbs and 8 of which are from Lamentations and Nachum.  We split the year in two halves, the first for the Psalms and Proverbs (16), and the second for Nachum and Lamentations (8). This parallels the guards of Elazar and Ithamar in the times of King David. There were 24 families – 16 for Elazar and 8 from Ithamar. In the times of Aharon, it used to be split exactly in half, 8 for each. We therefore join 2 of Elazar for every 1 from Itamar.]

Tractates and 32 Paths (22-day cycles)

1a Brachot and Rosh Hashanah

Kriat Shemah (accepting the yoke of G-d's kingship)

1b Shabbat and Yom Kippur

Teshuvah is a two-way process. We are knocking on G-d's door as poor people bereft of mitzvot. If both us and Hashem participate in the Teshuva process (Hashiveinu Hashem Elecha veNashuva), then both are pturim.

2a Eruvim and Sukkot

- Gemara discussion compares it to Sukkah.
- Aravah; mixing, shaking together the arbah minim

2b Pesachim and Cheshvan

Or L'Arbah Asar Bodkim et HaChametz L'Or HaNer.

This is the beginning of Avodat HaBerurim. We move from G-d as Creator to G-d as redeemer. We redeem the chametz through engaging in mitzvot (Ner Mitzvah Torah Or)

We go from "Or" (light, the first act of Creation) to "the 14th" (gematria of Yad). And mitzvot elevate the chametz back to the Or, the source of Creation.

My revered father, [the Rebbe Rashab,] once told a chassid at yechidus: “From the time the Holy One, blessed be He, told Avraham, ‘Go forth from your land,’5 and thereafter ‘Avram journeyed on, continuing to travel southward,’6 the mystical mission of beirurim began. [This term signifies the task of sifting materiality, and elevating the Divine sparks that are embedded within all permissible entities and activities, by using them with spiritual purpose.] 

3a Shekalim and Cheshvan

Temple, elevating the physical (two halves - male and female - see Heh and Vav

3b Yoma and Cheshvan/Rosh Chodesh Kislev

Yahrzeit of Matisyahu Kohen Gadol
Chanukah

4a Sukkah and Kislev/Chanukah

8 days paralleling Sukkot; siyum is the story of Miriam bat Bilgah, at the time of Chanukah, who had assimilated and married a Greek guard, who kicked the altar.

4b Beitzah and  Kislev/Chanukah

Egg that was born on Yom Tov is something that was concealed that is now revealed

5a Rosh Hashanah and Chanukah/Teveth

- Rosh Chodesh was mitzvah Greeks wanted to abolish. The calendar is the source of Jewish wisdom in the eyes of the nation.
- Machloket regarding Nissan and Tishrei reflects Machloket Yehudah and Yosef

5b Ta'anit and Teveth/Fast of Teveth

Ta'anit is all about fasting (connection is pretty obvious). (In the division of the Mishna, it also falls here). Also, the Tractate begins with the time we begin to ask for rain in our prayers. This cycle falls around the time of the 4th of December, when outside of Israel we change our prayers to ask for rain

6a Megillah and Teveth

Law of Blessing before the Torah / Torah Sh'Bichtav

6b Moed Katan and Yud Shvat (day of Siyum)

Mourning for the Friediker Rebbe

7a Chagigah and Tu B'Shvat

Trees singing (Chagigah 14b)

7b Yevamot (and Seder Nashim) and 22nd Shvat

Yahrzeit of Rebbetzin Chaya Mushka; 

Days leading up to Adar - duality, mutual responsibility/partnership

8a Ketubot and Adar/Purim

Ketubot starts by speaking about a young virgin that is to get married, like the beginning of Megilat Esther.

