Week 11 (Book 3): Shem and Being Truthful

SONG OF THE SEA: You blew with Your wind, the sea covered them; they sank like lead in the powerful waters.

HAFTARAH: (when the) forty thousand (went against) Israel? My heart is toward the lawgivers of Israel,

TALMUD SOTAH: Daf 11 - Miracles in exile

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Shem

JOURNEYS IN THE DESERT: They journeyed from Alush and camped in Rephidim, but there there was no water for the people to drink.

On week eleven, week of Yud Kislev, the verses of the Song of the Sea speak of the wind, the sea, and powerful waters. The Hebrew word for wind is the same as the word for spirit and soul, Ruach. Spirituality, and the strength of the spirit, is also what differentiated the Jews from the Greeks in the times of Chanukah. Furthermore, the sea represents hidden wisdom, and water is also a reference to the Torah. (See Fourth Cycle of 22 days) This is connected to Chanukah, but also to Yud Kislev and Yud Tes Kislev.

The Haftorah’s verses speak of the miraculous way in which 40,000 officers of the enemy were defeated, and about the love for the wisemen of Israel. These are similar themes to Chanukah, regarding the miraculous nature of the miracle and the overwhelming number of the enemy, as well as how the inspiration for victory came from the wisemen, in the case of Chanukah, the Kohanim. Perhaps this is also related to the Alter Rebbe and the Mitteler Rebbe, both wisemen and lawgivers, personally saved on Yud Tes Kislev and Yud Kislev respectively.

Daf Yud Alef (Folio 11) of Sotah is primarily about Egyptian enslavement and persecution, and the brave actions of Miriam and Yocheved. It also describes the miraculous ways in which Jewish children were saved. We also celebrate similar miracles during Chanukah.

The 11th generation from Adam is Noah’s son, Shem. As already discussed previously, Shem’s name means “name,” and is connected to the idea of truth. Avraham and all the Jewish (and “Semitic”) people come from him. His brother Yafeth’s name means “beauty,” and Yavan, Greece, is his descendant. The Maccabean war with the Greeks and Greek culture is in actuality a fight between the descendants of Shem and Yafeth.

In the eleventh week, the Jews journey from Alush and camp in Rephidim, where there was no water for the people to drink. Rephidim comes from the word rafeh, weak, and is a reference of a lack of proper devotion to Torah study. The personal journey for this week involves internalizing the concept of using power in a positive, non-corrupt way, and overcoming the weakness that comes with the lack of “water.” This is the fight of Kislev, and also the fight of the Mitteler Rebbe. 

Another key lesson in the service of G-d that we learn from Shem is the need for proper self-reflection, and engaging with ourselves and the world with truth. This is a key aspect of serving G-d, going over our deeds for the day, the week, the month, and seeing what we can improve. This is known as Cheshbon HaNefesh, spiritual accounting, and is also an important part of the Jewish practice of meditation known as Hitbodedut.

Week 12 (Book 3): Arpachshad and the Fiery Furnace

SONG OF THE SEA: Who is like You among the powerful, O Lord? Who is like You, exalted in the holy place?      

HAFTARAH: that offered themselves willingly among the people, (saying,) 'Bless the Lord.' 10. The riders of white donkeys,

TALMUD SOTAH: Daf 12 - Miriam and Moshe

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Arpachshad

JOURNEYS IN THE DESERT: They journeyed from Rephidim and camped in the Sinai desert.

On Week 12, week of Yud Tes Kislev, the verses of the Song of the Sea include the rhetorical question: “Mi Chamocha Ba’Elim Hashem,” Who is like You among the powerful, O Lord?  This phrase is the acronym for the name of the Maccabees. The repetition of the question, “Who is like You?” is also reminiscent of the “two lights” the Alter Rebbe brought to the world, in Halakha (nigleh) and Chassidus (nistar). The verse first talks about Hashem’s revealed greatness (Elim means forces of nature), the second about His hidden one.

The Haftorah’s verses speaks of self-sacrifice for G-d’s sake. It also speaks of “riders of white donkeys.” This appears to be a reference to Mashiach, who will arrive on a (white) donkey. The Alter Rebbe’s work, the Tanya, is connected to Yud Tes Kislev. R. Zusya of Anipoli is said to have predicted: “With the Tanya the Jewish people will go out to greet the righteous Mashiach.”

Daf Yud Beit (Folio 12) of Sotah is primarily about Miriam and Moshe. The Talmud relates that Moshe’s name was also Tuviah, because of the great light that was revealed about him when he was born. This is related to the Alter Rebbe, who was named Shneur because of the two lights he brought to this world. The discussion of Miriam is also pertinent. The Talmud speaks of how Miriam spoke to her father, and how by doing so she convinced him, and consequently all the Jewish people, not to divorce their wives. The Alter Rebbe’s daughter, Devorah Leah, had a similar discussion with the Alter Rebbe about giving up her life in order to add years to her father’s, so that the work of spreading the light of Chassidus could continue.

