Week 19 (From the Book): To Feel that G-d is Close Even When He Seems Far Away

The locust is saying, "O G-d, You are my Lord; I will exalt You, I will praise Your Name; for You have done wondrous things; Your counsels of old are faithfulness and truth." (Isaiah 25:1)

Rabbi Chalafta the son of Dosa of the village of Chanania would say: Ten who sit together and occupy themselves with Torah, the Divine Presence rests amongst them, as is stated: "The Almighty stands in the congregation of G-d" (Psalms 82:1). And from where do we know that such is also the case with five? From the verse, "He established his band on earth" (Amos 9:6). And three? From the verse, "He renders judgment in the midst of the tribunal" (Psalms 82:1). And two? From the verse, "Then the G-d-fearing conversed with one another, and G-d listened and heard" (Malachi 3:16). And from where do we know that such is the case even with a single individual? From the verse, "Every place where I have My name mentioned, I shall come to you and bless you" (Exodus 20:21).

Hod shebeTiferet (glory and gratefulness within the context of beauty and balance)

In the nineteenth week, when we celebrate the Chassidic holiday of Yud Shevat, in Perek Shirah, the locust blesses and praises G-d, recognizing His wonders as well as His true and loyal advice given from afar. (Isaiah 25:1) Yud Shevat is the yahrzeit of the Sixth Rebbe of Lubavitch, Rabbi Yosef Yitzchak Schneerson, and also the date in which his successor, Rebbe Menachem Mendel Schneerson, became rebbe exactly one year later.

As explained above, Shevat represents the transmission and the development of the Oral Torah. The first to pass on this tradition was Moses, who transmitted it to Joshua. Yud Shevat represents the transition, as well as the transmission of the Torah of Chassidut from the Sixth Lubavitcher Rebbe to the Seventh.

This week, which immediately precedes Tu B'Shvat, the song of the locust includes the words etzot as well as emunah. Etza means "advice," but etz means tree. Emunah means faith. As already explained, the month of Shevat is related both to trees and to faith. In the middle of winter, the Jewish people celebrate Tu B’Shvat, trusting that the trees, which are now cold and leafless, will soon be able to blossom and yield fruit.

Interestingly, the song of the locust includes several different terms used in order to make reference to G-d:

The first name used, Hashem, is the name of G-d that represents how He is above nature and time. It is connected to Rachamim, mercy.

Elohai (my Elohim), refers to G-d as He is expressed in nature. This name is connected to gevurah, strength or discipline.

Atah, you, is a way of calling out to G-d that shows closeness. In addition, Atah refers to G-d’s essence as manifested even higher and far above any given name.

The song of the locust, and Shevat as a whole, represents this duality of connecting to G-d in a way that is above nature yet still within it. Furthermore, the song of the locust reflects the feeling we have in Shevat of feeling distant from G-d, while still close to Him at the same time. Faith itself is a concept closely linked to this duality. Sometimes we might feel very far from G-d, but we need to understand that in actuality He is always very close.

Rav Moshe Wolfsohn explains the story of the sacrifice of Isaac, the Akeidah, along the same lines, based on the Zohar. Ness means a test, but also to raise. Rav Wolfsohn teaches that the main test of the Akeidah, the tenth and final test, was not the willing to sacrifice his son (think about his first test, throwing himself into a furnace before G-d had even revealed Himself to him), but the fact that Hashem seemed to be so far away, as the verse states, “Vaya’ar Et HaMakom Merachok,” Abraham “saw the place [he was to sacrifice his son] from a distance.” Hamakom, which is usually translated as“the place,” is also one of Hashem’s names.

After years of closeness, Hashem stripped Abraham of all his levels of greatness, and Abraham now needed to serve G-d like the simplest of Jews, with simple emunah, like the Jews of our generation, of Ikvessa d’Meshicha, the times of the “heels of Mashiach.” Abraham succeeded in this test and was rewarded, “Ekev Asher Shamatah beKoli,” because you hearkened to My voice. Ekev, however, also means heel. The words can therefore mean that Abraham was rewarded because he made himself like an ekev, a heel. Abraham’s test is the test of emunah for our generation, Maaseh Avot Siman Labanim. Interestingly, the Perek Shirah verse for this week ends with the words, “Merachok Emunah Amen.” (one of the verse’s first words is Aromimchah, which means, “I will raise You,” like the word Ness) Rav Wolfsohn concludes stating that our generation, in which we do not have with us tzadikim for whom miracles were a regular occurrence, has a particularly difficult test in emunah. Certainly, Yud Shevat, which marks the passing of the Previous Rebbe, was an example of such a test.

