Week 3 (From the Book): To Be Happy, Balanced, and Secure in G-d

The dove is saying: "Like a swift or crane, so do I chatter; I moan like a dove, my eyes fail with looking upward; O G-d, I am oppressed, be my security." (Isaiah 38:14) The dove says before The Holy One, Blessed be He, "Master of the World! May my sustenance be as bitter as an olive in Your hands, rather than it being sweet as honey through flesh and blood." (Talmud, Eruvin 18b).

Rabbi Shimon the son of Gamliel would say: By three things is the world sustained: law, truth and peace. As is stated (Zachariah 8:16), "Truth, and a judgment of peace, you should administer at your [city] gates.''

Tiferet shebeChesed (beauty and balance within the context of kindness)

In the third week of the Jewish year, when we celebrate Sukkot, the dove is the next animal to sing in Perek Shirah. It calls to G-d to be its source of protection, and states that it prefers that its sustenance be as bitter as an olive branch but come directly from Him, than it be as sweet as honey from the hands of humans. This week also usually marks the yahrzeit of the fourth Lubavitcher Rebbe, Rabbi Shmuel, the Rebbe Maharash, on the 13th of Tishrei.

Throughout these days we eat apple and honey and dip our challah in honey, yet we live under the branches of the Sukkah. The dove asks for protection by using the word “Arveni,” which means“be my Guarantor” – but also can be understood as “be sweet to me.” Arveni is also reminiscent of the phrase“Kol Israel Arevim Zeh LaZeh,” which means every Jew is responsible for, mixed together with, and/or sweet to one another, one of the main themes of Sukkot.

On Sukkot, the Jewish people remember how G-d protected them in the desert, and celebrate how that protection continues until today. We live as in an everlasting sukkah, which is fragile and vulnerable to changes in weather conditions. While we must do our part to protect ourselves, we also realize that ultimately we all depend entirely on G-d for our sustenance and safety.

The dove is also characterized by faithfulness and loyalty. The Torah compares the Jewish people to a dove, and Tefillin to its wings: just as the wings protect the dove, so too the mitzvot, the commandments, protect the Jewish people.[2]Just as we are loyal to G-d, He too shows loyalty to us and protects us.

The dove is also considered a bearer of good news and symbolizes peace and tranquility: when Noah wanted to make sure that the flood waters had already receded, he sent the dove, which came back with an olive branch in its mouth, indicating that the Flood had subsided.[3]

The Torah itself is a third and balancing force in the relationship between the Jewish people and G-d. The Talmud states that the Torah, which has three parts (Torah, Nevi'im and Ketuvim) was given to the three-part Jewish people (Kohanim, Levi'im and Israelim), by the third son (Moses, the younger brother of Aaron and Miriam), on the third day of separation, in the third month (Sivan, counting from the month of Nissan).[4]

One of the first statements in Pirkei Avot is that the world stands on three pillars: Torah, Avodah (Divine service), and Gemilut Chassadim (acts of kindness). These three pillars are also represented by the patriarchs themselves: Abraham represents acts of kindness, Isaac represents Divine service, and Jacob represents the Torah.

As explained in the beginning of this book, Jacob, the third patriarch, represents tiferet, the balance between Abraham’s chesed and Isaac’s gevurah. Jacob is also strongly associated with Sukkot itself. This is a verse in the Torah that explicitly refers to this: after parting from Esau, Jacob goes to [a place called] Sukkot![5]

Jacob is also connected to the concept of truth. In our morning prayers, we recite “Titen Emet L’Ya’akov, Chesed l’Avraham,” give truth to Jacob, mercy to Abraham. In Jewish law, three also represents the concept of chazakah, a legal basis for assuming that statement is true. Furthermore, if a certain occurrence happens three times, there is a chazakah (a legal assumption) that it will happen again.

The number three also plays an important role in the Pirkei Avot lesson for the third week. Rabbi Shimon the son of Gamliel teaches that the world endures because of three things: justice, truth and peace. (I:18) Without these three things there would be no balance and security in the world. This teaching is closely related to the above mentioned teaching in Pirkei Avot, about the three pillars in which the world stands.