This week's link in the chain from Adam to the last king of Judah is Arpachshad, the son of Shem. His name in Hebrew can be divided into three words: “ohr” (light), “pach” (vial), “shad” (related to “Sh-dai,” one of G-d’s names, which stands for Shomer Daltot Yisrael,” Guardian of the doors of Israel. This is also the of G-d name placed on each Mezuzah). All three words are all clearly connected to Chanukah. Chanukah is the festival of light. We light the Menorah in honor of the small vial (pach) of pure olive oil that lasted eight days instead of one. According to Jewish law, the Menorah should be lit next to the Mezuzah. The Mezuzah is a symbol of dedication, like the name of Chanukah. In fact, when the Mezuzah is first placed, it is common to ceremony known as Chanukath HaBayit, an inauguration/dedication of the home. 

The Midrash states that the name Sh-dai stands for, “The One who told the world ‘dai ‘(enough).” (Chagigah 12a and Midrash Breishit Rabbah 5:8) The name reflects the fact that when Hashem created the world, set limits and boundaries, while He Himself is limitless and inifinite. This is very much the message of Chanukah as well, which we say how G-d can make miracles that are above nature.

In the twelfth week, the Jews journey from Rephidim and camp in the Sinai desert, where they gather around in unison in order to receive the Torah. The journey of this week is understanding that the weakness that comes from the lack of water comes about only in order that we gain even greater levels of Torah knowledge, such as on Yud Tes Kislev is when we receive the Toras HaChassidus, and Chanukah.

Another important lesson in prayer and Divine service that we learn from Arpachshad is his association with Ur Chasdim.[1] This is where Abraham was thrown into a fiery furnace for his defiance of Nimrod and belief in One G-d. Abraham’s great self-sacrifice and willingness to be thrown into the fire brings to mind the self-sacrifice of the Alter Rebbe, the Maccabees, and the Jews of the times of Chanukah. It also brings to mind the meditation technique of the great rebbe, Rabbi Elimelech of Lizhenk:

Every moment that you are not learning Torah, especially when you are idle and you are alone in your room or lying in bed and unable to sleep, your thoughts should focus on the positive commandment: “V'Nikdashti besoch bnei Yisrael" –I will be sanctified among the Jewish people” (Vayikra 22:32). You should think in your heart and conjure up in your mind there there is a great and awesome fire burning in front of you reaching up to the heavens, and for the sake of the holiness and sanctity of Hashem you are going against your nature and throwing yourself into the flames in sanctification of His Name. “And HaKadosh Baruch Hu joins good intentions with great deeds” (Kiddushin 40a). By doing this, you are no longer sitting idle but rather you are fulfilling a positive Torah commandment.[2]

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[1] http://en.wikipedia.org/wiki/Arpachshad

[2] MiPeninei Noam Elimelech, Tzeitzel Katan, translated by Tal Moshe Zwecker

Week 13 (Book 3): Shelah and Chanukah

SONG OF THE SEA: Too awesome for praises, performing wonders! You inclined Your right hand; the earth swallowed them up.

HAFTARAH: those that sit in judgment, and those that walk on the path, tell of it. 11. Instead of the noise of adversaries, between the places of drawing water,

TALMUD SOTAH: Daf 13 - the Light of Moshe; Jacob and Joseph

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Shelah

JOURNEYS IN THE DESERT: They journeyed from the Sinai desert and camped in Kivroth hataavah.

On week 13, week of Chanukah, the verses of the Song of the Sea speak of praising G-d, Who performs wonders, and Whose miracles led to Jewish salvation. Praising G-d for his miracles is one of the key themes of Chanukah.

The Haftorah’s verses also describe the need to tell of G-d’s miracles, and the fact that the Jews were no longer being persecuted “between the places of drawing water,” a reference to the study of the Torah, which the Greeks were attacking.

Daf Yud Gimmel (Folio 13) of Sotah is primarily about the burial of Jacob and Joseph, although it also starts with a brief mention of how when Moshe was born, the room filled with light. Regarding Jacob’s burial, the Talmud highlights how the fight with Eisav was won, not by logical arguments, but through the lone supra-rational act of Chushim, son of Dan. As mentioned before, Dan connected to Teveth and Chanukah. As Eisav was making a baseless claim, and asking for proof for this and that, Chushim could not bear to see his grandfather’s burial delayed, went ahead and killed him. This is very similar to how the Chanukah revolt started. Matisyahu was asked to slaughter a pig on a pagan altar. Not only did he refuse, he killed the Jew and the Syrian representative that had demanded this.[1]The Talmud’s description of Joseph’s burial is also appropriate, as Yosef HaTzadik himself represents Jewish strength in the face of Greek repression. (See Book 1, Week 11)

Shelah, Archpachshad’s son, has one of the names of Mashiach. Shelah is also the name of Judah’s son, which he did not want to marry to Tamar. Rabbi Yosef Jacobson explains the connection between Shelah and Chanukah:

The Truth Emerges

Rabbi Isaac Luryah wrote that "the judgment that began on Rosh Hashanah and Yom Kippur is completed some three months later, during the days of Chanukah." That's why it is at this period of time - three months after the intimate union between Judah and Tamar - that Judah (the metaphor for G-d) is "informed" regarding the spiritual status of Tamar (the Jewish people) and the verdict is issued that Tamar has no future.

"When Tamar was being taken out, she sent word to Judah, saying, 'I am pregnant by the man who is the owner of these articles. Identify, I beg you, these objects. Who is the owner of this seal, cord and staff?'"