The connection of the song of the locust to Yud Shevat is also very strong. Bati LeGani, the last ma'amar (Chassidic discourse) of the Previous Rebbe, as well as the first ma'amarof his successor, the Rebbe, Rabbi Menachem Mendel Schneerson. For over forty years, the Rebbe delved deeper and deeper into the teachings of this ma'amar, and its contents are still studied every year on this date by Chabad chassidim. The discourse is about how at first in the beginning of creation, the Shechinah resided and was revealed in the world, but then became distanced and hidden due to certain sins, beginning with the eating of the Tree of Knowledge by Adam and Eve. However, through the righteous acts of certain tzadikim, the Shechinah gradually returned to its closeness to us, culminating with the giving of the Torah at Mount Sinai. The discourse then draws a parallel to the final redemption.

The number nineteen is also related to the idea of increments: the prayer of Shmoneh Esrehwas increased from 18 to 19, and represents a ladder to G-d, just as the ladder in Jacob's dream. In that dream, the angels ascended and descended a ladder. With every blessing of the Shmoneh Esreh, we ascend this ladder, getting closer and closer to G-d.

Nineteen also equals the gematria of Eve (Chavah); some Biblical commentaries state that Eve, who was created after Adam, is a loftier version of him. It is well known that women generally have stronger and purer faith than men. It was in the merit of the Jewish women that we were redeemed from Egypt, and it will be in the merit of the Jewish women that we will be redeemed from this last exile through Mashiach.

The teaching of Pirkei Avot for this week is that of Rabbi Chalafta the son of Dosa of the village of Chanania. He asserts that ten men gathered and involved in the study of Torah have the Shechinah with them, as it is said, "G-d resides in the assembly of G-d "(Psalm 82:1). The same is true with five: "He established His band on earth" (Amos 9:6). The same happens with three, as we read: "G-d renders judgment in the midst of the tribunal." The same happens with two: "Then the G-d-fearing conversed with another, and G-d listened and heard." (Malachi 3:16) And finally, G-d is present even if there is only one: "In every place where I have My name mentioned, I will come to you and bless you" (Exodus 20:24; Pirkei Avot III:6).

Just as with the song of the locust, Rabbi Chalafta teaches about the different levels of G-d’s closeness and revelation. Rabbi Chalafta also teaches about the greatness of the Torah and of its ability to bring down G-d’s presence into the material world. The Rebbe specifically comments about how the actions of the ten men show different levels of G-d’s Presence. First the men are gathered – that’s one level; then they become involved – that’s a second level; then they become specifically involved in the study of Torah, that’s a third level and an even higher revelation of the Shechinah.[1]

The combination of sefirot for this week is Hod shebeTiferet: grateful service within beauty and balance. During the month of Shevat, as we celebrate trees and nature as a whole, we have the ability to behold the wonderful and beautiful works of G-d, and to be uplifted and dazzled by it.

A similar lesson can be taken from the words of the locust: with the right amount of gratitude, appreciation, and humility, it becomes much easier to have faith and hope in our Creator. After all, are we not here witnessing His works at every moment? Conversely, we must try to fully internalize the truth that He too, is with us at every moment, even when He may seem to be very distant. In fact, those “distant” and difficult moments are when He is with us the most. In order to feel Him around us and within us, all we need to do is let Him in. As a child, the Kotzker Rebbe was once asked, "Where is G-d?" The expected answer was for a child to say what is normally taught in school, "everywhere." Instead, the Kotsker responded: "G-d is wherever you let Him in."

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[1] Marcus, p. 88

Week 20 (From the Book): To Be Solid and Giving in Our Relationships

The spider is saying, "Praise Him with sounding cymbals! Praise Him with loud clashing cymbals!" (Psalms 150:5)

Rabbi Elazar of Bartota would say: Give Him what is His, for you, and whatever is yours, are His. As David says: "For everything comes from You, and from Your own hand we give to You" (I Chronicles 29:14).

