Week 38 (Book 2): Daniel and Not Acting Arrogantly with One's Knowledge

HAAZINU: who ate the fat of their sacrifices and drank the wine of their libations? Let them arise and help you! Let them be your shelter! (Deuteronomy 32:38)

HAFTORAH: I have pursued my enemies and have destroyed them; Never turning back until they were consumed. (II Samuel 22:38)

QUALITY TO ACQUIRE THE TORAH: Does Not Act Arrogantly With His Knowledge (Studies)

PROPHET: Daniel (Shemaiah)

LEVITICAL CITY: Nahalal

Week Thirty-Eight is the last week of Sivan, and Haazinu’s verse continues the questions from the previous week, where G-d asks the Jews where is the protection that they sought from other gods. Again, a positive reading of the verse would be a continuation of the questions asked to Israel’s enemies. The Haftorah’s verse appears to directly support this reading, since it speaks of how King David (the Jewish people) was able to pursue his enemies and destroy them completely, without their being able to find any refuge.

The quality for this week is “does not act arrogantly with his knowledge (studies).” As explained in the previous week, haughtiness is diametrically opposed to holiness and to the Torah. Therefore, to act arrogantly based on his knowledge would be the utmost example of inappropriate behavior. After all the knowledge does not belong to the individual but to G-d. Another way to read the verse is to read it to mean “does not act arrogantly with His (G-d’s) knowledge,” because the knowledge is ultimately all G-d’s. This is also an important message of the month of Sivan.

This week’s prophet is Daniel. It is worth noting that in Book 1, we explained how Week 38 is that of the lion. Daniel is known primarily for his being thrown in the den of hungry lions and miraculously being saved.

Daniel’s interpretation of Nebuchadnezzar’s dream shows how Daniel does not act arrogantly with his knowledge. Interpretation of the dreams comes from G-d. Everything comes from G-d:

And to these youths, the four of them, G-d gave knowledge and understanding in every script and wisdom, and Daniel understood all visions and dreams. And at the end of the days that the king ordered to bring them, the chief officer brought them before Nebuchadnezzar. And the king spoke with them, and of all of them, no one was found to equal Daniel, Hananiah, Mishael, and Azariah; and they stood before the king. And in every matter of the wisdom of understanding that the king requested of them, he found them ten times better than all the necromancers and astrologers in all his kingdom. (Chapter 1:17-20)

Then Daniel entered and requested of the king that time be given him, and the interpretation would be told to the king. Then Daniel went home and let his colleagues, Hananiah, Mishael, and Azariah, know of the matter. And to pray and beg of the G-d of heaven about this secret, that Daniel and his colleagues should not perish with the remaining wise men of Babylon. Then the secret was revealed to Daniel in the vision of the night; then Daniel blessed the G-d of heaven.  

Daniel spoke up and said, "May the Name of G-d be blessed from everlasting even to everlasting, to Whom are wisdom and might. And He changes the times and the seasons, He removes kings and sets up kings; He grants wisdom to the wise and knowledge to those who know understanding. He reveals the profound and secret things; He knows what is in the dark, and light dwells with Him. To You, O G-d of my forefathers, I give thanks and praise, for You have given me wisdom and might, and now You have let me know what I requested of You, for the matter of the king You have let me know." (…)

The king spoke up and said to Daniel, whose name was Belteshazzar, "Do you have the ability to tell me the dream that I have seen and its interpretation?"   Daniel answered the king and said, "The secret that the king asks, no wise men, astrologers, necromancers, or demonologists can tell the king. But there is a G-d in heaven Who reveals secrets, and He lets King Nebuchadnezzar know what will be at the end of days; that is your dream and the visions of your head on your bed.  