8b Nedarim and Adar

Mitzvah of Half-Shekel/obligations to the Temple needed collecting by the end of Adar

Rabbi Fohrman from AlefBeta explains beautifully the connection between Purim and Nedarim, based on the words of Mordechai to Esther and the discussion of annulment of vows in Numbers 30:14

https://www.alephbeta.org/playlist/what-does-purim-mean

14Any vow or any binding oath of self affliction, her husband can either uphold it or revoke it.		ידכָּל־נֵ֛דֶר וְכָל־שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ:
15However, if her husband remained silent from day to day, he has upheld all the vows and prohibitions she has assumed; he has upheld them since he remained silent on the day he heard it.		טווְאִם־הַֽחֲרֵשׁ֩ יַֽחֲרִ֨ישׁ לָ֥הּ אִישָׁהּ֘ מִיּ֣וֹם אֶל־יוֹם֒ וְהֵקִים֙ אֶת־כָּל־נְדָרֶ֔יהָ א֥וֹ אֶת־כָּל־אֱסָרֶ֖יהָ אֲשֶׁ֣ר עָלֶ֑יהָ הֵקִ֣ים אֹתָ֔ם כִּי־הֶֽחֱרִ֥שׁ לָ֖הּ בְּי֥וֹם שָׁמְעֽוֹ:

14For if you remain silent at this time, relief and rescue will arise for the Jews from elsewhere, and you and your father's household will perish; and who knows whether at a time like this you will attain the kingdom?"

ידכִּ֣י אִם־הַֽחֲרֵ֣שׁ תַּֽחֲרִ֘ישִׁי֘ בָּעֵ֣ת הַזֹּאת֒ רֶ֣וַח וְהַצָּלָ֞ה יַֽעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר וְאַ֥תְּ וּבֵֽית־אָבִ֖יךְ תֹּאבֵ֑דוּ וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת:

9a Nazir and Nissan/Pessach preparations/Omer

We don't cut our hair during the Counting of the Omer; we also take on extra stringencies related to chametz (the Nazir is told to avoid "Chometz Yayin"; we also go to the mikvah and, in order to eat the Korban Pessach, we would have to avoid contact with the dead.

9b Sotah and Pessach/Omer

It is customary to study the tractate of Sotah during the Counting of the Omer, as it has 49 dapim (folios) and the sacrifice brought by the Sotah was of barley, like the omer.


10a Gittin and Pessach/Omer

Free oneself from Egypt/Ba'al


10b Kedushin and Iyar/Omer

Preparing for the Wedding with Hashem


11a Nezikin (Baba Kama, Baba Metzia, Baba Basra) and Lag Ba'Omer

Main laws of Bein Adam L'Chaveroh


11b Sanhedrin (Sanhedrin and Makkos) and Omer/Rosh Chodesh Sivan

End of Makkos talks about Rabbi Akiva and how he comforts his companions (lessons related to the counting of the Omer)

12a Shvuot and Shavuot

Oaths


12b Avodah Zarah and Sivan 

Chet HaEgel


13a Horayos and Tammuz

Sin of the Spies, a mistake made by the leaders of the generation, which led to a sin by the entire community. 



13b Zevachim and Tammuz

 * Korbanot (sacrifices) are brought to atone for sins, and in the three weeks we mourn the destruction of the Temple, where these sacrifices were brought.

 * We yearn for the Temple to be rebuilt so we can once again bring sacrifices and achieve atonement.

14a Menachos and the Three Weeks

* A minchah (meal offering) is brought as an offering for the poor, as one of the few offerings not made of animal products. We do not eat meat during the nine days, and Tammuz and Av are “poor” months.

14b Chullin and Tisha B'Av

 * The tractate of Chullin deals with the laws of koshering animals for secular consumption, not for sacrifices. This highlights the distinction between the sacred and the mundane.

 * On Tisha B'Av, we are in a state of mourning and the Holy Temple is no longer in existence. We are eating mundane food in a time of mourning, similar to the focus of this tractate.

 * The name Chullin also comes from the word chol, which means "secular" or "profane." We are in a state of mourning and have fallen to a state of being cut off from the Holy, having to elevate the mundane.