Yesod shebeTiferet (foundation and firmness within the context of beauty and balance)

The spider is the twentieth animal in Perek Shirah. It cries out to the Jewish people to praise G-d with sounding cymbals and clashing cymbals (Psalm 150:5). This is the week of Tu B'Shvat, the New Year of the Trees.

For King David, to whom Perek Shirah is attributed, the spider had a very special significance. A Midrash teaches that once King David pondered on the purpose of why G-d had created the spider – he could not find a purpose for it. Later, when King David was fleeing from Saul, he entered a cave. A spider then spun an entire web at its entrance. When Saul’s men saw the spider’s web they figured no one could have been inside the cave for long, so they went away, not bothering to check the cave. The spider’s web not only saved his life, but also made him realize that everything that G-d creates has a glorious purpose. That is perhaps why King David reserved the spider for Tu B’Shvat itself, the New Year of the Trees, and the high point of Judaism’s celebration of nature, and why the verse of the spider comes from the very last Psalm, which also serves as a culmination of G-d’s praise.

There is also a remarkable parallel between spider webs and trees. A tree takes a long time to grow, but eventually it bears fruit. Similarly, the spider takes a long time to make its web, and its "fruits" are the insects caught in it. The spider web is an example of balance and resistance, just like a tree. Both the tree and the spider web are somewhat delicate, yet can withstand very strong winds, due to their ability absorb impact flexibility, without breaking or falling. Both are testimonies to G-d’s greatness and to the complexity of His creation.

The number twenty represents two complete units. It represents an intensification of the concepts of duality and relationship represented by the number two. In addition, twenty is the age of full maturity, when a man may be enlisted for war, and is expected to fully provide for his own sustenance. Beginning at the age of twenty, we are held accountable for our actions in the Heavenly court.

The Pirkei Avot teaching of this week comes from Rabbi Elazar of Bartota, who states: give to Him what is His, for you and all that is yours is His, as said King David: everything comes from You, and from Your hand we give to You (Pirkei Avot 3:7, Chronicles I 29:14). It is very appropriate that King David be quoted since the Perek Shirah section of this week is so intrinsically related to him.

Tzedakah, in a general sense, is the commandment to give charity, and comes from the word justice. The Tanya explains that is arguably the highest of all mitzvoth because when we give tzedakah, a part of our livelihood and sustenance, it is as if we are giving away part of our very lives. We usually have to fight very hard to obtain this money, and to give it away is the ultimate realization that everything we have is really a gift from Hashem. Even after Hashem gives, it still remains His, because ultimately He is the Supreme Owner and Ruler over everything.

Rabbi Elazar’s statement is also related to Tu B'Shvat, because the first fruits one would reap would be brought as an offering to the Temple, and all fruits require ma'aser (tithing). In fact, on Tu B’Shvat is when one would first be obligated to bring the tithe of the fruits, and that is why it is called the Rosh Hashanah of the Trees. Hashem is the One who grants us various kinds of fruits and produce. It is therefore appropriate that we give (at least) ten percent of these to Him in return, just as we are supposed to set aside at least ten percent of our income towards tzedakah.

A similar principal holds true when it comes to transmitting the Oral Torah. One has to be extremely conscious that one is transmitting that which comes from and belongs to G-d, the Ultimate Teacher. Both regarding what one receives directly from a teacher as well as new Torah insights that appear to have been independently conceived, everything comes from G-d. He grants us knowledge for safekeeping, and for us to put to the best use possible. There is also a concept of “tithing” one’s time to teach Torah.

In this week, the resulting sefirah combination is yesod shebetiferet. On Tu B'Shvat, we see that a tree represents this very concept: a foundation that has both beauty and balance.

We learn from the spider that with total confidence, and with a loud and firm voice (like the smashing of cymbals), we can be good examples and good influences on others. We can help others understand that we are never alone – we all have the inner strength that comes from having G-d always on our side.