You, O king, your thoughts came while on your bed, what will be after this, and the Revealer of secrets lets you know what will be. And I-not with wisdom that I possess more than all living, did He reveal this secret to me, but in order that they should let the king know the interpretation, and you should know the thoughts of your heart. (Chapter 2:16-30)

Daniel’s actions are like those of his predecessor, Joseph, in his first interaction with Pharaoh:

And Pharaoh said to Joseph, "I have dreamed a dream, and there is no interpreter for it, but I have heard it said of you [that] you understand a dream, to interpret it." And Joseph replied to Pharaoh, saying, "Not I; G-d will give an answer [that will bring] peace to Pharaoh." (Genesis 41:15-16)

Rashi explains that there is a discussion among the sages on whether Daniel should be considered a prophet. Therefore, some substitute Shemaiah. The prophet Shemaiah, who prophesized in the times of Rehavam, the son of Solomon, would be significantly out of the chronological order presented here. There was another Shemaiah (a kohen), the father of Uriah, which would be somewhat closer chronologically, but still out of order. Perhaps, the name Shemaiah is instead another hint to the quality of this week, and of Daniel. The name Shemaiah comes from the word “Lishmoah,” to hear, and the name of Hashem, meaning “heard G-d,” or perhaps “G-d heard.” It hints to the humility and complete lack of arrogance necessary for a prophet; to remember that his function is simply to be a conduit, to hear the word of G-d, when G-d hears His people. These are the qualities associated with the month of Sivan as well.

The levitical city for this week is Nahalal, whose name includes the word “hallel” to praise. To praise G-d for all the kinds he’s done for us is the ultimate form of humility.

Week 39 (Book 2): Baruch and Not Being Happy in Handing Down Decrees

HAAZINU: See now that it is I! I am the One, and there is no G-d like Me! I cause death and grant life. I strike, but I heal, and no one can rescue from My Hand! (Deuteronomy 32:39)

HAFTORAH: And I have consumed them, and I have crushed them that they cannot rise; Yes, they are fallen under my feet. (II Samuel 22:39)

QUALITY TO ACQUIRE THE TORAH: Does Not Take Pleasure in Handing Down [Halachic] Decisions (Einoh Sameach B’hora’ah)

PROPHET: Baruch

LEVITICAL CITY: Betzer, City of Refuge

The thirty-ninth week of the year is that of Rosh Chodesh Tammuz as well as Gimmel Tammuz, the date of the Rebbe’s passing and also the beginning of the liberation of the Sixth Lubavitcher Rebbe. Tammuz is marked by the the fast of the 17^th of Tammuz, when the walls of Jerusalem were breached. This month is represented by the tribe of Reuven, Jacob’s firstborn.

In the verse of Haazinu, G-d exclaims that He is the One true G-d. He causes death, but he also grants life. He strikes but He also heals. This verse perfectly represents the month of Tammuz, which before the times of Mashiach is associated with death and suffering, but which afterwards will be associated with life and healing.
 
The Haftorah verse for this week seems related to the very last words in Haazinu, which state that “no one can rescue from My Hand.” During this month, in the past we have been crushed and consumed, but in the future, the enemies of the Jews will fall under their feet.

The quality of this week is “does not take pleasure in handing down [halachic] decisions.” This is related to the idea of not using the Torah for one’s own honor. A more literal translation of the phrase, is that the person “is not happy” in making rulings. Tammuz has certainly been a month in which the Jewish people have not been happy in the past, as we have been handed down difficult decrees during this time. Yet, we must realize that it is also in our power to reverse these decrees, through Teshuvah, repentance. 

This week’s prophet is Baruch, the scribe of Jeremiah. Baruch was given the task of reading Jeremiah’s dire prophecies to the people; a task he certainly was not happy performing and in which he did not take pleasure. Nevertheless, he handed down the decrees, in accordance to his master’s will. Interestingly, all four prophets of the month of Tammuz are related to Baruch. After Baruch, the following prophet is his father, then his brother, and then finally his grandfather.

The levitical city for this week is Betzer, which is also a city of refuge. Betzer means fortification, a very appropriate name for this week, since it was in Tammuz that the fortifications of Jerusalem were breached. It is also worth noting that all cities for this week are connected to Moab, and Jeremiah’s prophecy against this nation in Chapter 48 of his book. Moab represents the kelipah of broad powers (both physical and intellectual), and the fear of losing them.[1] This is parallel to Reuven himself.