15a Bechoros and Av

 * Redemption (Pidyon): The tractate extensively discusses the redemption of the firstborn son (Pidyon HaBen) and a firstborn donkey. This theme of redemption from a state of being "owned" or un-sanctified directly relates to the spiritual redemption sought after the destruction. Just as a physical object or person is redeemed and elevated to its proper place, the Jewish people work to restore their elevated status in their relationship with G-d.

The redemption discussed in Bechoros (elevating the firstborn through a physical act of Pidyon) serves as a micro-cosmic reflection of the macro-cosmic redemption that occurred on Tu B'Av for the entire nation. Both events are about leaving behind a state of imperfection or punishment and moving toward a restored, sanctified state.

15b Arachin-Temura and Av/Rosh Chodesh Elul

Arachin: Mesirat Nefesh - dedicating one's whole being in accordance to the Torah (Av). Making and accounting of one's worth (Elul).

Temura: Mistakenly "switching" a holy object/endeavor for something not holy, and by doing so ultimately making both of them holy - Teshuva, elevating the fallen sparks.


16a Kerisus and the first days of Elul

Cheshbon HaNefesh

Talmud starts with the enumerating of major major sins
Why give a number? To explain to you that each one has to be atoned for separately, even if it was all one big "forgetting." In Elul, there is a tendency to think, "You know, let me just do a "general" Teshuvah, that should be good enough." The Talmud comes to teach us, "No, each separate action requires its own atonement, even if it was all one great forgetting."

16b Meilah-Tamid and Elul

Two kinds of Teshuvah

1) for using holy instruments for non-sacred purposes (Meilah)

2) to implement consistency and constant dedication (Tamid)

17a Niddah and Rosh Hashanah

7-day and 11-day cycles

First Set of 22 Days: Alef & Bet, the Heavens and the Earth

First Cycle: Rosh Hashanah to First Days of Sukkot

Alef & Bet

The Heavens and the Earth

Pirkei Avot:

1. The world was created with ten utterances. What does this come to teach us? Certainly, it could have been created with a single utterance. However, this is in order to make the wicked accountable for destroying a world that was created with ten utterances, and to reward the righteous for sustaining a world that was created with ten utterances.

2. There were ten generations from Adam to Noah. This is to teach us the extent of G‑d's tolerance; for all these generations angered Him, until He brought upon them the waters of the Flood.

There were ten generations from Noah to Abraham. This is to teach us the extent of G‑d's tolerance; for all these generations angered Him, until Abraham came and reaped the reward for them all.

The 26th of Elul began the first set of 22 days of the Jewish calendar, which parallel the letters Alef and Beit, as well as the Heavens and the Earth in Perek Shirah. This cycle includes the days of Creation, as well as Rosh Hashanah itself, running until the middle of Sukkot.

The Talmud teaches that Alef Beit together stand for Aluf Binah (learn understanding). The current week of the year, Week 51, is the week of Binah).

Alef, the first letter of the Hebrew alphabet, stands for the Alufoh Shel Olam, the Master of the World, Hashem. Its shape is formed by two yuds and a vav. The yud above represents G-d and the yud below represents the yid, the Jew. The vav that connects the two is Emunah, faith.

Beit, the second letter, stands for Bayit, home. Midrash Tanchuma teaches that G-d created the world because He desired a dwelling place in the lower realms. Beit is also the first letter of the Torah, which begins with the a description of Creation: "Bereshit Barah Elokim Et HaShamayim Ve'Et Ha'Aretz," "In the beginning, G-d created Heaven and Earth. The Beit represents the relationship between G-d and the Jewish people, and the Torah itself serves as a link to bind the Jewish people to G-d.

Heaven and Earth refer back to the opening verse of the Torah, mentioned above. The verses themselves also hint to similar themes as above:

The Heavens are saying: "The heavens speak of G-d's glory, and the skies tell of His handiwork."