Week 21 (From the Book): To Keep Things in Perspective

The fly, when Israel is not busying itself with Torah, is saying: "The voice said, 'Call out'. And he said, 'What shall I call out? All flesh is grass, and all its grace is as the flower of the field.' ‘…The grass withers, the flower fades, but the word of our Lord shall endure forever.’" "I will create a new expression of the lips: Peace, peace for him who is far off and for him who is near, says G-d, and I will heal him." (Isaiah 40:6,8; 57:19)

Rabbi Yaakov would say: One who walks along a road and studies, and interrupts his studying to say, "How beautiful is this tree!", "How beautiful is this ploughed field!"---the Torah considers it as if he had forfeited his life.

Malchut shebeTiferet (kingship within the context of beauty and balance)

On the twenty-first week, coming to the end of the month of Shvat, in Perek Shirah the fly calls out to the Jewish people when they are not engaging in the study of Torah. The song of the fly appears to be a kind of dialogue. One voice exclaims, "Call out!" and then a second voice responds, "What shall I say? All life is like the grass and the flower of the field… the grass withers and the flower fades... but the word of the Lord our G-d shall stand forever. The Creator of speech of the lips is saying, Peace, peace to the distant and to the near, says the Lord, and I shall heal." (Isaiah 40:6-8 and 57:19). This week marks the yahrzeit of Rebbetzin Chaya Mushka, the Rebbe’s wife, on the 22nd of Shevat.

Soon after Tu B'Shvat, when we emphasize the importance of trees and nature, the fly comes to remind us that nature and life itself, although beautiful, pleasurable, and meaningful, are ultimately fleeting. Even though they are a reflection of the Creator, but it is ultimately only the Creator Himself, and those indelibly attached to Him, that are eternal. Interestingly, flies do not disturb the tzadikim. Perhaps this explains why we only know the song that the fly sings when the Jews are not studying Torah. When we are truly engaged in the study of Torah, we are all tzadikim. Flies do not approach us, and therefore we cannot know what they are singing.

The fly reminds us of one of the most beautiful and happy stories of our people linked to a woman: the story of Ishah Shunamit, the Shunammite woman. This woman performed the great mitzvah of hachnasat orchim, hospitality, based on a tradition inherited from our father Abraham. She prepared a special room for the prophet Elisha to always be able to stay with her and her husband. The Talmud and the Zohar explain that she understood the greatness of the prophet Elisha, because she never saw a fly land on his table.[1] This story is about the sanctification of pleasure – Elisha’s table was like the Temple’s altar, where there were never any flies, despite the constant meat and blood.

Even though she was childless, the Ishah Shunamit was always very satisfied with what she had. When asked by the prophet if she needed anything, she replied by stating, "I dwell within my people." Her behavior towards Elisha the prophet, the disciple of Elijah, is one of the prime biblical examples of humility, modesty, kindness and hospitality.

These characteristics also find expression in the life of Rebbetzin Chaya Mushka. The Rebbetzin also had no children of her own, yet considered all her "people," the Chassidim, to be her children. She was the Rebbe’s best friend and most devout partner throughout his life. The Rebbetzin was also known for her great kindness, hospitality, and modesty, which she learned from the home of her father, Rabbi Yosef Yitzchak Schneersohn, the Sixth Lubavitcher Rebbe. (See Week 19)

The number twenty-one is the sum of the first three letters of Hashem’s name. Interestingly, 21 is also the square root of 441, the gematria (numeric value) of the Hebrew word Emet, truth, which, as explained in Week 4, is G-d’s “seal.” This continues building on the above themes of maintaining the proper focus on Hashem and his eternal truth. 

The lesson in Pirkei Avot for the week after Tu B'Shvat, taught by Rabbi Yaakov, continues on this same theme: “When one is on a path studying Torah, if one interrupts his study and exclaims: ‘How beautiful is this tree! How beautiful is this plowed field,’ it is considered by Scripture as if he were endangering his life. (III:7) Rabbi Yaakov’s words parallel the song of the fly. We must maintain our focus on what is truly important and everlasting, and continue in our main path, which is to advance in our study and transmission of Torah knowledge. The study of the eternal words of the Creator should not be interrupted in order to enjoy fleeting occurrences or even to exalt His own Creation.[2]