The three things mentioned by Rabbi Shimon are directly related to the three holidays in the weeks mentioned so far: Rosh Hashanah, Yom Kippur and Sukkot: Rosh Hashanah is also known as Yom HaDin (Day of Judgment). Din means justice, the exact word used in this teaching. Yom Kippur is the day in which individual Jews are sealed in the Book of Life (our sages explain that “G-d’s seal is truth”). Sukkot is strongly tied to the concept of peace, as can be seen in the bless HaPoress Sukkat Shalom Aleinu (the One who extends a Sukkah of peace over us), which is part of Ma'ariv, the night time prayer.[6]

During this week, the combination of sefirot is tiferet shebechesed. As mentioned above, Jacob represents the sefirahof tiferet. The Rebbe Maharash also represents this sefirah. He was born on the 17th day of the omer,tiferet shebetiferet, and his father would sometimes even refer to him by this combination.[7]The Rebbe Maharash’s yahrzeit falls on or close to the 17th day of the year, which, if one were to attribute a sefirah to each day of the year, would be equivalent to tiferet shebetiferet shebechesed. (See Calendar at the end of the book)

During these days, the Jewish community receives blessings of spiritual and physical assistance, under the fragile construction of their sukkot. Furthermore, during these days we are commandedto be happy, as stated in the verse “veSamachta beChagechah Vehaitem Ach Sameach, you shall rejoice in your festival and you shall be very happy.”[8]

In general, Sukkot are spiritually as well as visually quite beautiful. The actual building, decorating, and preparing meals in the sukkah, are all activities that can be very inspiring. The beauty of the sukkah in the context of the blessings we receive are a great example of tiferet shebechesed.

In this week, we learn from the dove not to be worried or anxious, but instead to have full faith in G-d, Who is All Powerful, and Who provides for all our needs. That said, it is also important to create a vessel to receive G-d’s blessings. It is very important to be grateful for what we have. Furthermore, besides from taking care of the body, it is crucial to be in an environment that is organized, balanced and pleasant, just like a sukkah.

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[1] Arveni comes the word Aravah, the “poorest” of the four species used for the mitzvah of shaking the lulav, in that it represents the Jew that has no Torah or mitzvot. Nevertheless this Jew is equally important and essential to this mitzvah.

[2] Talmud, Shabbat 49

[3] Genesis 8:11

[4] Talmud, Shabbat 88a

[5] Genesis 33:17

[6] From the Rebbe’s Sichos

[7] Hayom Yom, 2nd of Iyar, p. 50

[8] Deuteronomy 16: 14. One may ask, “How can a certain emotion be commanded?”The Tanya, the Alter Rebbe’s seminal work, explains that ultimately it must be the mind that controls the heart. By meditating on G-d’s greatness and kindness, we are able to inspire the love for Him in our hearts as well. The same can be said for happiness.

[Gematria Thought: In this third week, the dove mentions two birds aside from itself: the crane and the swallow - three animals in total. The number three is related to the three patriarchs, and also represents balance and stability. While the number two brings tension, three creates harmony. It is well known that on the second day of creation, G-d did not say "it was good." On the third day, however, G-d said "it was good" twice. ]

Week 4 (From the Book): To Take Responsibility for All, Yet Protecting Oneself from Bad Influences

The Eagle[1] is saying, "And You, G-d, Lord of Hosts, Lord of Israel, awake to [remember] all the nations; do not be gracious to any wicked traitors, sela!" (Psalms 59:6)

Rabbi [Yehudah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind. 

Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.

Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear, and all your deeds being inscribed in a book.

Netzach shebeChesed (victory and endurance within the context of kindness)

On the fourth week of the year, which encompasses the end of Sukkot (including Hoshanah Rabbah), as well as Shemini Atzeret and Simchat Torah, the eagle sings. During this week, as soon as each community completes the annual reading of the entire Torah, we immediately start our studies anew, just like the eagle renews its feathers from year to year.[2] It is also worth noting that during these days, both for hoshanot and hakafot, we spend a large portion of our service circling the bimah,[3] just like the eagle.