During that fateful time, when the "prosecuting angels" have almost been successful in demonstrating to G-d that the Jewish people are a failed experiment, at that very moment, the Jew sends word to G-d, saying, "I am pregnant by the man who is the owner of these articles!" The information you received that I abandoned you, is a blatant lie! If I have gone astray here and there, it is merely a superficial, temporary phase. Gaze into the deeper layers of my identity and you will discover that I belong to You, that my intimacy is shared only with You, G-d. "I am pregnant from Judah and not from anybody else!" the Jew declares.

"Identify, I beg you, these objects. Who is the owner of this seal, cord and staff?" For during the festival of Chanukah - when the judgment of Rosh Hashanah is finalized -- the Jew kindles each night a wick, or a cord, soaked in oil, commemorating the event of the Jews discovering a sealed single cruse of oil after the Greeks had plundered the holy Temple in Jerusalem (9).

The Jew further points to the staff in his arm (10). In order to preserve his faith, he was forced time and time again - for 2000 years - to take the wandering staff in his arm, abandon his home, wealth and security, and seek out new territory where he could continue to live as a Jew.

"Identify, I beg you, these objects. Who is the owner of this seal, cord and staff?" the Jew asks G-d. "It is to this man that I am pregnant!" Our loyalty and commitment remain eternally to the owner of the "seal" and "cord" of the Chanukah flames; our deepest intimacy is reserved to the owner of the "staff" of Jewish wandering.

Who Is the Traitor?

"Judah immediately recognized the articles, and he said, "She is right; it is from me that she conceived. She did it because I did not give her to my son Shelah."

When G-d observes the burning flames of the Chanukah menorah, He immediately recognizes that indeed, His people have never left Him. True, the Jew does fall prey at times to the dominating external forces of a materialistic and immoral world, yet this enslavement is skin deep. Probe the layers of his or her soul and you will discover an infinite wellspring of spirituality and love.

"If the Jew has, in fact, gone astray here and there, it is my fault," G-d says, not his. "Because I did not give Tamar to my son Shelah."Shelah is the Biblical term used to describe Moshiach (11),the leader who will usher in the final redemption. G-d says that for two millennia I have kept the Jewish nation in a dark and horrific exile where they have been subjected to horrendous pain and savage suffering. Blood, tears and death have been their tragic fate for twenty centuries, as they prayed, each day and every moment, for world redemption. But redemption has not come.

How can I expect that a Jew never commit a sin? How can I expect that a Jew never try to cast his luck with the materialistic world about him that seems so appealing, when I held back for so long the light of Moshiach?

"It is I, G-d, who is guilty of treason," G-d says. Not the Jew. Tamar is an innocent, beautiful palm-tree, which still has only one heart to its Father in heaven.[2]

In the thirteenth week, the Jews journey from Sinai desert and camp in Kivroth hataavah. The personal journey is to internalize the concept of receiving the Torat haChassidut, and now focus on the concept of burying one’s physical desires, through the concepts of Itkafiah and Itapcha, basic notions in Chassidic philosophy. (explained previously in the blog) [3]Chanukah, as opposed to other holidays, is primarily a spiritual holiday. There is no commandment to make a holiday meal. It is a holiday to sing praise to G-d spiritually.

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[1] http://www.myjewishlearning.com/holidays/Jewish_Holidays/Hanukkah/History/Maccabean_Revolt.shtml

[2] http://theyeshiva.net/Article/View/142/Have-We-Betrayed-Our-G-d-Has-G-d-Betrayed-Us

[3] http://www.kabbalahoftime.com/2013/11/explaining-chassidic-concepts-based-on.html; http://meaningfullife.com/oped/2008/06.27.08$KorachCOLON_42_Journeys_Part_3.php:“The Baal Shem Tov (citing Brit Menucha by the 14th century Kabbalist Rabbi Avraham ben Yitzchak of Grenada) interprets the “Graves of Craving” as a state of utter self-nullification through cleaving to G-d when one experiences the “death” of cravings, they become buried with no potential of reviving inappropriate desires.”

Week 14 (Book 3): Eber and Fighting Off Physical Desires

SONG OF THE SEA: With Your loving kindness You led the people You redeemed; You led [them] with Your might to Your holy abode.

HAFTORAH: there they will tell the righteous acts of the Lord, the righteous acts of restoring open cities in Israel.

TALMUD SOTAH: Daf 14

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Eber

JOURNEY IN THE DESERT: They journeyed from Kivroth haTaavah and camped in Hazeroth

On Week 14, also the week of Chanukah, the verses of the Song of the Sea speak of G-d’s redemption and might, leading the Jewish people to His holy abode. This again is a basic theme of Chanukah. This is also the week of Rosh Chodesh Teveth. Teveth is related to the power to multiply, particularly when things seem hopeless.

The Haftorah’s verses continue to describe the Chanukah mitzvah to tell of G-d’s miracles, Pirsumei Nissa. It also speaks of “restoring open cities in Israel,” very much like how the Temple was restored on Chanukah.

