Week 33 (Book 3): Blessed Above All Others

BESHALACH: 13. It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp. 14. The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground.  

HAFTORAH: Blessed above women shall Jael, the wife of Heber the Kenite, be;  above women in the tent shall she be blessed.

TALMUD SOTAH: Daf 33 - The Language of Angels, the Holy of Holies

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: David

JOURNEYS: They journeyed from Ezion geber and camped in the desert of Zin, which is Kadesh.

Week 33 is the week of Pessach Sheini and Lag Ba’Omer. The Torah portion section for this week first introduces the Mannah. It is “fine as frost” and compared to the dew (in contrast with the physicality of the quail). The contrast between Mannah and quail is also a contrast between the revealed Torah (nigleh) and the Kabbalah (nistar). While in the area of nigleh there is back and forth and room for “digestion,” setting aside certain opinions and coming to conclusions, when it comes to the Kabbalah there is no need for separating the “good” from the “bad.” (There's also an opinion that the Mannah began falling on Lag Ba'omer, and that this is the reason for its celebration)

The Haftorah verses speak of how Yael shall be blessed above “women in the tent,” a reference to the blessings given to the matriarchs (Talmud, Sanhedrin 105)). Similarly Rabbi Shimon Bar Yochai is said to be praiseworthy above all of his colleagues. 

Daf Lamed Gimmel (Folio 33) of Sotah continues the discussion of certain statements that must be said in Hebrew in order to be valid, as well as those that can be said in any language, and the blessings and curses that were said at Mount Grizim and Mount Eival. The daf goes into detail about the language of angels and heavenly voices, and contains an entire story regarding what Shimon HaTzadik heard in the Kodesh HaKodashim, the Holy of Holies. Shimon HaTzadik and the heavenly experiences he had are deeply connected with Rabbi Shimon Bar Yochai. 

How appropriate it is that King David, G-d’s anointed, be the link in the chain of week 33, of Lag Ba’omer! King David had great closeness with Hashem and was given tremendous wisdom and prowess, yet also underwent enoemous suffering.  Rabbi Shimon Bar Yochai’s life also reflected these qualities. David means beloved, and few tzadikim and few days are as beloved as Rabbi Shimon Bar Yochai and Lag Ba’Omer.  

In the thirty-third week, the Jews journey from Etzion geber and camp in the desert of Zin, which is Kadesh. Kadesh means "holy" or "sanctified." This was the place where Miriam passed away, and where Moshe struck the rock, which led to him not entering the Land of Israel, and G-d’s name being sanctified. There is an apparent contrast between this desert, the Desert of Zin, with the journey in Week 8, to the Desert of Sin. O.ne is spelled with a tzadi, the other with a samech. In the Desert of Sin is where the food supplies from Egypt ended, while in the Desert of Tzin, after Miriam died, there was no water. In both places, the people complained and showed lack of faith.

Kadesh also appears to be the same place as Kadesh Barnea/Rithmah, of week 15. This journey marks a return to the place of the sin of the spies 38 years prior. No wonder Moshe was upset when the people showed a lack of faith. After everything that had happened, after the entire journey of redemption from Egypt, how could people still complain? Yet, Moshe’s behavior towards the people apparently was not warranted, and for hitting the rock, and this appears to be part of the reason for his punishment. The rock is perhaps a metaphor for the stubbornness of the Jewish people – nevertheless, Moshe was supposed to speak to the rock, not hit it. This aspect of strictness and lack of patience for the spiritual shortcomings of the people parallels Rabbi Shimon Bar Yochai and his son’s reaction when first leaving the cave in which they learned Torah for 12 years. Similar to Moshe, Rabbi Shimon and his son were "banished" from the land and had to return to the cave for an additional year. 

The personal journey for this week is to internalize the concept of awakening and opening ourselves up to the inner wisdom of the Kabbalah, and now focus on being accepting of other people’s shortcomings and understanding that it is not always in our power to completely change all of those around us.

Week 34 (Book 3): Feeling "Shalem" (Whole)

BESHALACH: 15. When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat. 16. This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take. 

HAFTORAH: Water he requested, (but) milk she gave him: in a lordly bowl she brought him cream.