Rebbe Nachman’s yahrzeit, the 18th of Tishrei, often falls on this week of the year, the week of Simchat Torah. Two of Rebbe Nachman’s main teachings are relate to the concept of always being happy and of always starting anew.[4] That is exactly what Simchat Torah is all about.  As Rebbe Nachman said himself, his “main day” is Rosh Hashanah, and as further explained below, Simchat Torah is the culmination of the judgment that took place from Rosh Hashanah to Hoshanah Rabbah.

The eagle is the greatest of birds, flying higher than the rest. It therefore has an extremely broad and potent view and perspective on all Creation. Unlike other birds, which carry their young between their talons, the eagle carries them on their wings because no other animal can reach that high. So is our relationship with God: "You have seen what I did unto the Egyptians, and how I took them on eagles' wings and brought them to Me."[5]

The eagle requests that G-d remember the nations (Psalms 59:6). The word “remember” can have both a positive (remember for good) as well as a negative connotation (remember in order to punish). The continuation of the eagle’s song appears to be more connected to the latter, as it states, “do not be gracious to any wicked traitors, selah.” Throughout Sukkot, the Jewish people have been bringing sacrifices on behalf of all nations. However, on Shemini Atzeret, we stop bringing sacrifices for others, and place them aside for the time being, so that the Jewish people can be alone with G-d.

In Pirkei Avot, Rabbi Yehudah HaNassi discusses how to stay on the right path, and be laudable in their own eyes and in the eyes of his fellow man. The word used by Rabbi Yehudah to describe this state of equilibrium is tiferet, the sefirah connected to Sukkot.

As part of his teaching, he states that different mitzvot should not be compared. Some think that dancing with the Torah on the day of Simchat Torah is somehow less important than the prayers recited on Rosh Hashanah and Yom Kippur, or even that this mitzvah is somehow smaller compared with the daily study of the Torah. In fact, in the eyes of G-d, dancing with the Torah is very important.

Continuing the transition from Week Three to Week Four, Rabbi Yehudah HaNassi tells us to reflect upon three things, which are actually four: "(1) Know what is above you: (2) an Eye that sees, (3) an Ear that hears, and (4) all your deeds are recorded in a Book." This lesson describes the four Jewish holidays of the first four weeks: On Rosh Hashanah, we acknowledge that G-d is above us (the Hebrew word is lada'at, “to know,” and Rosh Hashanah is connected with da'at, as explained in Week 52); on Yom Kippur, G-d sees our teshuvah (our repentance), as stated in the Haftorah of Jonah read on Yom Kippur;[6] the festival of Sukkot is connected to the ear; and Hoshanah Rabbah, Shemini Atzeret and Simchat Torah all reflect the idea that our actions are written in a book, the Book of Life, because it is precisely on Hoshanah Rabbah that the judgment is concluded.

On this week, the sefirah combination is netzach shebechesed. In it, we complete the reading of the entire Torah, which ends with Vezot haBrachah, when Moses blesses each one of the twelve tribes of Israel. As explained in the beginning of the book, Moses is associated with the sefirah of netzach. Netzach means victory and endurance, which we feel as we reach the completion of the Torah’s reading. Moses’ blessings are linked to chesed.

As mentioned above, the number four, associated with netzach, is connected to Sarah, Rebecca, Rachel and Leah. As a leader, Moses displays maternal characteristics, drawing a striking parallel with our matriarchs. In a particularly difficult time of his journey, Moses desperately please with G-d: "Was it I who gave birth to this entire people, that You ask me to carry them in my bosom as one who carries a nursing [baby], to the land You promised their ancestors?"[7]

It is also worth noting that the Rambam, Rabbi Moshe Ben Maimon, whose known for the phrase, that “from Moshe to Moshe there was no one like Moshe,” was known as the “Great Eagle.” Rebbe Nachman also always said about himself that his sefirah was netzach. Rebbe Nachman also stated, “I have been victorious (nitzachti) and I will be victorious (v’anatzeach); I have finished and I will finish.”

The lesson of self-improvement that can be derived from the song of the eagle is that we should show care and concern for all others, not just ourselves. In fact, caring about others besides oneself is a great way to fight sadness. The eagle shows concern for the community and for all nations, not just for itself.