Daf Yud Dalet (Folio 14) of Sotah is primarily about the burial of Moshe. Moshe is buried across from (as a protection against) Baal Peor, which is related to promiscuity, intermarriage and idolatry. This is related to Chanukah, as fighting against these negative qualities was one of thr primary ibjextives of the Maccabees. On Daf 14, the tractate also begins a new chapter, returning to the subject of the Sotah ritual. It introduces the topic of the kind of offering that the Sotah brings, which is made of barley, animal food. The actions she is accused of are those of an animal, therefore the offering is also one of an animal. Again, there is a parallel here with Chanukah.

Eber, along with his great grandfather Shem, had established a yeshiva to study God’s laws already back in those days. The destruction of the Temple that took place in Teveth is connected to the fact that Torah study was not given the proper respect. Eber seems to be assisting Shem in the struggle against the values of Yaffeth and his grandson Yavan (Greece). Furthermore, it was by studying Torah in the Yeshiva of Eber that Yaakov prepared to face the deceit and the risk of assimilation in the house of Lavan.

In the fourteenth week, the Jews journey from Kivroth haTaavah and camp in Hazeroth. Hatzeroth is where Miriam slandered Moses, and some say it is also the place where Korach rebelled against him.[1] The personal journey is to use Chanukah to internalize the concept of burying one’s physical desires and focusing on the spiritual. We then turn to focusing on avoiding bad speech and rebellion against our leaders. Lashon Harah is equal to the sins of idolatry, sexual immorality, and murder. (BT Arachin 15b) The Talmud also suggests that it was because of these three things that the First Temple was destroyed. (Yoma 9a)[2]

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[1] http://meaningfullife.com/oped/2008/06.27.08$KorachCOLON_42_Journeys_Part_3.php

[2] http://www.torah.org/learning/yomtov/3weeks/vol5no8.html

Week 15 (Book 3): Peleg and Evil Speech

SONG OF THE SEA: People heard, they trembled; a shudder seized the inhabitants of Philistia.

HAFTORAH: Then the people of the Lord went down to the cities. Praise! Praise! Deborah.

TALMUD SOTAH: Daf 15 - The Metzorah

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Peleg

JOURNEYS IN THE DESERT: They journeyed from Hazeroth and camped in Rithmah.

On Week 15 is the fast of the 10th of Teveth, which marks the day in which the Babylonian Empire laid siege to Jerusalem, which was eventually destroyed. The verses of the Song of the Sea speak of how the people heard and trembled, and how the Phlistine inhabitants were seized by a shudder. Many years later, it would be the Jewish people that would tremble and shudder with the coming of the Babylonians and the siege they placed on Jerusalem. In the future, the 10thof Teveth day will be a day of celebration.

 The Haftorah’s verses describe how the people of G-d descended to the cities. The Hebrew word for cities used here is Shearim, which also means gates. On the 10th of Teveth, Nebuchadnezar and his people, who the prophets exclaim were sent by G-d, descended upon the city of Jerusalem and surrounded its gates.

Rashi explains that the reason the song states, “Praise, Praise Devorah!” is because the spirit of G-d had left her, because she had praised herself. This is connected to the idea that the First Temple was destroyed (and the spirit of G-d left it) because the people did not make the blessing over Torah study. First and foremost, we must realize that all Torah knowledge and all prophecy comes directly from G-d, and that there is no room to praise oneself.

Daf Tes Vav (Folio 15) of Sotah is continues the explanation of what the Sotahoffering entailed. The entire Daf consists primarily of contrasting the offering of the Sotah with that of the Metzorah, one who had contacted a spiritual skin disease resembling leprosy or psoriasis. The Talmud also notes that the purification of the Metzorah is more severe than that of the Sotah. The Metzorah’s sin is related to Lashon Harah, evil speech/slander, which, as mentioned last week, is equivalent to all three major sins in the Torah (idolatry, adultery, and murder), another reason given for why the First Temple was destroyed. The Metzorah himself must be exiled from the camp, and can only return once purified of his condition. His exile is similar to the exile endured by the Jewish people after the destruction of the Temple.

The Torah explains that Peleg was so named because it was in his days that the Tower of Bavel was made and the world’s population was split and spread into different lands. This “exile” is parallel to that of the Jewish people after the destruction of the Temple. The division also appears parallel to the Metzorah above, who was punished with exile because he had himself caused divisiveness among others with his evil speech.

The Babylonians made a point of exiling most of the Jewish people from the land and bringing a different people to dwell in parts of the Land of Israel. The split between the Jewish community in Israel and that of the Babylonian diaspora was one that remained in place for centuries.

 In the fifteenth week, the Jews journey from Hazeroth and camped in Rithmah. Rithmah, which is also known as Kadesh Barnea, was the place of another major sin of Lashon Harah, when the spies, not learning the lesson from Miriam, slandered the Land of Israel. Their actions, and the acceptance of their words by the Jewish people, led to Tisha B’Av, the date of the destruction of both the First and Second Temple. Rashi states:

Rithmah: Heb. רִתְמָה, so named because of the slander of the spies, for it says,“What can He give you, and what can He add to you, you deceitful tongue? Sharpened arrows of a mighty man, with coals of brooms רְתָמִים” (Ps. 120:3-4). - [Mid. Aggadah]

The slander against the Land was ultimately a slander against G-d. The people did not have faith that G-d could conquer the Land for them. The personal journey is to internalize the concept of avoiding bad speech and rebellion against our leaders, and focus on the concept of not speaking Lashon Harah against G-d and the Land of Israel. The Talmud teaches that whoever does not show gratitude towards his fellow human being will end up not showing gratitude to Hashem Himself.