TALMUD SOTAH: Daf 34 - Crossing the Jordan, Entering the Land

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Solomon

JOURNEYS IN THE DESERT: They journeyed from Kadesh and camped at Mount Hor, at the edge of the land of Edom. 

Week 34 is the last week of the month of Iyar. The Torah portion section for this week describes one of the key ideas of the Mannah. First, there was a social aspect of it – which caused people to talk to each other (and some commentaries say that it caused one not to recognize another, because after eating such a spiritual food they were on an even higher spiritual level). It also points to the miraculous nature of it, as it was a gift of Hashem: even though each one was only supposed to take one omer for each person, whatever they took would be according to their eating capacity. Hashem fulfilling the needs of the people, through giving them bread, appears related to the idea of healing of the month of Iyar. “Omer lagulgolet” also appears to be a reference to Lag Ba’Omer, the main day of the month of Iyar, since it contains the word “omer” and lagulgolet in Hebrew has two “Lamed Gimmels” in a arrow - “lag” “lag.”

The Haftorah verses also speak of sating one’s thirst and hunger, connected to the aspect of healing of the month of Iyar. If one takes the verse out of the context of Yael killing Sissera (which is certainly a worthy event in and of itself), the verse hints also to the motherly kindness of women, who offer milk and cream, even when only water is requested. The mannah has a similar parallel. Instead of simply providing the Jews with bread from the earth, G-d provides them with heavenly bread, which has powers and blessings as well.

Daf Lamed Dalet (Folio 34) of Sotah continues the discussion of crossing the Jordan, the spies, and Hebron. As mentioned previously, week 34 represents a completion of a cycle, the Jews now being ready to enter the Land. They also must keep in mind the disaster of the spies, as also mentioned in the previous week.

Solomon (Shlomoh), whose name comes from Shalom, peace, is also related to Shalem, whole, complete. We finish the month of Iyar with a sense of being whole again, healed. Shlomoh also lived to see the completion of his father’s work, and the completion of the Temple. On that day, he authored the Song of Songs.

In the thirty-fourth week, the Jews journey from the desert of Zin, which is Kadesh, and camp in Mount Hor, at the edge of the land of Edom. Hor HaHar is double mountain, a “small apple atop a big apple.” This is the place where Aharon HaKohen passed away. The double mountain represents Aharon’s love – love within love, as explained by Rabbi Simon Jacobson. This love and harmony is what is essential to the receiving the Torah on yet a different mountain, Mount Sinai. Week 35 is when the Jews camped at Mount Sinai. The personal journey for this week is to internalize the concept of holiness and learning to live with people’s faults, and now focus on the love and peace related to Aharon, Rosh Chodesh Sivan, and the receiving of the Torah on Mount Sinai. (As to why Hor HaHar is on the edge of Edom, see Book 1, Week 43) 

Week 35 (Book 3): To Be United and Not Divided

BESHALACH: 

17. And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little. 18. And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered.  

HAFTORAH:

She put forth her hand to the pin,

and her right hand to strike the weary;

Talmud Sotah: Daf 35 - Calev

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Rehoboam

JOURNEYS IN THE DESERT: They journeyed from Mount Hor and camped in Zalmonah.   

Week 35 is the week of Yom Yerushalayim and Rosh Chodesh Sivan. The Torah portion section for this week describes that “whoever gathered much did not have more, and whoever gathered little did not have less.” This idea is connected to how to achieve harmony – each one doing their share. The unity is a symbol of Sivan and is also a symbol of Yom Yerushalayim. (One of the connections to the Six Day War is perhaps the fact that the so much was accomplished in so little time. In six day’s time, Israel’s territory more than tripled – this seems related to the idea of “whoever gathered little did not have less” – when it comes to miracles, time and effort is not necessarily commensurate to the outcome.

The Haftorah verses speak of Yael’s brave and cunning actions. She struck Sissera at the right time. Similarly, one of the greatest miracles of the Six Day War was the fact that we struck our enemies bravely and effectively, at the right time.

Daf Lamed Heh (Folio 35) of Sotah continues the discussion of the spies, particularly Calev. It also discusses transporting the Aron and the rocks that were used for writing the Torah and as signs for future generations. The theme of the spies and Calev is very appropriate for Yom Yerushalayim, for Calev showed the kind of spirit needed to conquer the land, as was done in 1967. Part of the discussion of the Aron also relates to bringing the Aron to Jerusalem. The setting up of the rocks in order to write the Torah on them seems parallel to the encampment at Har Sinai.