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[1] Rabbi Slifkin translates Nesher as vulture. Other translations have it as an eagle.

[2] Psalm 103:5; Rashi

[3] The bimah is the platform in the middle of the synagogue, which parallels the altar (mizbeach) in the Temple.

[4] Rebbe Nachman stated, “Mitzvah Gedolah Lihyot B’Simchah Tamid! (It is a great mitzvah to be happy always!)" (Likutei Moharan II, 24). He also would say, “Start serving God as if you had never started in your whole life. This is one of the most basic principles of serving God. We must literally begin all over again every day.” (Likutei Moharan I, 261).

[5] Exodus 19:4

[6] The Book of Jonah states, "And G-d saw their actions  ... and G-d reconsidered the evil which He had spoken to perform against them, and He did not perform it." (3:10, emphasis added)

[7] Numbers 11:12

[Gematria Thought: The number four represents stability and strength more than the number three, just as a table with four legs is firmer than a tripod. The number four also refers to the matriarchs of the Jewish People: Sarah, Rebecca, Rachel and Leah. The Torah itself is quite explicit about how the matriarchs were more firm than the patriarchs when it came to protecting their family and their lineage from bad influences and from veering off to wrong paths. Sarah made sure that Yishmael was sent away in order not to be a bad influence for Isaac. When Abraham became apprehensive about this, G-d told him to listen to Sarah. Similarly, Rivkah made sure that Jacob would receive the proper blessings from Isaac, instead of Esau. She also insisted that Jacob not intermarry with the local tribes.

The stability of the number four is reflected in various aspects of the world itself. There are four basic elements in the world: fire, water, air, and earth. There are also four spiritual worlds, or dimensions, mentioned in the Kabbalah: Atzilut, Beriah, Yetzirah, and Assiyah. There are also four rivers that flow from the Garden of Eden, and four levels of Torah knowledge, also known as Pardes. Pardes literally means “orchard,” and stands for: Peshat (simple/meaning), Remez (implied/hinted), Derush (interpreted), and Sod (secret). All of the above concepts are deeply related.]

Week 5 (from the Book): To Use All Tools Available in order to Elevate the World

The Crane is saying, "Give thanks to G-d with the lyre; make music for Him with the ten-stringed harp." (Psalms 33:2)

Rabban Gamliel the son of Rabbi Yehudah HaNassi would say: Beautiful is the study of Torah with the way of the world, for the toil of them both causes sin to be forgotten. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin.

Those who work for the community should do so for the sake of Heaven; for then the merit of their ancestors shall aid them, and their righteousness shall endure forever. And you, [says G-d,] I shall credit you with great reward as if you have achieved it.

Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.

He would also say: Make that His will should be your will, so that He should make your will to be as His will. Nullify your will before His will, so that He should nullify the will of others before your will.

Hillel would say: Do not separate yourself from the community. Do not believe in yourself until the day you die. Do not judge your fellow until you have stood in his place. Do not say something that is not readily understood in the belief that it will ultimately be understood [or: Do not say something that ought not to be heard even in the strictest confidence, for ultimately it will be heard]. And do not say "When I free myself of my concerns, I will study,'' for perhaps you will never free yourself.

He would also say: A boor cannot be sin-fearing, an ignoramus cannot be pious, a bashful one cannot learn, a short-tempered person cannot teach, nor does anyone who does much business grow wise. In a place where there are no men, strive to be a man.

He also saw a skull floating upon the water. Said he to it: Because you drowned others, you were drowned; and those who drowned you, will themselves be drowned.

He would also say: One who increases flesh, increases worms; one who increases possessions, increases worry; one who increases wives, increases witchcraft; one who increases maidservants, increases promiscuity; one who increases man-servants, increases thievery; one who increases Torah, increases life; one who increases study, increases wisdom; one who increases counsel, increases understanding; one who increases charity, increases peace. One who acquires a good name, acquired it for himself; one who acquires the words of Torah, has acquired life in the World to Come.