Week 16 (Book 3): Overcoming Setbacks

SONG OF THE SEA: Then the chieftains of Edom were startled; [as for] the powerful men of Moab, trembling seized them;

HAFTARAH:

Praise! Praise! Utter a song.

Arise Barak, and capture your captives, son of Abinoam.

TALMUD SOTAH: Daf 16 - Soil in the Sotah’s Water

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Reu

JOURNEY IN THE DESERT: They journeyed from Rithmah and camped in Rimmon Perez.

On Week 16, the third week of Teveth, the verses of the Song of the Sea continue theme of being startled and trembling. As mentioned in the previous week, at the time of the siege of Jerusalem, the Jewish people were the ones to shudder.

The Haftorah’s verses also repeat the previous theme of the Divine spirit leaving Devorah because of her praising herself. The second part, related to Barak “capturing  your captives,” may also be a reference to the captivity of Jerusalem itself, as well as its citizens after the city was conquered and the Temple destroyed.

Daf Tet Zayin (Folio 16) of Sotah is continues the explanation of what the Sotah offering entailed, focusing primarily on the soil placed in the water to be drunk by the Sotah. This Daf also contains many  references to the law of the Metzorah. This also appears connected to themes of the previous week, and this month as a whole: exile and lack of proper food and drink.

Reu, son of Peleg, was born in the aftermath of the world’s population being split and spread into different lands. However, as opposed to his father’s name, which means separation, Reu’s name is related to the Hebrew words for shepherd and friend. Therefore, the name appears to symbolize the ability of to regroup and thrive once more after a period of exile and turmoil as was the aftermath of the Tower of Babel, as well as the Babylonian exile.

In the sixteenth week, the Jews journey from Rithmah and camp in Rimmon Perez.  Rimmon Perez means a “bursting” pomegranite. The pomegranite, with its many seeds, is a symbol for being fruitful and fulfilling mitzvoth. The personal journey is to to internalize the concept of avoiding slander and the exile that comes with it, and to now focus on regrouping and going back to being productive.

Week 17 (Book 3): Avraham, Serug, and the Alter Rebbe

SONG OF THE SEA: all the inhabitants of Canaan melted. May dread and fright fall upon them;

HAFTARAH: Then ruled a remnant among the mighty of the nations; the Lord dominated the strong for me.

TALMUD SOTAH: Daf 17 - Avraham and how the Sotah process can bring blessing.

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Serug

JOURNEYS IN THE DESERT: They journeyed from Rimmon Perez and camped in Libnah.

Week 17, the last week of Teveth, includes the yahrzeit of the Alter Rebbe, Rabbi Shneur Zalman of Liadi, on the 24^th of Teveth. In the verses of the Song of the Sea, the same theme continues. The inhabitants of Canaan melt, with dread and fright.

The Haftorah’s verses could not possibly be more related to the major qualities of the Tribe of Dan discussed before: strength and ability to multiply after being small in number. The verses states that with God’s help, the remnant overcame the mighty and the strong.

Daf Yud Zayin (Folio 17) of Sotah speaks of the writing of the curses on the scroll that is to be dissolved in the water. The daf also speaks of how curses can be inferred from blessings, and how even in the words “man” and “woman” there is a potential for “fire” if the Divine Presence does not dwell among the couple. This is related to Teveth: because of our sins, the blessings of the Torah were turned to curses due to our idolatry. Also, during the destruction of both the first and second Temple, the Divine Presence left and the Temples were enveloped and destroyed by fire.

The daf also speaks of Avraham, and how he was rewarded for not accepting the booty from the king of Sodom. This appears related to Alter Rebbe, the first Chabad rebbe. His uncompromising stance towards the truth, as well as his selflessness, merited tremendous blessings in these areas. Not only did his stature command the awe and respect of non-Jews, but his comprehensive description of the heavenly realms is one of the most systematic and detailed in the Jewish tradition.

The interaction between Avraham and the King of Sodom also has a strong parallel between the Alter Rebbe and Napoleon. Napoleon was offering the Jews greater material wealth and greater freedom. However, the Alter Rebbe saw that this would lead to spiritual downfall and assimilation. The physical oppression of the … was better than a spiritual one. This is parallel to what the King of Sodom said, “Take … and I’ll take the souls,” which Avraham so vehemently rejected and was greatly rewarded for.

Interestingly, just as Avraham rejected even the most minute personal object, Napoleon sought after the most minute personal object belonging to the Alter Rebbe. However, the Alter Rebbe put fire to his home before leaving, and Napoleon was not able to find a single thing.

Serug, son of Reu, is a reference to an even greater regrouping. Serug comes from the verg Lesareg, which means to interlace, interweave. More than gathering with friends and becoming part of a Shepherd’s herd again (See also Book 1, Week 17). This is also the innovation of the Chassidism of the Alter Rebbe. Chassidim are all one family – they create an unbreakable bond. The Hayom Yom for the 24^th of Teveth (which I had not looked at prior writing the above), states:

My grandfather (R. Shmuel) asked the Tzemach Tzedek: What did Grandfather (the Alter Rebbe) intend with the "ways of Chassidus" and what did he intend with Chassidus?