Rehoboam, the son of Solomon, was king at the time the Jewish kingdom split into two. His name comes from Rehav (wide expansive) Am (nation). His counterpart is Jeroboam, who was crowned the king of the Kingdom of Israel. His name is also related to the nation (Am), and can be translated as one who “will increase” or “will fight for” the nation. Unfortunately, the division between the two kingdoms did nothing to increase the nation. How appropriate then that Rehoboam be the one to be connected to Week 35, when the nation was united (on Rosh Chodesh Sivan), and when the territories of Jerusalem and Judea and Samaria were reunited under Jewish Sovereignty (Yom Yerushalayim).

Both Rehoboam and Jeroboam’s ways were sinful. In Rehoboam’s time, idol worship and adultery spread in the Kingdom of Judah. Jeroboam, in the Kingdom of Israel, caused even more idol worship to take place. He is cited in Pirkei Avot as the quintessential example of someone who sinned and caused others (including future kings) to sin as well. Jeroboam’s rebellion against Hashem was such that he even set up golden calves to be worshiped in an alternate temple to the one in Jerusalem. Our getting ready to accept the Torah must also involve banishing the “idols” and “adulterous” behaviors of our time, focusing completely on Hashem.

In the thirty-fifth week, the Jews journey from Mount Hor and camp in Zalmonah. Zalmonah comes from Zalmon, darkness. Rabbi Jacobson explains that this is connected to the verse in Psalms 68:15, “becoming whitened from the dark shadows of exile” (Targum Yonasan. Rokeach)[1] These words are reminiscent of the song of the deer in week 36 of Book 1, "And I shall sing of Your strength, I shall rejoice of Your kindness in the morning, for You were a refuge to me, and a hiding place on the day of my oppression." (Psalms 59:17) On Shavuot, we think of all the darkness we had to endure (such as during the counting of the omer) to get to this moment of light. The personal journey for this week is to internalize the concept of love and peace related to Aharon and the receiving of the Torah, and now focus on light we are about to receive after the darkness we endured.

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[1] http://meaningfullife.com/oped/2008/07.25.08$MatosCOLON_42_Journeys_Part_6.php

Week 36 (Book 3): Not Leaving the Learning for the Morning

BESHALACH: 19. And Moses said to them, Let no one leave over [any] of it until morning. 20. But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them.     

HAFTORAH:

she struck Sisera, pierced his head,

and wounded and penetrated his temple.

TALMUD SOTAH: Daf 36 – The Ephod

Abijam

They journeyed from Zalmonah and camped in Punon.

Week 36 is the week of Shavuot. The section of Beshalach for this week describes how Moshe told the people not to leave any of the mannah until morning. However, some did not obey Moshe, and the mannah spoiled. This is similar to Shavuot itself, when in the initial giving of the Torah the people overslept, and Moshe reprimanded the people for it. This is the basis for the custom to spend all night studying Torah (ie. not leaving it until morning).

The Haftorah verses speak of Yael’s brave actions. If, like in week 34, we take the words out of the context of Yael’s actions, they could actually be a reference to the tremendous experience of Mount Sinai. There, the Torah pierced and penetrated our minds in a way that left an indelible mark in every Jewish soul.

Daf Lamed Vav (Folio 36) of Sotah continues the discussion of how the Jewish people entered the Land of Israel, how the tribes stood at Mount Grizim and Mount Eival, and also of how the names of the tribes were inscribed on the Ephod. This is a symbol of unity, also symbolized by Shavuot and the month of Sivan in general. There is also discussion of how there were 50 letters in the Ephod (the number 50 is also connected to Shavuot).

The daf also spends a considerable time  describing Yosef, and the tests he overcame. Shavuot is also about miracles, and about all of Israel standing at a mountain and entering into a covenant. Yosef is also the consummate example of someone that followed the Torah, the very definition of a Tzadik. (See Book 1, how being at Mount Sinai is related to being on the level of tzadikim)

The descendant of Judah for this week is Abijam, the son of Rehoboam. He is also known at Abijah, which means “my father is Hashem.” Just as on Shavuot we received the Torah because of our unity, so too Abiyah sought to reunite the kingdoms of Judah and Israel. Despite his military victory, however, he was unable to reach his goal. 