Hod shebeChesed (glory and gratefulness within the context of kindness)

On the fifth week of the Jewish calendar, we celebrate Rosh Chodesh Cheshvan. The month of Cheshvan is represented by the tribe of Menashe. Menashe, the firstborn son of Joseph, assisted his father in managing the entire Egyptian empire at the time. In Cheshvan, we bring all the holiness that we acquired in Tishrei, and use it in our day-to-day spiritual and physical endeavors to elevate the world. After the introspection and delving into the treasures of the Torah that took place in Tishrei, we must put our new resolutions into practice in this physical world. In this service, we use all powers, tools, and technologies available to us.  In Perek Shirah, the crane sings to G-d with joy, asking that we use musical instruments such as the lyre and the ten-stringed harp to thank Hashem.[1] With instruments, our music to Him will be even more beautiful.

In Pirkei Avot, the words of Rabban Gamliel the son of Rabbi Yehudah HaNassi are also related to the above description of the month of Cheshvan. Rabban Gamliel states that the study of Torah should be combined with making a living. Rabban Gamliel explains that it is specifically through the combination of Torah and work that one is able to stay away from sin. The subsequent sayings of Rabban Gamliel are also related to the concept of being active in the world. He describes how one should go about work on behalf of the community, as well as how to interact with the government. The additional sayings of Rabban Gamliel, as well as the words of Hillel, included in this section, also discuss how to interact with others and how to balance the need to engage with the material world, and yet not lose focus on what is truly important.

Hillel specifically talks about a situation of someone who was drowned in the water, which is very appropriate for the beginning of the month of Cheshvan, the month of the Flood. As will be further explained in week twenty-four, the Flood and its mighty waters are often used as a reference to material concerns, which threaten to drown us.

This week’s sefirah is hod shebechesed, which, as mentioned above, is closely connected with Aaron, and the service of the Kohanim (priests). As also mentioned, Cheshvan will be the month in which the future Third Temple will be inaugurated, and that is where the Kohanim will elevate the material world through their sacrifices.

A lesson in self-improvement that we can learn from the crane is the power of music. After all, music and the sound of instruments is one of the most powerful and ancient forms of fighting sadness. David would play the harp in order to gladden King Saul, who was tormented by depression. The Levites would also sing beautiful songs as the Kohanim performed their tasks.

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[1] See Genesis 4:21, on how musical instruments, specifically the lyre is described in the Torah as one of the first technologies developed by human beings.

[Gematria thought: The number five represents the five books of Moses, the Torah. At Mount Sinai, Moses brought the Torah down from heaven into this physical world, transforming it forever. Five is also one more than the number four, which as mentioned in the previous week, reflects the basic structure of the world(s).]

Week 6 (From the Book): To Impact the World, Laying a Foundation for Future Generations

PEREK SHIRAH: The songbird is saying, "The songbird has also found her home, and the sparrow a nest for herself, where she may lay her young - Your altars, G-d of Hosts – my King and my Lord." (Psalms 84:4)

PIRKEI AVOT: Rabban Yochanan the son of Zakkai received the tradition from Hillel and Shammai. He would say: If you have learned much Torah, do not take credit for yourself---it is for this that you have been formed.

Rabban Yochanan the son of Zakkai had five disciples: Rabbi Eliezer the son of Hurkenus, Rabbi Yehoshua the son of Chananya, Rabbi Yossi the Kohen, Rabbi Shimon the son of Nethanel, and Rabbi Elazar the son of Arach. He would recount their praises: Rabbi Eliezer the son of Hurkenus is a cemented cistern that loses not a drop; Rabbi Yehoshua the son of Chananya---fortunate is she who gave birth to him; Rabbi Yossi the Kohen---a chassid (pious one); Rabbi Shimon the son of Nethanel fears sin; Rabbi Elazar ben Arach is as an ever-increasing wellspring.

[Rabban Yochanan] used to say: If all the sages of Israel were to be in one cup of a balance-scale, and Eliezer the son of Hurkenus were in the other, he would outweigh them all. Abba Shaul said in his name: If all the sages of Israel were to be in one cup of a balance-scale, Eliezer the son of Hurkenus included, and Elazar the son of Arach were in the other, he would outweigh them all.