During this week, we complete the third cycle of seven weeks, and the sefirah combination results in Malchut shebeTiferet: kingship within beauty. Malchut is a female sefirah. The truest and everlasting feminine beauty is inner beauty, as the verse in Psalms states, "Kol Kvudah Bat Melech Pnimah, all the glory [and beauty] of the princess is within.” Similarly, one of the last verses of Eshet Chayil sung before Kiddush on Shabbat night, "charm is deceitful and beauty is vanity; a woman that is G-d-fearing, she is the one to be praised." These verses are also one of the last verses in Solomon’s Book of Proverbs. King Solomon, who also wrote Ecclesiastes, knew very well which things were of permanent value, and which were simply “vanity of vanities.”

Similarly, we can learn from the fly the invaluable lesson that while most things are temporary, Hashem and His Torah are eternal and permanent. Therefore, we should also try to strengthen even more our connection with G-d, speaking directly to Him – there is no need of intermediaries. Healing always comes through Him, and only the ways of the Torah can bring true peace and satisfaction.

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[1] Brachot 10b

[2] The Maggid of Mezritch explains that this teaching is referring to someone who stops learning in order to reflect on how much he has learned. (Marcus, p. 91) The 22nd of Shevat  is also the yahrzeit of Rabbi Menachem Mendel of Kotsk, known for cutting through people’s “flowery” egocentric behavior and focusing completely on the truth.

Week 22 (From the Book): To Complement Each Other in Happiness

The Sea Monsters[1] say: "Praise G-d from the land, the sea monsters and all the depths." (Psalms 148:7)

Rabbi Dusta'i the son of Rabbi Yannai would say in the name of Rabbi Meir: Anyone who forgets even a single word of this learning, the Torah considers it as if he had forfeited his life. As is stated, "Just be careful, and verily guard your soul, lest you forget the things that your eyes have seen" (Deuteronomy 4:9). One might think that this applies also to one who [has forgotten because] his studies proved too difficult for him; but the verse goes on to tell us "and lest they be removed from your heart, throughout the days of your life." Hence, one does not forfeit his life unless he deliberately removes them from his heart.

Chesed shebeNetzach (kindness within the context of victory and endurance)

In the twenty-second week, in Perek Shirah, the Sea Monsters sing that the Lord is to be praised on earth as well as in the depths. (Psalm 148:7) This is the week of Rosh Chodesh Adar. The month of Adar corresponds to the zodiac sign of Pisces. Therefore, it is very much appropriate that the water creatures in Perek Shirah be the ones to sing during the four weeks of this month.

Adar is the month of Purim, and when it begins, we “increase in joy.” The depths mentioned in the song of the sea monsters refer to the deep and hidden miracles that Hashem performed for us during this month, especially on Purim.

The month of Adar is represented by the tribe of Naftali. Naftali, and Adar as a whole, is also connected to the quality of being an emissary, a sheliach. Jacob’s blessing of Naftali describes him as an ayalah shlucha (a "sent-off" gazelle). Naftali was sent as a messenger on various occasions. In Moses’s blessing at the end of the Torah, Naftali is described as seva ratzon, satisfied will. The attribute of ratzon, will, is part of the sefirah of keter, the highest of the sefirot, which literally means crown. Interestingly, Naftali is the only tribe described as a feminine animal, and its link to keter appears to be connected to the fact that the hero of this month is a woman who was sent on a mission to obtain the crown, Queen Esther.

Like Queen Esther, the tribe of Naftali is also a symbol of self-sacrifice and humility. Even though the tribe was known for its speed and alacrity,[2] its prince accepted to be the last ones to bring an offering during the inauguration of the Tabernacle.[3] Being a sheliach requires enormous nullification and submission to the one that sends him or her, as well as tremendous will power, ratzon, to see to it that the mission gets accomplished.

The sheliach qualities and self-nullification of Naftali also appears to be related to the phrase, “Ve‘anochi Tola’at ve lo Ish,” which means, “I am a worm and not a man.” Velo Ish, not a man, has the same numerical value as Sheliach. This phrase is taken from Psalm 22 (the same number as this week), which has in its open verse, the term “ayelet hashachar,” the gazelle of the morning. As mentioned above, the gazelle is connected to Naftali. Our sages teach us that “ayelet hashachar” is also a reference to the planet Venus, the last “star” to appear in the sky before morning, and a reference to Queen Ester, the last prophet to appear before redemption.