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[1] http://www.openyeshiva.com/texts/Beshalach_5767.pdf

Week 40 (Book 2): Neriah and "Bearing the Burden with One's Friend"

HAAZINU: For I raise up My hand to heaven, and say, 'As I live forever.' (Deuteronomy 32:40)

HAFTORAH: For You have girded me with strength for the battle; You have subdued under me those that rose up against me. (II Samuel 22:40)

PIRKEI AVOT QUALITY: Bears The Burden With One's Friend (Noseh B’Ol Im Chaveroh)

PROPHET: Neriah

LEVITICAL CITY: Jahaz (or Yahatz, or Yahatzah)

Week Forty is the second week of Tammuz, and Haazinu’s verse refers to G-d making an oath, raising His hands to heaven. (Interestingly, in Book 1, the wolf’s song during this week also makes reference to an oath). An oath adds additional weight and power, as well as determination and foundation (“yesod”).

The Haftorah verse for this week speaks again of G-d girding King David with strength for battle. King David’s previous verses (since the week of Lag Ba’omer) had all been about being fortified and being victorious in battle. Perhaps the repetition is to indicate that in conquest it is often not sufficient to be victorious once. One has to show a certain amount of yesod, being able to encounter the same situation over and over again, and remain victorious without budging.

The quality for this week is "bears the burden with one's friend" (noseh b’ol im chaveroh). The quality is not "bears the friend’s burden," but rather that both should share the burden together. This burden, or yoke, could even be referring to the yoke of Torah, which nevertheless needs acquiring day in and day out – an ongoing battle that takes place during one’s entire life.

In Tammuz we face a heavy burden; through love of our fellow we help each other and fix the root cause of what brought this state in the first place – baseless hatred. The quality for this week and all coming weeks up until Rosh Chodesh Av are related to how to act toward one’s friend.

This week’s prophet is Neriah. Not much is known about Neriah, other than that he was the father of Baruch, the prophet of the previous week. Neriyah was related to and a contemporary of other prophets mentioned this month (Baruch, Machseyah, Serayah, as well as Huldah), who had the burden of giving the news of the upcoming destruction. The name Neryah means the "candle of G-d," and ultimately that is what we all are at our essence, One soul.

This week’s levitical city is Jahaz. This is where Israel destroyed Sihon, the king of the Amorites (this is depicted in the Torah portion of Chukat, which is always read this time of the year). Yachatz is also mentioned in Tanach in connection with the people of Moab. Although Yahaz was originally conquered by the Jewish people under the leadership of Moshe, it was apparently reconquered by Moab at some point later in history. This parallels the idea, which in so many ways is connected to the month of Tammuz, that it is not enough to conquer something one time. There must be ongoing vigilance, a foundation, to keep it under our control. Reuven himself (who is connected to the month of Tammuz) had this struggle: he was given the right of the firstborn, yet he could not maintain it. After his sin, his repentance was constant - he was always in a state of Teshuvah.

Yachatz means “will apportion,” “divide,” “break,” like the Yachatz step in the Passover Seder. The breaking of the Matzah in the Seder is done in order to symbolize its “brokenness” and its status as the “poor man’s bread.” The month of Tammuz is connected to the idea of poverty, as previously explained.[1]

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[1] The month of Tammuz is related to the Hebrew letter Dalet and Av is related to the Lamed, spelling the word "Dal," poor. These two are known to be difficult months. How do you raise them up? You connect them to the month that follows, Elul, related to the Tav. Together, the three months together spell "Delet," door, a reference to the gates of repentance (Teshuvah). (Bnei Yissachar, based on Sefer Yetzirah)

Week 41 (Book 2): Judgement followed by Teshuvah

HAAZINU: When I sharpen the blade of My sword, and My hand grasps judgment, I will bring vengeance upon My adversaries and repay those who hate Me. (Deuteronomy 32:41)

HAFTORAH: And of my enemies You have given me the back of their necks; them that hate me, that I may cut them off. (II Samuel 22:41)

PIRKEI AVOT QUALITY: Judges Him Favorably (Machrioh Lechaf Zechut)

PROPHET: Seraiah

LEVITICAL CITY: Kedemoth

The forty-first week of the year is that of 12^th/13th of Tammuz, as well as of the 17th of Tammuz. In the verse of Haazinu, G-d exclaims that He will take vengeance upon His enemies and repay those that hate Him. The Haftorah’s verse contains exactly the same concepts: defeating the enemy and destroying those that hate. Judgement and Divine wrath are certainly central themes of th 17^th of Tammuz.