[Rabban Yochanan] said to them: Go and see which is the best trait for a person to acquire. Said Rabbi Eliezer: A good eye. Said Rabbi Yehoshua: A good friend. Said Rabbi Yossi: A good neighbor. Said Rabbi Shimon: To see what is born [out of one’s actions]. Said Rabbi Elazar: A good heart. Said He to them: I prefer the words of Elazar the son of Arach to yours, for his words include all of yours.

He said to them: Go and see which is the worst trait, the one that a person should most distance himself from. Said Rabbi Eliezer: An evil eye. Said Rabbi Yehoshua: An evil friend. Said Rabbi Yossi: An evil neighbor. Said Rabbi Shimon: To borrow and not to repay; for one who borrows from man is as one who borrows from the Almighty, as is stated, ``The wicked man borrows and does not repay; but the righteous one is benevolent and gives'' (Psalms 37:21). Said Rabbi Elazar: An evil heart. Said He to them: I prefer the word of Elazar the son of Arach to yours, for his words include all of yours.

SEFIROT: Yesod shebeChesed (foundation and firmness within the context of kindness)

On the sixth week of the Jewish year, during the month of Cheshvan, the songbird in Perek Shirah praises G-d for providing it a home, and for providing a nest for the sparrow to lay its young. The songbird’s verse also speaks of the altars of G-d. As mentioned above, it is during this month that the Third Temple, G-d’s home and the location of His altars, will be dedicated, perhaps even in this sixth week. (See Table I)

In Pirkei Avot, Rabban Yochanan the son of Zakkai, who received the oral tradition from Hillel and Shammai used to say that those who have learned much Torah should not want special recognition, since they were created exactly for this purpose. (II:8) As further noted below, this week is connected to the sefirah ofYesod and Joseph. In fact, the special recognition that Joseph received, and which he himself felt he merited, created great problems for him in his relationship with this brothers.

Rabban Yochanan the son of Zakkai perfectly represents the Oral Torah, as well as the number six. His teaching is clearly related to the learning the Oral Torah. Furthermore, he is portrayed in Pirkei Avot with five additional students, making six in total. The praises he gives to his students are closely related to their ability to receive the oral tradition from him. Finally, Rabban Yochanan’s entire life story is about complete dedication to the Oral Torah. He managed to escape the Roman siege of Jerusalem right before its destruction, and set foot on a journey to establish a center for Jewish scholars in Yavneh. There, he and other sages transmitted the Oral Torah and ensured the survival of Judaism as a whole.

Rabban Yochanan son of Zakkai’s journey is also connected to the month of Cheshvan, when we leave our introspective and purely spiritual pursuits and delve into the material world in order to elevate it and to ensure our survival. Similarly, he asks his students to "go out” and see which is the proper path to way to take and which should be avoided. This request is also connected with concept of going out of our state of introspection during the month of Tishrei in order to engage in the material world and ensure our livelihood.

This week’s sefirah combination is yesod shebechesed. This combination, as well as the song of the songbird, reminds us of Joseph, who provided sustenance for his entire family and for the rest of the world. He was the viceroy of Egypt, in charge of all of the provisions of the empire. It was his interpretation of Pharaoh’s dream that allowed for Egypt to stockpile its food supplies, preempting a seven-year period of extreme famine that greatly impacted the entire region. Joseph was the foundation of the good that all others received, both physically and spiritually.

We can draw a precious lesson in self-improvement from the songbird. As explained in the fourth week, we have an obligation to care for others besides ourselves. The songbird teaches us that we must work to create a solid foundation for our children and for all future generations, including one’s students. This can serve as a great motivation for a person who is overwhelmed by his or her own challenges.

[Gematria Thought: The number six represents the six orders of the Mishnah, of which the Oral Torah is comprised. Like much of the Written Torah, most of the Mishnah is about transmitting G-dly concepts in a manner that deeply involves the physical realm, monetary damages, and criminal punishments. What happens when an ox destroys neighboring property? What happens when two people claim to have rights over the same piece of property? The Oral Torah goes a step further than the Written Torah, giving specific examples and rulings, and analyzing such cases with great minutiae. ]

Week 7 (from the Book): To Recognize and Reveal the Divine Presence within Us and the World

The swallow is saying, "So that my soul shall praise You, and shall not be silent, G-d my Lord – I shall give thanks to You forever." (Psalms 30:13)

They would each say three things. Rabbi Eliezer would say: The honor of your fellow should be as precious to you as your own, and do not be easy to anger. Repent one day before your death. Warm yourself by the fire of the sages, but be beware lest you be burned by its embers; for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss of a serpent, and all their words are like fiery coals.