The Tzemach Tzedek answered: The "ways of Chassidus" are that all Chassidim are to be like one family, with affection, as Torah teaches. Chassidus is vitality. Chassidus is to bring life and illumination into everything, to shed light even on the undesirable - to become aware of one's own evil exactly as it is, in order to correct it.[1]

According to Philo, a Roman Jewish philosopher, Serug and his family were set apart from the rest of their generation because they did not engage in idolatry. Philo seems to have based himself on apocryphal writings, so the validity of this claim is somewhat suspect. Nevertheless, it would indicate a certain tikkun, a fixing of one of the main problem areas related to the Tribe of Dan, idolatry. It also appears related to the second part of the Hayom Yom regarding what is meant by “Chassidus” – “to be aware of one’s own evil exactly as it is, in order to correct it.”

In the seventeenth week, the Jews journey from Rimmon Perez and camp in Libnah. Libnah comes from the word Leveinim, bricks. Bricks are usually associated with the hard labor the Jews had to endure during their Egyptian exile, in which they had to make bricks. At the end of the exile, they were not even provided any straws.  In his work, Torah Or, the Alter Rebbe, quoting the Zohar, explains that the harsh labor in Egypt has a spiritual counterpart, in the proper study of the Torah. Leveinim, bricks, is a reference to libun hilchesa, the clarification of Torah law. Chomer, mortar, parallels the kal vachomer, the principle of a fortiori, one of principal rules of how to interpret the Torah. It is possible to exchange the harsh labor of exile for the labor in the study of Torah.[2] As mentioned previously, proper Torah study was one of the causes for the destruction of the First Temple, related to this month. The personal journey is to internalize the concept of being fruitful and productive, and now focus on proper Torah study.

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[1] http://www.chabad.org/library/article_cdo/aid/6044/jewish/Hayom-Yom-Tevet-24.htm

[2] http://www.chabad.org/library/article_cdo/aid/96255/jewish/Parshas-Vaeira-New-Toil-for-Old-New-Habits-for-Old.htm; http://www.sichosinenglish.org/books/at-our-rebbes-seder-table/18.htm#t164

Week 18 (Book 3): Nahor and Ta'anug

SONG OF THE SEA: with the arm of Your greatness may they become as still as a stone, until Your people cross over, O Lord,

HAFTORAH: Out of Ephraim, whose root was against Amalek; after you (will be) Benjamin with your abaters;

TALMUD SOTAH: Daf 18 - Divided Actions

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Nahor

JOURNEYS IN THE DESERT: They journeyed from Libnah and camped in Rissah.

Week 18 is the week of Rosh Chodesh Shevat. Shevat is represented by the tribe of Asher, and is connected to the quality of Ta’anug, pleasure, and Emunah, faith. It is also a month connected to nature, as this is when we celebrate Tu B’Shvat, the Rosh Hashanah of the Trees. Finally, this month is also connected to the Oral Torah, as it was on this month that Moshe began teaching the lessons of the Book of Deutoronomy.

The verses of the Song of the Sea speak of the enemy becoming “as still as stone.” As we enter the month of Shevat, we are reminded of the four levels of existence within nature, the four “kingdoms”: Domem (“still,” the mineral kingdom), Tzomeach (plant), Chai (“live,” the animal kingdom), Medaber (“speaking,” human kind). Each week of Shevat contains references to either Domem, Tzomeach, Chai or Medaber. The Song of the Sea for this week specifically mentions the stone as a metaphor for stillness.

The Haftorah’s verses begin a theme of describing the actions of each of the tribes during the fight against Siserah. This description runs through all the weeks of the months of Shevat and Adar. This week’s verses speak of Ephraim and Benjamin, which Rashi explains are references to Joshua and Shaul, and how they fought against Amalek. Joshua symbolizes the Oral Torah (Shevat), while Shaul is connected to Purim and the month of Adar.

Although the fight against Amalek is primarily a theme of the month of Adar, Amalek represents the opposite of Emunah, which is a theme of Shevat. It is well known that Amalek has the same numerical value as safek, doubt, which is the opposite of faith. In general, the fight against Sisera was a great test in Emunah, one in which not all the tribes succeeded. The theme of which tribes showed Emunah and which showed doubt will be the theme for each of the weeks ahead, through Adar.

Daf Yud Chet (Folio 18) of Sotah continues the discussion of the writing of curses on the scroll that is to be dissolved in the water. The general theme appears to be that if certain things are done twice instead of once, divided in two instead of whole, for two people instead of one, etc., they are invalid. Nature is about multiplicity – yet ultimately we must understand that everything comes from Hashem.