The quality of this week is “judges him favorably” (machrioh lechaf zechut).” This is related to the fixing of our sense sight, which is connected to Tammuz. The exact term used is “Machrioh Lechaf Zechut” which literally means, “tips him to the side of merit.” The sentence therefore is literally translated as “tips him to the side of merit.” Rebbe Nachman teaches that when focuses on someone else’s positive points, he in fact tips the person to the side of merit. Maimonides also addresses this principle more broadly, in the context of Teshuvah, which is also necessary during this month:

Throughout the entire year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his balance and that of the entire world to the side of guilt and brings destruction upon himself. On the other hand, if he performs one mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others. Mishneh Torah (Hilchot Teshuva 3:4)

Like in the previous week, the actions involved are not solely related to his friend, but instead, the invidual includes himself in the “balance,” and by acting justly tilts the balance of his friend as well.

This week’s prophet is Seraiah, Baruch’s brother. Seriah went into exile with the Zedekiah the King of Judah. Similar to Baruch, Jeremiah tasked him with reading dire prophecies to the king. This time, however, the harsh words delivered were against Babylon itself. The Jewish king and the his people were thus now being judged favorably, since Jeremiah’s prophecy assured that their suffering would one day end and be avenged. (Jeremiah, Chapter 51:59-64)

The levitical city for this week is Kedemoth. The desert of Kedemoth was where the Moshe sent messengers to Sihon, king of Heshbon, with words of peace. After Sihon rejected peace, it was in Kedemoth that he was miraculously defeated. Sihon’s actions were rooted in deep Sinat Chinam (gratuitous hatred), which is also what caused the destruction of the Temple commemorated during these days. Kedemoth comes from the word Kedem, which means "days of yore," often used in the context of the Garden of Eden and the previous pristine state of humanity. During this month, we begin our Teshuvah and try to connect back to that state. 

Week 42 (Book 2): Mehsiah and Being Placed in the Path of Truth

HAAZINU: I will intoxicate My arrows with blood, and My sword will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy.' (Deuteronomy 32:42)

HAFTORAH: They looked about, but there was no one to save them; [Even] to the Lord, but He answered them not. (II Samuel 22:42)

PIRKEI AVOT QUALITY: Places Him [in The Path of] Truth (Ma’amidoh Al Ha’Emet)

PROPHET: Mehsiah

LEVITICAL CITY: Mephaath

Week Forty-Two is the last week of the month of Tammuz, and Haazinu’s verse refers to G-d destroying Israel’s enemies. The Haftorah again contains the same theme, associated also with the month of Tammuz, when in the future, the Jewish people’s fortunes in this month will be reversed for the good.

The quality for this week is places him [in the path of] truth (ma’amidoh al ha’emet). The verb used does not means place, but rather "raise." It is the same verb used in the opening verses of Pirkei Avot, in which the Men of the Great Assembly advised that future generations, “raise up many students.” The reason the word “raise” is used, is that the students have to be able to stand on their own two feet. Truth, by definition is the necessary foundation for one to be able to stand on his/her own.[1]

This week’s prophet is Mehsiah. Mehsiah was the grandfather of Baruch and Seriah. His name appears in Chapters 32 and 51 of the Book of Jeremiah. In both chapters, the punishment mentioned is ultimately necessary to set the Jewish people on a path of truth and goodness.

This week’s levitical city is Mepha’ath. Mepha’ath is also one of the cities mentioned in the prophecy against Moab. The word Mepha’ath means "to shine." As mentioned previously, this month is about working on our sense of sight. As we work on our own self-refinement and look at things in the proper positive way, we can see beauty shine forth, both in others and in ourselves.

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[1] The letters of emet themselves allude to this. They all have “stable foundations,” and can stand on their own. The opposite of truth, sheker, is made up of three letters that cannot stand on their own – they are unstable and fall. This is reminiscent of the song of the Fox, in week 41 of Book 1, which states, “Woe to him that builds his house without justice and his chambers without lawfulness…” In Week 42 of Book 1, the hound sings, "Let the righteous rejoice in G-d; praise is befitting to the upright." (As explained there, these statements reflect why the Temple could not stand due to the corruption of the times, as well as the proper way to correct these flaws.