Malchut shebeChesed (kingship within the context of kindness)

On the seventh week of the year, still in the month of Cheshvan, the swallow sings in Perek Shirah of how it cannot be silent, but rather must sing to Him of His glory and thank Him forever (Psalm 30: 13).

The Hebrew word for forever is l'olam, which contains the word olam, which means world. Olam comes from the word ehelem, which means “mask” or “hidden.” It is through our involvement with the world during this month that we reveal G-d’s presence in the world, which until that point had been hidden.

In Pirkei Avot, Rabbi Eliezer teaches that the honor [kavod] of your neighbor must be so precious [chaviv] to you as if it were your own, and that one should not become easily angered. (II:10). Rabbi Eliezer also teaches that one must repent one day before death. However, as no one knows when he or she will die, everyone must repent daily. Rabbi Eliezer further cautions us regarding our behavior in front of sages in order not to be harmed by their reactions.

We know that the Flood began on the seventeenth of the month of Cheshvan, which falls either during week seven or week eight. This unfortunate phenomenon would not have taken place had the people of the time repented one day before their death and properly treated their neighbors and sages. The Torah also holds Noah accountable for the Flood, because he did not pray for the rest of the people. In this sense, the honor of his neighbors was not precious to him – he thought only of himself.

For Rabbi Eliezer, in order to follow a just path, it is very important to have a “good eye,” and to avoid an “evil eye” at all costs. We also know that one of the main causes of the Flood was stealing. Such criminal actions usually begin by looking at someone else’s possessions with an evil, jealous eye.

The sefirah combination for this week is malchut shebechesed. This week marks the yahrzeit (anniversary of passing) of our matriarch Rachel, who represents malchut. Aside from malchut, she also displayed a strong attribute of chesed, and perfectly exemplified the above mentioned teaching in Pirkei Avot: she helped her sister Leah secretly marry her beloved Jacob, just so that her sister would not be publicly embarrassed. Jacob agreed with Rachel’s father, Laban, that Jacob would work seven years to marry Rachel. After seven years passed, Laban placed Leah under the canopy instead. The Talmud teaches that Jacob foresaw the possibility that Laban would try to trick him, and so he had given Rachel certain signs so that he would be able to recognize her on their wedding night. When Rachel saw Leah under the canopy, she could not bear to see her sister be so humiliated and gave her the signs.[1]

As mentioned previously, King David represents malchut, and is connected to the idea of ​​repentance and return to G-d. As also mentioned, malchut is associated with the power of speech, like the swallow which cannot be silent.

The Alter Rebbe explains that malchut, which means kingship, is closely related to the concept of kavod, honor or glory, a word also used in the song of the swallow. The connection between malchut and kavod can be gleaned from the phrase we say right after reciting the Shemah: “Baruch Shem Kvod Malchuto L’Olam Va'ed,” “Blessed be the Name of the Honor of His kingdom forever and ever.” Cheshvan is also a month that is closely related to the Temple, where the glory, kavod of Hashem rests.

We extract from the swallow a very important lesson in self-improvement and daily living: to always recognize and thank G-d. The swallow recognizes the greatness of G-d and constantly shows its gratitude. The swallow also teaches us that when praising G-d it is not enough to simply use instruments (as in Week Six); it is also important to sing using our own voice.

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[1] Bava Batra, 123a.

[Gematria Thought:  The number seven has many meanings. Our sages tell us that “Kol haShvi'im Chavivim,” every seventh is precious/beloved. Seven represents the seven days of the week, and particularly the beloved seventh day, the Sabbath. The number seven and the Sabbath are both connected with the idea of ​​returning to G-d. There are seven emotional sefirot, and the number seven is represented by sefirah of malchut.]