Similarly, Adar is the last month of the Jewish calendar counting from Nissan. As mentioned above, the prince of Naftali was the last tribe to bring an offering at the inauguration of the Tabernacle, wrapping up the work done by the previous tribe, Asher, and that of the other tribes. That is the work of the sheliach and ours as well, to wrap up the work done by those before us, and bring Mashiach.    

Adar is the only month in the Jewish calendar that is often counted twice. Seven times every nineteen years, the Jewish calendar contains two Adar months: Adar I and Adar II. Adar II is represented by the tribe of Levi. As would be expected, there are strong parallels between Levi and Naftali. Like Naftali, which was known for its speed and alacrity, the Levites, especially the kohanim, were known for their alacrity and care in the performance of mitzvot. Furthermore, the Levites (and again, the kohanim in particular) served as emissaries for the entire Jewish people when performing their service in the Temple. As further explained in the weeks ahead, the Levites service was characterized by tremendous self-sacrifice. There is also another interesting link between the tribe of Levi and the sea animals we read about during this month. The animals in the sea did not perish during the Flood. Similarly, the tribe of Levi was never enslaved by the Egyptians.

As demonstrated by the above paragraph, Adar contains a very strong theme of duality. The zodiac sign of Pisces is also related to duality: its symbol is two fish facing opposite directions. Unlike other redemptions, the Purim story has not one, but two main heroes: Esther and Mordechai. It is also in the month of Adar that we fulfill the mitzvah of giving the half-shekel. The half-shekel was a contribution made to the Temple in order that sacrifices could be brought on behalf of the entire public. The mitzvah is still done during the month of Adar, although for now it plays more of a symbolic role. Each person’s giving a half-shekel, as opposed to a whole one, symbolizes the idea that no Jew is complete by him or herself. Each of us complements the other.

The number twenty-two represents the total number of letters in the Hebrew alphabet. Hashem used these letters to create the Torah and the world by combining them to each other. In this sense, each of the letters complements the other. Similarly, the Torah begins with the letter beit, representing the idea of duality and relationship, the relationship between Hashem and His creation.

Duality and relationship are also found in the song of the sea monsters. At first glance it appears strange that the sea monsters should be singing about praising Hashem on land as well as in the depths of the sea. However, the sea monsters understand that their song is not enough by itself. It must be complemented by the songs in the land as well.

The duality of the month of Adar is also one the contrast between “the hidden” and “the revealed.” The miracle of Purim was performed through “hidden” means, and despite the hand of G-d being more than apparent in the events that led to the Jewish redemption of this month, the actual name of G-d does not appear in the Purim story found in the Megillah. The name of the scroll we read, Megillat Esther, is further evidence of this duality. Megillah comes from the verb nigleh (revealed) and nistar (hidden). In the song of the sea monsters, the sea depths represent that which is hidden, while the land represents that which is revealed.

The song of the sea monsters is also reminiscent of the blessing Jacob gave to his two grandchildren, Ephraim and Menashe (here again, the number two appears): "You will multiply like fish in the face of the land [not the water].” Rabbi Yitzchak Ginsburgh explains that the gematria of Naftali, which represents Adar, is equal to the gematria of Ephraim and Menashe.

This week, the lesson in Pirkei Avot comes from Rabbi Dusta’i the son of Yannai, who states that forgetting one’s study is comparable to committing a mortal sin. One of the main mitzvot of the month of Adar is remembering the evil done by Amalek and the Divine commandment to destroy it. If we do not remember to destroy evil, we put our own lives in danger.

The combination of sefirot for this week is chesed shebenetzach, kindness within victory. In the month of Adar, we increase in joy. This week marks the beginning of two months of victory and redemption - netzach - associated with Purim and Passover. We celebrate the kindness G-d showed us by being more joyful than usual. (This week would also represent the “eighth week,” of Shavuot and “Shivah Yemei Miluim” of the cycle of Tiferet)

The lesson in self-improvement we learn from the sea monsters is that it is not sufficient to praise G-d just by ourselves. We must also think of those who are distant, just as the sea monsters think of those on land.