As mentioned in the very last set of the year, which overlaps with this one and also includes Rosh Hashanah, "Everything that G-d created in His world, He did not create but for His glory." (Pirkei Avot, 6:11) In the last set, the Grasses sing a verse that it almost identical to that of the Heavens: "May the glory of G-d endure forever, may G-d rejoice in His works." (Psalms 104:31)

The Earth is saying, "The earth and everything in it are G-d's; the inhabited area and all that dwell within it." (Psalms 24:1) And it is saying: "From the wings of the land we have heard song, glory to the righteous." (Isaiah 24:16)

The verse of the Earth speaks of the world as a dwelling place, and G-d's ownership over it, including its dwellers. The second verse appears to link G-d's glory to that of the Tzadik, the one that follows in G-d's ways and that of the Torah. As also mentioned in the last set of the year (which includes Rosh Hashanah), G-d Himself is righteous, and on Rosh Hashanah we pray to be judged as Tzadikim, and inscribed in the Book of Life.

Second Set of 22 Days: Gimmel & Dalet, Eden & Gehennom (Purgatory)

Second Cycle: First Days of Sukkot to Mid-Cheshvan

Gimmel & Dalet

Eden & Gehennom (Purgatory)

Pirkei Avot:

3. With ten tests our father Abraham was tested and he withstood them all--in order to make known how great was our father Abraham's love [for G‑d].

4. Ten miracles were performed for our forefathers in Egypt, and another ten at the sea. Ten afflictions were wrought by G‑d upon the Egyptians in Egypt, and another ten at the sea. With ten tests our forefathers tested G‑d in the desert, as is stated (Numbers 14:22), "They tested Me these ten times, and did not hearken to My voice."

The 19th of Tishrei begins the second set of 22 days of the Jewish calendar, which parallel the letters Gimmel and Dalet, as well as the Garden of Eden and Gehennom (Purgatory).

Gimmel and Dalet have an interesting relationship. Together, they stand for the idea of "Gommel Dalim," helping the poor. "Dal" means poor in Hebrew. It is a well known idea tht Gimmel is shaped in such a way that represents its running toward the "Dal," the letter Dalet.

The Garden of Eden and Gehennom have a similar kind of relationship on a spiritual plane. Gehennom is often translated as "hell," but hell and eternal damnation are not really a Jewish ideas. Judaism believes that a soul usually must undergo some form of cleansing before entering Heaven, and this cleansing takes place in Gehennom.

To some extent, the Garden of Eden represents spiritual richness, while Gehennom represents spiritual lacking. This is reflected in the verses that these elements sing:

• The Garden of Eden is saying, "Arouse yourself, O north [wind], and come, O south! Blow upon my garden, let its spices flow out; let my Beloved come to His garden and eat of its precious fruit." (Song of Songs 4:16)
• Gehinnom is saying: "For He has satisfied the longing soul, and has filled the hungry soul with good." (Psalms 107:9)

These two elements also appear to clearly represent what is about to take place in the next 22 days. We'll still be in the midst of the holiday season, fully cleansed and joyous after Yom Kippur and fully engaged in the mitzvot of Sukkah and Lulav, which are very much linked to the Garden of Eden. The "mitzvah fruit" of these days, the Etrog, is said to have the smell of the Garden of Eden. We also shake the Lulav north and south (as well as in the other directions, East, West, up and down), as in the song above.

Following the holiday and Tishrei, we enter Cheshvan, which is called "Mar Cheshvan," "Bitter" Cheshvan, because it lacks any holidays (for now). We therefore use all our spiritual resources acquired in Tishrei to "enrich" the month of Cheshvan, infusing this month and the physical world as a whole with spirituality. 