Nahor, son of Serug, is the grandfather of Avraham. We know that Nahor lived in Ur Kasdim, place of Avraham’s birth, and we also know that Nahor had a grandson whose name was also Nahor. This points to the theme of continuity through children, like in nature. Nahor comes from the verb “Nachar,” which means to blow the nose, sneeze, or snort. As will be explained further, this appears related to how G-d blew into the nose of Adam, which is connected to nature and the creation of the world. Sneezing is also something particularly connected with physical pleasure, (Ta'anug), associated with this month. The Talmud explains that sneezing during prayer is a good sign, since just as one is relieved below, he is relieved above. (Berachot 24b)

In the eighteenth week, the Jews journey from Libnah and camp in Rissah. Rissah means to be broken. It is only through such “brokenness” and humility that one can truly accept the Torah. Rabbi Jacobson explains that Rissah also means  a stopped up well in Arabic – to be able to draw water from the well of Torah, one must feel such brokenness and smallness. (See Book 1 on why the insects sing during the month of Shevat). The personal journey is to internalize the concept of proper Torah study and now focus on the idea of being broken in order to receive the Torah that is being taught.

Week 19 (Book 3): Terah and Nature

 

SONG OF THE SEA: until this nation that You have acquired crosses over. You shall bring them and plant them on the mount of Your heritage,

HAFTARAH: out of Machir came down officers,

and out of Zebulun they that handle the pen of the scribe.

TALMUD SOTAH: Daf 19  Drinking the Sotah water.

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Terah

JOURNEYS IN THE DESERT: They journeyed from Rissah and camped in Kehelathah.

Week 19 is the week of Yud Shevat. The verses of the Song of the Sea speak of Hashem acquiring His nation, planting them on the “mount of Your heritage.” The reference to “acquisition” and “inheritance” are reminiscent of themes of Yud Shevat, the Previous Rebbe’s yahrzeit, as well as the day in which the Rebbe took over the leadership of the Chabad movement a year later. The verses also contain references to two of the four elements: the plant kingdom (ie. “and plant them”) and the mineral kingdom (ie. the mountain).

The Haftorah’s verses mention officers/lawgivers of Machir, from the tribe of Menashe, and scribes from Zebulun. Even those in high government positions came down to engage in battle. That is the message of Yud Shevat and the Maamar studied that day, “Bati L’Gani,” where we are told to “spend all the treasures,” using everything at our disposal. Even lofty Chassidic texts available only to a select few in manuscript form (“by the pen of the scribe”) were now printed and available to all. The Rebbe’s decision to become rebbe also represents a decision to “come down” and join “the wars of Hashem” in a most dedicated way.

Daf Yud Tet (Folio 19) of Sotah is about her drinking the water and waving the mincha offering. There is a discussion of when a woman can be forced to drink, and it is related to whether the name of G-d has already been erased. Here also there is a discussion of how different elements in nature interact. It also seems somewhat parallel to how much the Chassidim urged the Rebbe to accept the position – he could not be forced into it.

Terah, son of Nahor, is the father of Avraham. Terah moved from Ur Kasdim to Charan, on his way to the Land of Canaan, even though he never made it. (Terah – “delay” delayed in making it to the Land of Canaan. It also means “to breathe,” and comes from the word re’ach, smell). This appears to be a continuation of his father’s name Nahor, which means sneezing/snorting – breathing and smelling are very much related to pleasure, and to nature, qualities related to the month of Shevat.

In the nineteenth week, the Jews journey from Rissah and camp in Kehelathah. Kehelathah means “gathering.” It is also the place of Korach’s rebellion – on Yud Shevat, the emphasis is on the exact opposite, a gathering in order to accept a new leader, one who was completely devoted to the previous leader. The personal journey is to internalize the concept of being broken in order to receive the Torah, and now focus gathering with others and commitment to the leader.

Week 20 (Book 3): Avraham and Giving

SONG OF THE SEA: directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded.

HAFTORAH: And the princes of Issachar were with Deborah, as was Issachar with Barak; into the valley they rushed forth with their feet.

TALMUD SOTAH: Daf 20 - Water, Teaching Torah, Withholding from Pleasure

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Abraham

JOURNEYS IN THE DESERT: They journeyed from Kehelathah and camped in Mount Shepher

Week 20 is the week of Tu B’Shevat. The verses of the Song of the Sea speak of Hashem’s habitation, which His “hands” founded. As in week 18, the verse contains various anthropomorphisms. Rashi explains the line, “directed toward Your habitation,” as follows: “The Temple below is directly opposite the Temple above, which You made.” At this point in time, the neither the Temple or the Tabernacle had been built. They were there only in potential, a reflection of the Temple above. Such is the case with Tu B’Shevat itself. We celebrate in the middle of the winter, when the fruit is only there in potential.

The Haftorah’s verses mentions the princes of Issachar, as well as the tribe as a whole. Issachar was completely dedicated to the learning of Torah and its transmission. Perhaps more than any other tribe, it represents the idea of the Oral Torah, an essential characteristic of the month of Shevat.

Daf Kaf (Folio 20) of Sotah continues the discussion of drinking the water, and when the Sotah can refuse. There is also discussion about teaching Torah to women, how the water tests her, what ink can be used, and how a woman’s merit can withhold punishment. Again, there are references to interactions of different elements in nature, as well as a focus on the Oral Torah. The daf also contains a passage that looks down on situations of improperly withholding from pleasure. Pleasure is the theme of Tu B’Shvat.