Week 43 (Book 2): Destruction that Leads to Peace

HAAZINU: Sing out praise, O you nations, for His people! For He will avenge the blood of His servants, inflict revenge upon His adversaries, and appease His land [and] His people. (Deuteronomy 32:43)

HAFTORAH: Then I ground them as the dust of the earth, as the mud of the streets I did tread upon them, I did stamp them down. (II Samuel 22:43)

PIRKEI AVOT QUALITY: Places Him [in The Path of] Peace (Ma’amidoh Al Hashalom)

PROPHET: Haggai

LEVITICAL CITY: Jattir

The forty-third week of the year is that of Rosh Chodesh Av. Av is connected to the Tribe of Shimon, while  Rosh Chodesh  itself is the yahrzeit of Aharon the Kohen. It is the month of Tisha B’Av, which marks the destruction of the First and Second Temples, and also the day in which the Messiah is born.

In the verse of Haazinu, the theme of Divine retribution continues, although there is now a greater emphasis on praising the Jewish people and the Land of Israel. The Haftorah’s verse also continues the same theme, although here too there is a focus on the physical Land, and the mud of its streets.

The quality of this week is “places him [in the path of] peace” (ma’amidoh al hashalom). Aharon is very much associated with peace. Hillel states that we should all be students of Aharon, who “loves peace and pursue peace…” As explained in the previous week, the verb “ma’amidoh” is connected to raising students. This is hinted to in the lighting of the menorah, in the beginning of the Torah portion of Beha’alotchah, in which Aharon it told to “raise” the lights of the Menorah until they could stand on their own.

This week’s prophet is Haggai. His prophecy is very much connected to the theme of the destruction of the Temple, as well as its rebuilding. His words are also connected to peace:

1. In the seventh [month], on the twenty-first of the month, the word of the Lord came through Haggai the prophet, saying:

2. Say now to Zerubbabel the son of Shaltiel, the governor of Judah, and to Joshua the son of Jehozadak the High Priest, and to the remnant of the people, saying:          

3. Who among you is left, who saw this house in its former glory? And as you see it now, is it not as nothing in your eyes? 

4. And now, be strong, Zerubbabel, says the Lord; and be strong, Joshua the son of Jehozadak the High Priest; and be strong, all the people of the land, says the Lord. And (for I am with you, says the Lord of Hosts) do      

5. the thing that I set up with you when you left Egypt. And My spirit stands in your midst; fear not.           

6. For so said the Lord of Hosts: [There will rise] another one, and I will shake up the heaven and the earth and the sea and the dry land [for] a little while.           

7. And I will shake up all the nations, and they shall come [with] the precious things of all the nations. And I will fill this House with glory, said the Lord of Hosts.         

8. The silver is Mine, and the gold is Mine, says the Lord of Hosts.

9. The glory of this last House shall be greater than the first one, said the Lord of Hosts. And in this place I will grant peace, says the Lord of Hosts.

(Chapter 2:1-9)(emphasis added)      

The levitical city for this week is Jatir. Jatir, comes from the word Yeter, which means the remains, what is left over after destruction. The name is very appropriate for the month of Av. Yeter can also mean “an addition,” which is related to the word Yoter, which means “more.” In the future with the coming of the Mashiach, Av will be a month of added importance and celebration.

Week 44 (Book 2): Zechariah and Settling One's Heart

HAAZINU: And Moses came and spoke all the words of this song into the ears of the people he and Hoshea the son of Nun. (Deuteronomy 32:44)

HAFTORAH: And You have allowed me to escape from the contenders amongst my people; You shall keep me as head of nations; a people whom I have not known serve me. (II Samuel 22:44)

PIRKEI AVOT QUALITY: He Deliberates in His Study (Mityashev Liboh Betalmudoh)

PROPHET: Zechariah

LEVITICAL CITY: Holon

Week Forty-Four is the week of Tisha B’Av, and Haazinu’s verse states that Moshe, together with Yehoshuah, spoke all the words of the song into the "ears of the people." As mentioned previously, the month of Av is connected to the tikkun (the spriritual “fixing”) of our sense of hearing. Perhaps Yehoshua is mentioned here together with Moshe because, of all the people, it was he that was best able to absorb Moshe’s teachings.