(Acrostic Psalm 25, connected to Gehinnom; 3 Psalms for week 5 includes Psalm 15, about Gan Eden)

Third Set of 22 Days: Heh & Vav, the Desert & the Fields

Third Cycle: Mid-Cheshvan to Rosh Chodesh Kislev

Heh & Vav

The Desert & The Fields

Pirkei Avot:

5. Ten miracles were performed for our forefathers in the Holy Temple: No woman ever miscarried because of the smell of the holy meat. The holy meat never spoiled. Never was a fly seen in the slaughterhouse. Never did the High Priest have an accidental seminal discharge on Yom Kippur. The rains did not extinguish the wood-fire burning upon the altar. The wind did not prevail over the column of smoke [rising from the altar]. No disqualifying problem was ever discovered in the Omer offering, the Two Loaves or the Showbread. They stood crowded but had ample space in which to prostrate themselves. Never did a snake or scorpion cause injury in Jerusalem. And no man ever said to his fellow "My lodging in Jerusalem is too cramped for me."

6. Ten things were created at twilight of Shabbat eve. These are: the mouth of the earth [that swallowed Korach]; the mouth of [Miriam's] well; the mouth of [Balaam's] donkey; the rainbow; the manna; [Moses'] staff; the shamir; the writing, the inscription and the tablets [of the Ten Commandments]. Some say also the burial place of Moses and the ram of our father Abraham. And some say also the spirits of destruction as well as the original tongs, for tongs are made with tongs.

The 11th of Cheshvan begins the third set of 22 days of the Jewish calendar, which parallel the letters Heh and Vav, as well as the Desert and the Field in Perek Shirah.

Just as Gimmel and Dalet have an interesting relationship, so too do the letters Heh and Vav. Heh is female, and represents the Divine attribute (sefirah) of Binah, understanding, as well as Malchut, kingship. The letter Heh also is tied to the concept of pregnancy, as it is the first letter in the Hebrew word for it, Herayon. The shape of the Heh is also that of a Dalet with a Yud "impregnated" inside. Of all the sefirot, Malchut does not give, but only receives - that is why it is called a "poor" sefirah, because "she has nothing of her own" (De'leit Lah, like the letter Dalet). The Dalet represents an unrectified feminine aspect, while the Heh, represents a rectified one.

Furthermore, Heh, spelled out in full, appears in the verse, "Heh Lachem Zerah," take for yourselves seed. (Genesis 47:23):

The Magen David and the Kli Yakar interpret the words “Hei lachem zerah” to mean, ‘Take the letter Hei () for yourselves for zerah.’ The word zerah, ‘seed’, often means ‘children’. Therefore, the letter Hei is connected with fertility and having chidren. This is why G-d changed our matriarch Sarah’s name. When the Yud in the name Sarai was changed to a Hei, spelling Sarah–she soon became pregnant with Yitzchak. (http://www.bnaiavraham.com/learning/weekly-parsha/vayigash-sowing-seeds-of-redemption/)

The Vav is male, and symbolizes the sefirah of Yesod (foundation) as well as all of Zeir Anpin, the six masculine emotional Divine attributes (sefirot) that come prior to Malchut, which is female. The shape of the Vav is a straight line, which is associated with male qualities, while female qualities are associated with round, curved shapes, like that of the Heh.

Furthermore, the Vav, which literally means a "hook," grammatically is a letter that connects and transforms. A Vav preceding a word usually means "and." If that word is a verb, the Vav can transform it from past tense to future tense, or vice-versa.

The 22 days of this cycle usually fall mostly within the month of Cheshvan, and start around the time of the yahrzeit of Rachel Immeinu, our matriarch. In Kabbalistic literature, Rachel symbolizes the sefirah of Malchut. As explained previously, Cheshvan is a "poor" month, waiting to be impregnated with the holiness we obtained during Tishrei.

The Heh therefore represents the time in the month of Cheshvan that stands for a "rectified" Malchut, when the initial spiritual void we encountered has already been somewhat filled with spirituality.

The cycle also includes the first days of Kislev, the month of Chanukah, and which is also filled with Chassidic holidays, such as the 19th of Kislev (the Rosh Hashanah of Chasidut) and others. The Vav therefore connects us to the time in which we stood our ground (Yesod) against Greek culture, and transformed darkness into light.