Avraham is the forefather of the Jewish people, but also the father (Av) of many other peoples, which is the meaning of his name (father of multitudes). Yet, at the time his name was changed (and even before when his name is Avram), he was still childless. His children were there only in potential. Avraham was very much known for his hospitality, serving food to his guests and providing them with all kinds of delicacies. This was also a way he found to teach them about Hashem, the One True G-d. This all appears related to the major themes of this month, such as pleasure and the Oral Torah.

There is also a clearer connection between Avraham and Tu B'Shvat:

With regard to the time during which Avraham lived in the land of the Philistines, this week’s Torah portion tells us:27 “And Avraham planted an eshel, a tamarisk tree… and there he called in the name of G‑d, L-rd of the world” i.e., he publicized G‑d’s presence28 “And Avraham lived in the land of the Philistines for an extended period.” It is after these verses that the Torah tells us about the binding of Yitzchak.

The question arises: What lesson can we learn from the fact that Avraham planted a tamarisk tree? Previously, the Torah described the greatness of Avraham, relating how although he was the one and only Jew, and that he spread faith in the one G‑d. After such heights of devotion, what is added by the fact that he planted a tamarisk tree? And how does planting a tamarisk tree relate to the narrative of the binding of Yitzchak?

The tamarisk is a large tree with broad branches. Since Avraham was living in a desert, he planted such a tree to provide wayfarers with protection from the scorching sun. The Talmud29 extends the interpretation of the Hebrew word eshel , explaining that it refers not to only one tree, but to an orchard. Avraham planted an orchard so that passersby could refresh themselves with the fruit.

The Talmud also offers a second interpretation, stating that eshel refers to an inn. Besides fruit, Avraham gave wayfarers bread and meat, drink and lodging.30 Indeed, the Midrash31 states that he even provided his guests with a court of law in which they could settle any dispute that might arise among them.

Avraham did not content himself with providing bread, salt and water, so that his guests’ basic needs would be met. He did not provide only the bare minimum; he gave his guests items which brought them pleasure: fruit, wine, delicacies and lodging; and gave them also a court to resolve their difficulties. 

27.

Bereishis 21:33-34.

28.

Sotah 10a.

29.

Sotah, loc. cit.; see Rashi’ s gloss.

30.

Midrash, as quoted in Rabbeinu Bachaye in his gloss to Bereishis 21:33.

31.

Bereishis Rabbah 54:6.

https://www.chabad.org/therebbe/article_cdo/aid/68629/jewish/Likkutei-Sichot-Vayeira.htm

In the twentieth week, the Jews journey from Kehelathah and camp in Mount Shepher. Rabbi Jacobson explains that Mount Shepher means “beautiful mountain,” and cites Targum Yonasan, which renders it as “mountain with beautiful fruit.” The quality of beautiful fruit is clearly linked to Tu B’Shevat. The personal journey is to internalize the concept of the gathering of Chassidim and commitment to the leader, and now focus on the enjoyment and beauty of both natural and spiritual worlds/fruits.

Week 21 (Book 3): Isaac and Emunah

The Lord will reign to all eternity; When Pharaoh's horses came with his chariots and his horsemen into the sea,

(But) among the divisions of Reuben, (there were) great resolves of heart.

Why do you sit between the borders,

Talmud Sotah: Daf 21: Merit of Women

Isaac

They journeyed from Mount Shepher and camped in Haradah.

Week 21 is the last week of the month of Shevat. This week marks the yahrzeit of Rebbetzin Chaya Mushka, the Rebbe’s wife, on the 22^nd of Shevat. The verses of the Song of the Sea are first and foremost a declaration of faith, Emunah, one of the themes of this month. They also contain elements of nature: 1) Pharaoh and the horsemen (man); 2) the horses (animal); and 3) the sea (mineral/Domem).

The Haftorah’s verses point to Reuben’s doubts, and lack of resolve and Emunah. In general, this is a challenge that Reuben as an individual seemed to face. He knew he had to save Joseph, but lacked to emunah to do it outright. He later knew that he had to find a way to take Benjamin to Egypt, but again, his lack of resolve led to his failure to convince his father.

Daf Kaf Alef (Folio 21) of Sotah continues the discussion of how the merit of Torah and mitzvoth can protect from punishment. It also discusses how a woman can earn merit from Torah. This seems connected to the Rebbetzin’s yahrzeit.

Yitzchak is the second forefather of the Jewish people. Isaac's whole life, particularly his near sacrifice, was all about Emunah. His name comes from the word Tzchok, laughter. Yitzchak means “he will laugh,” which also points to faith in future events,  as well as pleasure (Ta’anug), related to the month of Shevat. 

In the twenty-first week, the Jews journey from Mount Shepher and camp in Haradah. Haradah means “trembling” and is related to the fear that the Jewish people experienced after the plague in the aftermath of Korach’s rebellion.[1] Haradah, trembling, is also connected to happiness and rejoicing, as in Psalm 2, “Vegilu b’Readah, rejoice in trembling. (See also Talmud, Brachot 30b, 31a: “Where there is gilah (rejoicing), there must be trembling.”) The personal journey is to internalize the concept of enjoyment and beauty of both natural and spiritual worlds/fruits, and now prepare for the trembling happiness of the month of Adar.

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[1] http://meaningfullife.com/oped/2008/07.11.08$BalakCOLON_42_Journeys_Part_4.php