This week is connected to the birth of Mashiach (on the 9^th of Av) and the Midrash (Shemot Rabbah) teaches that, “Moshe is the first redeemer and the final redeemer.” Similarly, Yehoshuah is also a prototype for Mashiach Ben Yoseph.

The Haftorah for this week is clearly connected to the coming of Mashiach: “You shall keep me as head of nations; a people whom I have not known serve me.” Mashiach will be not only the king of Israel, but will represent the Kingdom of G-d on earth.

The quality for this week is “he deliberates in his study” (mityashev liboh betalmudoh). Great part of the destruction of the Temple that occurred on the 9^th of Av, was due to to the hot-headed behavior of the zealots at that time. The Torah scholars of the time, on ther other hand, sought calm and compromise.

A more literal translation is that “he settles his heart with his study.” The Midrash states that Mashiach is a metzorah, someone who suffers from a form of spiritual skin disease. The Midrash further states that Mashiach cures one wound at a time. The Alter Rebbe explains that the cure for the metzorah is Torah. That is why the verse states that “this shall be the Torah of the metzorah on the day of his purification” (Leviticus 14:2) when a more straightforward wording of the verse should have been, “this is the purification of the metzorah in the day of his purification.” The metzorah is someone whose heart is unsettled. It is the Torah that settles it.

The above statement can also be read to be referring to the heart of his friend – a continuation of the qualities of the previous weeks. Mashiach will be someone known for his Torah and his power of speech. The word Mashiach is spelled the same as Mesiach, one who speaks, converses.

This week’s prophet is Zechariah. We read about a previous Zechariah in the kinot (dirges) for Tisha B’Av, and about how he was killed during the time of the destruction of the First Temple and his blood had to be avenged:. It is connected also to the idea of "settling one's heart" (in this case, the "settling" of Zechariah's blood): 

Our Sages say that when Nebuzaradan entered the Temple he found the blood of Zechariah seething. He asked the Jews what this phenomenon meant, and they attempted to conceal the scandal, but he threatened to comb their flesh with iron combs. So they told him the truth: "There was a prophet among us who chastised us, and we killed him. For many years now his blood has not rested."

Nebuzaradan said, "I will appease him." He then killed the members of the Great and Small Sanhedrins, then he killed youths and maidens, and then school-children. Altogether, he killed 940,000 people. Still the blood continued to boil, whereupon Nebuzaradan cried: "Zechariah, Zechariah! I have slain the best of them; do you want all of them destroyed?" At last the blood sank into the ground (Talmud, Gittin 57b).[1]

Zechariah’s prophecy also makes some of the most direct references to Mashiach:

Be exceedingly happy, O daughter of Zion; Shout, O daughter of Jerusalem. Behold! Your king shall come to you. He is just and victorious; humble, and riding a donkey and a foal, the offspring of [one of] she-donkeys. (Zechariah 9:9)

In the tale of Rabbi Akiva in which he laughs while the other rabbis mourn, it is the prophecy of Zechariah that brings consolation: “Old men and women shall yet sit in the streets of Jerusalem.”[2]

This week’s levitical city is Holon. Holon comes from the word “chol,” which means sand, as well as profane.[3] Similar to the destruction of the Temple, when something is emptied of its holiness, it is "chol," filled with a vacuum, “dead” like the sand of the sea. And yet, in the Torah perhaps nothing represents more the idea of life, particularly of children, than the sand. We are promised to be as numerous as them one day. One day, our tears of sadness, of “sandness,” will be tears of joy, and "the earth will be filled with the knowledge of G-d, as the water covers the sea" … and the sand. The numerical value of the word ”chol” is forty-four. Holon is also the name of a city in modern-day Israel, the country’s second largest industrial area.

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[1] http://www.chabad.org/library/article_cdo/aid/144569/jewish/The-First-Temple.htm#footnoteRef1a144569; the This section of the Talmudic tractate of Gittin is customarily studied on Tisha B’Av.

[2] http://www.chabad.org/library/article_cdo/aid/296637/jewish/The-Laughter-of-Rabbi-Akiva.htm

[3] It is worth noting that this section was written close to the time of Hurricane Sandy, and the Sandy Hook tragedy.