The Desert and the Field have a similar kind of relationship. The Desert also represents the idea of "poverty," be it spiritual or physical, a deep desire for water (Torah). The Desert however, although still symbolic of the bitterness of exile, is already great "step up" from the previous element, Gehennom (purgatory). We are already at a more rectified level of exile.

The Fields are another step closer to elevation. The fields contain even more life and spirituality. Fields are associated with Isaac, who would converse with G-d in the field. As also explained in other places, of the two sons of Isaac, it is Eisav who is called a "man of the field," while Jacob was a wholesome man who would dwell in the tent (of study). In exile, Jacob must learn to be a man of the field as well.

It is also worth noting the progression in the Torah regarding how each of our patriarchs related to the place of the Temple, Mount Moriah. Avraham saw it as a mountain, Isaac as a field, while Jacob knew it as Beit-El, G-d's home (R. Ari Jacobson). A similar progression exists in Perek Shirah, in transforming the world from Gehennom, to a Desert, to a Field.

The desire for water, associated with Desert, also coincides with the time when the Flood began, on the 17th of Cheshvan. Also, the elements of the coming 22-day cycles will be related to water.

The above is reflected in the verses that the two elements sing:

• The Wilderness (Desert) is saying, "The wilderness and the desert shall rejoice, and the arid region shall exult, and blossom like the rose." (Isaiah 35:1)
• The Fields are saying, "God founded the land with wisdom; He established the heavens with understanding." (Proverbs 3:19)

The Desert sings of its desire for water (Torah), and the day it will be completely rectified in the Messianic era. The Fields speak of foundation (Yesod) and wisdom (Chochmah), the quality most associated with Greek culture, and one of its biggest threats in the time of Chanukah. Many aspects of Greek wisdom and reasoning, however, when properly incorporated into Jewish values, have proven immensely beneficial. (See Maimonides, and also how Talmai ("Ptolomy," the Greek leader at the time), has the same gematria as "Talmud.")

Fourth Set of 22 Days: Zayin & Chet, the Waters & the Seas

Fourth Cycle: Rosh Chodesh Kislev to Chanukah

Zayin & Chet

The Waters & The Seas

Pirkei Avot:

7. There are seven things that characterize a boor, and seven that characterize a wise man. A wise man does not speak before one who is greater than him in wisdom or age. He does not interrupt his fellow's words. He does not hasten to answer. His questions are on the subject and his answers to the point. He responds to first things first and to latter things later. Concerning what he did not hear, he says "I did not hear." He concedes to the truth. With the boor, the reverse of all these is the case.

8. Seven types of retribution come to the world, for seven types of sin. When some tithe and others don't, a hunger caused by turmoil ensues: some are hungry, others have their fill of food. When all are unanimous in their failure to tithe, a hunger by drought ensues. For not separating chalah, an annihilating hunger results.

Plagues come to the world for those capital crimes mentioned in the Torah that have not been given over to the court, and for desecrating the produce of the sabbatical year.

The sword comes to the world for the procrastination of justice, the corruption of justice, and because of those who misinterpret the Torah.

This Wednesday, the 4th of Kislev, begins the fourth set of 22 days of the Jewish calendar, which parallel the letters Zayin and Chet, as well as the Waters and the Seas in Perek Shirah.

Just as we saw with Gimmel and Dalet and then with Heh and Vav, the letters Zayin and Chet are also complementary. Zayin represents Creation, the physical struggles connected to it as well as the spirituality within it, such as the Shabat. Zayin means weapon, and Zan means to provide (materially). There is a deep connection between making a living and going to battle. The word for Lechem (bread/sustenance) is also found in the word Milchama (war). 

(See Rabbi Michael Munk's, "Wisdom of the Hebrew Letters")

Chet, on the other hand, represents tremendous power and inner qualities that are above nature. Chet stands for Cheit (sin), but also the ability to overcome sin and live (Chaim). (Munk) Rebbe Nachman of Breslov, in the opening pages of Likutei Moharan, explains that Cheit is Chiut (vitality), which is also the inner wisdom (Chochmah) and thinking (Sechel).