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[1] Rabbi Lazer Brody translates this animal as “giant sea creatures.”

[2] Rashi explains that the gazelle runs quickly, and that this is the meaning behind Jacob’s blessing to Naftali. (Genesis 49:21, Rashi; See also the Rebbe's sicha, chassidic discourse, for the 12th Day of Nissan, 5747, available at: http://www.sichosinenglish.org/books/sichos-in-english/35/06.htm). Rashi also explains there that the men of Naftali dispatched towards the enemy with alacrity, zrizut. Zrizut is also the main characteristic of the Kohanim, of the tribe of Levi, which is also represented by the month of Adar, as further explained below.

[3] Ryzman, p. 109

Week 23 (From the Book): To Be Happy Even Without Knowing Why Things Are the Way They Are

The Leviathan is saying, "Give thanks to G-d for He is good, His kindness endures forever." (Psalms 136:1)

Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure.

He would also say: One whose deeds exceed his wisdom, his wisdom endures. But one whose wisdom exceeds his deeds, his wisdom does not endure.

He would also say: One who is pleasing to his fellow men, is pleasing to G-d. But one who is not pleasing to his fellow men, is not pleasing to G-d.

Gevurah shebeNetzach (discipline and judgment within the context of victory and endurance)

We now arrive at the twenty-third week, when the Leviathan in Perek Shirah gives thanks to the Lord, for He is good and His mercy is eternal. This week marks the seventh day of Adar, the birthday as well as the yahrzeit of Moses, Moshe Rabbeinu. Moses is from the tribe of Levi. It is also no coincidence that the first three Hebrew letters of the name “Leviathan” spell the word “Levi,” one of the tribes of this month. 

The Leviathan is clearly a reference to Moses himself. In general, fish represent tzadikim, and just as the Leviathan is the biggest of all fish, Moses is the greatest of all tzadikim.[1] (See Week Four, regarding the eagle, the biggest of all birds) A hidden reference to Moses being like a fish can also be found in the name of his main disciple, Yehoshua Bin Nun. Nun means fish in Aramaic. The Torah teaches us that a student is considered like a son.[2] The gematria of the letter Nun is fifty, and when Moses passed away he reached the fiftieth level of holiness. This is implied in the name of the place of his burial, Mount Nevoh, which can also be read as "Nun Boh" ("the Nun is in it").

The last letter of the Hebrew word for Leviathan (Leviatan) is Nun. If one exchanges the Lamed (which equals 30) and the Yud (which equals 10) for a Mem (40), the word Leviatan is transformed into Mavet (death) Nun. As mentioned above, Moshe Rabbeinu reached the fiftieth level of holiness upon his death, even though we say that Moshe Rabbeinu never truly died.  

The song of the Leviathan is well known, and repeated many times in Psalm 118. In Hebrew, it reads, “Hodu l’Hashem Ki Tov Ki l’Olam Chasdoh.” Ki Tov, which means “for [He] is good,” is exactly the Torah’s description for what Yocheved saw in her newborn son, Moses. She saw Ki Tov, that he was good. That is why one of Moses’ names is also Tuviah, from the word Tov. Rashi explains that at the time of Moses’ birth, his mother saw that the house became filled with light.[3] Our sages explain that this is also a reference to the light that will only be revealed in the end of creation.

The number twenty-three has the gematria of ziv, which means light, radiance. Rabbi Yitzchak Ginsburgh explains that ziv, as opposed to or, refers to a light that shines far away from its source. The Leviathan is an animal that is mysterious and unknown. Its existence will only be fully revealed in the messianic era. Our current understanding of the Leviathan is negligible, equivalent to the brightness of a light coming from far away, like the ziv. We know through Psalm 104:26 and Midrashim, that G-d created the leviathan to "play" with it, but we certainly do not know exactly what that means. We also know that the Leviathan will be the food served to us in the final redemption, the end of creation.

Ziv is also a biblical name given to the month of Iyar. The Torah states that it was “in the month Ziv” that Solomon began to build the Temple.[4] The construction of the Second Temple also began in the month of Iyar. Furthermore, we know that it is during Iyar that we count the omer, and that the word Sefirat Ha’Omer comes from the word sapir, saphire. During Iyar we work on ourselves to become radiant like saphire. We make ourselves into proper vessels so that G-d can dwell within us.