The Water and the Seas have a similar kind of relationship. Water is the source of life in the physical world. We ourselves are made of mostly water. Yet water also represents the Torah, and is deeply connected to all things spiritual. The Waters sing: "The sound of His voice places the multitude of waters in the heavens and He raises the vapors from the end of the earth." (Jeremiah 51:16) Water is connected to both heaven and earth; the material as well as the spiritual.

The Seas represent tremendous awe-inspiring might, deep below the surface, yet reflecting also G-d's tremendous heights. The Seas say: "More than the voices of many waters, mightier than the breakers of the sea, Hashem is mighty on high." (Psalms 93:4)  The Seas also represent inner wisdom, waiting to be revealed, like in the splitting of the Sea of Reeds in our redemption from Egypt. (See Rabbi Slifkin's, "Nature's Song") 

The 22 days of this cycle all fall within Kislev. Kislev represents the month of the physical and spiritual struggle against the Greeks. It is also a month very much connected with supernatural redemption (ie. the 8 days of Chanukah) as well as deep supernatural kabbalistic wisdom (represented by the olive oil and the light of the Menorah) and secrets, such as those revealed beginning on the 19th of Kislev - the Rosh Hashanah of Chassidut and the date of the personal redemption of the Alter Rebbe of Lubavitch.

Fifth Set of 22 Days: Tet & Yud, the Rivers & the Wellsprings

Fifth Set of 22 Days: From First Days of Chanukah to Mid-Tevet

Tet & Yud

The Rivers are saying: "Let the rivers clap their hands, let the mountains sing for joy together!" (Psalms 98:8)

The Wellsprings are saying: "And as singers who are like dancers are all those who study You." (Psalms 87:7)

9. Carnage by wild beasts comes to the world for false oaths and the desecration of G‑d's name.

Exile comes to the world for idol-worship, sexual promiscuity, murder and the failure to leave the land fallow on the sabbatical year.

There are four time-periods when plagues increase: on the fourth and seventh years [of the sabbatical cycle], on the year following the seventh, and following the festivals of each year. On the fourth year, because of [the neglect of] the tithe to the poor that must be given on the third year; on the seventh, because of the tithe to the poor that must be given on the sixth; on the year after the seventh, because of the produce of the sabbatical year; and following each festival, because of the robbing of the poor of the gifts due to them.

10. There are four types of people: One who says, "What is mine is yours, and what is yours is mine" is a boor. One who says "What is mine is mine, and what is yours is yours" -- this is a median characteristic; others say that this is the character of a Sodomite. One who says, "What is mine is yours, and what is yours is yours" is a chassid (pious person). And one who says "What is mine is mine, and what is yours is mine" is wicked.

The 26th of Kislev begins the fifth set of 22 days of the Jewish calendar, which parallel the letters Tet and Yud, as well as the Rivers and the Wellsprings in Perek Shirah.

Just as we saw with the previous pairs, Tet and Yud are also complementary. Tet is connected to the Hebrew word Tov, good, which in turn is generally connected to the Torah and to light. Tet also means snake in Aramaic, which represents desire, as well as physicality in general. Connecting the two concepts, Tet is connected to the hidden good, as our sages comment that the Torah refers to the good inclination as good, and the evil inclination as "very good." (Rabbi Raskin, "Letters of Light: Tet"

http://www.chabad.org/multimedia/media_cdo/aid/2018348/jewish/Letters-of-Light-Tet.htm)

Yud represents spirituality. It is simply a dot on the page. The Heavens are said to have been created with the letter Yud. The Yud also generally represents wisdom. It is also connected to the pintele yid, the spiritual essence of every Jew, which if one digs deep enough one will certainly find.

The Rivers and the Wellsprings have a similar relationship. As explained previously, water in general is a symbol of Torah. The Rivers also represent the revealed physical life - rivers are usually full of fish, as well as other fauna and flora that are a great source of sustenance for those near it.