As we enter the month of Adar and experience Moses’ birthday and passing, we also begin to work on our inner Temple. The Torah reading for this week is usually related to the construction of the Tabernacle, and we continue to collect the half-shekel, which historically was given towards the Temple’s upkeep.

In order to achieve balance in the world, Hashem had to allow the female to die. Despite this tragedy, the Leviathan still sings about G-d's kindness. The Leviathan knows perfectly well that all that Hashem does is for the good.

The Leviathan praises Hashem for His eternal kindness, and Moses also showed great kindness to the Jewish people, leading them out of Egypt in order to receive the Torah at Mount Sinai. Furthermore, as the largest of all fish and the one that has the closest relationship with G-d, the Leviathan is not content with praising Hashem by itself. It commands that others to do their part to praise G-d as well.

The last ma’amar reviewed and edited by the Rebbe, Ve’Atah Tetzaveh, was delivered during Adar, and it is about the relationship between Moses and the rest of the Jewish people. Tetzaveh means “to command,” but also to tie, unite – the same root as the word mitzvah. Tetzaveh is the one weekly portion of the Torah since the introduction of Moses, in which his name is not mentioned. This is said to be a hidden reference to Moses’ passing, on the 7^th of Adar, since Tetzaveh is usually read around this time. The connection between Tetzaveh and Moses’ death is so strong that when there are two Adars, Moses’ yahrzeit is commemorated on the first Adar, because it will be then that Tetzaveh will be read. Usually, when there are two Adars, the “main” date is usually the one in the second Adar. It is worth noting that the Rebbe’s stroke was on Adar I, on the 27^th day of that month. Two years later, on this exact day, 27^th of Adar I, 5754, the Rebbe suffered another stroke, which ultimately led to his passing a few months later.

Less than two months prior to the Rebbe’s stroke, he gave an enigmatic talk in which he described how his late father-in-law, the Previous Rebbe, was not able to speak clearly in the last years of his life. At that time, even though it was now more than forty years after the Previous Rebbe’s passing, the Rebbe exclaimed that we all had to do our part, and take upon ourselves as a personal challenge to increase Torah study and Chassidic gatherings in order to compensate for the Previous Rebbe’s difficulty in communication, and to do so with happiness.[5] How unbelievable was it then that two months later the Rebbe would find himself in the same condition.

The Pirkei Avot teaching for this week comes from Rabbi Chanina the son of Dosa, who says that anyone whose fear of sin precedes his wisdom, his wisdom will endure, but all those whose wisdom precedes their fear of sin, their wisdom will not endure. This teaching is perfectly related to Moses, who showed fear of Hashem since his first interaction with Him at the burning bush.

Moreover, Rabbi Chanina also teaches that whoever is pleasing to mankind is pleasing to G-d, and whoever is not pleasing to mankind is not pleasing to G-d. This lesson also applies to Moses, whose acts were pleasing to the Jewish people and to Hashem.

Rabbi Chanina, similar to Moses himself, exemplifies a tzadik who is the foundation of the world. The Talmud teaches that every day a heavenly voice exclaims that, “the entire world is sustained in merit of Chanina my son, yet for Chanina my son, one measure of carobs is enough from Friday to Friday.”[6]

In this twenty-third week, the combination of sefirot results in gevurah shebenetzach: discipline and strength within determination and victory. As explained earlier, Moses represents the sefirah of netzach, and his death is connected with the attribute of gevurah. From the above teaching, we see that Rabbi Chanina himself also is very much connected to the gevurah shebenetzach.

The lesson in self-improvement we can extract from the Leviathan is that everything that G-d does is for good, and therefore we should fully trust in Him.

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[1] Shnei Luchot HaBrit

[2] Rabbi Tzvi Aryeh Rosenfeld

[3] Exodus 2:2

[4] Kings I, 6:1

[5] From the Rebbe’s Sichos, 3^rd of Shvat after Mincha prayers, available at:

http://www.sichosinenglish.org/books/sichos-in-english/51/17.htm

[6] Brachot 17b