Wellsprings represent Torah as well; Torah that comes from deep within, and comes out through much digging (like the wells of Isaac). The Baal Shem Tov had a vision in which he encountered Mashiach and asked him he would come. The answer: "When the your wellsprings have spread outwards."

The 22 days of this cycle all fall within Chanukah as well as the beginning of Teveth, including the fast of the Tenth of Teveth. Chanukah is about the victory of Torah and light over Greek wisdom and darkness. Teveth, the coldest month of the year, is known as the time when "the body benefits from the body." This is connected to physical desire and the snake, as mentioned above. The month of Teveth is represented by the tribe of Dan, which has the snake as its symbol.

The Lubavitcher Rebbe explains that the concept of "the body benefits from the body," has also a very spiritual dimension. It is about how the essence of the Jewish people connects to the essence of G-d. This is connected to the idea of digging and finding the spiritual within the mundane and the spread outward of the wellsprings of the Ba'al Shem Tov.

The tenth of Teveth has the potential for being an incredibly happy and spiritual day. This potential is connected to another fast which is also on the tenth of the month, Yom Kippur, and will be fulfilled with the coming of Mashiach.

Sixth Set of 22 Days: Kaf & Lamed, Day and Night

Sixth Set of 22 Days: From Mid-Tevet to Yud Shvat

Kaf & Lamed

Day and Night

11. There are four types of temperaments. One who is easily angered and easily appeased--his virtue cancels his flaw. One whom it is difficult to anger and difficult to appease--his flaw cancels his virtue. One whom it is difficult to anger and is easily appeased, is a chassid. One who is easily angered and is difficult to appease, is wicked.

12. There are four types of student. One who is quick to understand and quick to forget--his flaw cancels his virtue. One who is slow to understand and slow to forget--his virtue cancels his flaw. One who is quick to understand and slow to forget--his is a good portion. One who is slow to understand and quick to forget--his is a bad portion.

The 18th of Teveth began the sixth set of 22 days of the Jewish calendar, which parallels the letters Kaf and Lamed, as well as the Day and the Night in Perek Shirah. This 22-day period begins in Teveth and runs through almost half of Shevat.

Kaf is connected to the Hebrew word Keter, crown, which in Kabbalah is connected to those aspects of the soul that are above intellect: Emunah (faith), Ta'anug (pleasure), and Ratzon (desire). Kaf also means the palm of the hand, or a spoon, both of which are slightly bent in order to serve as a receptacle, a kli (which is also with the letter Kaf).

Lamed is the root of the words Lilmod (to study) and Lelamed (to teach). The Lamed is particularly connected with the Oral Torah, the part of the Torah which was never intended to be written down, but instead was transmitted orally from teacher to student.

In Kabbalah, the Day is connected to intellect, while the Night represents that which is above intellect, particularly Emunah, faith. These concepts can be found in the verses each of the two sing in Perek Shirah:

The Day is saying: "Day to day utters speech, and night to night relates knowledge." (Psalms 19:3)
The Night is saying: "To speak of His kindness in the morning, and of His faithfulness by nights." (Psalm 92:3)

The Hebrew word for knowledge is Da'at, which in Kabbalah is interchangeable with Keter. Faithfulness above, in Hebrew, is Emunah.

Teveth is a time of the year where the nights are particularly long and cold, yet around this time is also when the nights slowly start getting shorter again, and the days start getting longer. Our sages tell us that long nights were given in order to study Torah. Traditionally, the Oral Torah is what is studied by night, while the Written Torah is studied only during the day.

Shevat is particularly connected to all of the above. As explained in Book 1, Shevat is connected to the Tribe of Asher, which stands for Ta'anug (pleasure). Shevat is also very much connected to Emunah, given that we celebrate the New Year of the Trees, Tu B'Shvat, in the middle of the winter. Finally, Shevat is connected to the Oral Torah. Moshe began teaching the Oral Torah to the Jewish People during this month, and the Chidushei HaRim teaches that all insights in the Oral Torah for the entire come to a person during the month of Shevat.