As mentioned in Book 2, as much as Shavuot is a day of celebration, the unfortunate events that took place immediately following the giving of the Torah (ie. the sin of the golden calf), required Hashem's great mercy, as well as Moshe's begging on our behalf.  Abiyah, the king of Judah  followed in the wicked ways of his father, and the Jewish people were steeped in idolatry. 

Interestingly, like Rehoboam, Jeroboam, the sinful king of Israel (who actually built an “alternate temple with golden calves!) also had a son named Abiyah. The child became critically ill, died and was eulogized by all of Israel.[1] (The eulogy, even if for the son of an evil king, also shows the theme of unity connected to Shavuot) 

In the thirty-sixth week, the Jews journey from Zalmonah and camp in Punon. Punon is the place where the Jewish people complained and were bitten by snakes. It was also through Moshe’s copper snake that they were healed. Punon comes from the word “directed” (or faced) and also means death in Greek.[2] During the giving of the Torah, the Jewish people all died and were immediately revived. When they faced Hashem and heard Him speak, their souls left their bodies. Punon also has two letter Nuns, perhaps also a reference to the “50^th” day of the omer, which is Shavuot. The personal journey for this week is to internalize the light of Shavuot in contrast to to the darkness of the omer, and now focus on being revived by the Torah as well.

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[1] http://www.chabad.org/library/bible_cdo/showrashi/false/aid/15898/jewish/Chapter-14.htm

[2] http://meaningfullife.com/oped/2008/07.25.08$MatosCOLON_42_Journeys_Part_6.php

Week 37 (Book 3): Remembering the Shavuot Experience

BESHALACH: 21. They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted. 22. It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses.

                                                                                                      

HAFTORAH: At her feet he sank, fell, lay; at her feet he sank (and) fell;

TALMUD SOTAH: Daf 37- Covenants and Emunah

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Asa

JOURNEY IN THE DESERT: They journeyed from Punon and camped in Oboth.      

Week 37 is the third week of Sivan. The Torah section for this week describes how each person took according to their capacity. There is also a focus on “the sixth day.” The sixth day in Bereshit is not only a reference to the sixth day of the week, but also a reference Shavuot, which occured on the sixth of Sivan. The double portion could be perhaps related to the two crowns of Torah. The fact that “all princes of the community” came together appears to be a reference to unity, a key theme of this month.

The Haftorah verses speak of how Sissera, sank (or knelt, “Karah”), fell, lay. It is remarkable how many times these words are repeated in this verse (which includes part of next week). In verse all of 27, the word karah is repeated three times, and so is the word nafal (fell). In the section of the verse specific for this week, an entire phrase is repeated “at her feet he sank, fell,” with the word “lay” in between. Taken outside the context of Sissera’s death and placed in the context of Shavuot, it is perhaps a reference to the Jewish people’s  experience at Mount Sinai. There we bowed and fell, and lay, at the feet  of the Shechinah. Our souls left our bodies and we had to be revived.

Daf Lamed Zayin (Folio 37) of Sotah discusses the splitting of the Red Sea, including the intiative and self-sacrifice of the tribe of Benjamin and of Nachshon ben Aminadav. It also further discusses the evens at Har Grizim and Har Eival, including a discussion of where the Levi’im and the Kohanim stood. Finally, the daf also discusses the number of covenants were made with the Jewish people (including the one at Har Sinai), and further discussion of the blessings and curses said at Har Grizim and Har Eival. There are many parallels here with Shavuot: the initiative and self-sacrifice of the Jewish people when saying “Na’aseh veNishmah!” (We will do and we will listen!), as well as the covenant experience of Mount Sinai.

Asa, the son of Abijam, was an extremely righteous king, returning the kingdom to the ways of Hashem and ridding it of idol worship. He even removed his own mother from her position due to her worship of Ashera trees. He overlaps briefly with Jeroboam (2 years), as well as with all those kings of Israel that fought for Jeroboam’s succession: Nadav(?), Baasa, Elah, Zimri, Tivni (who was never an undisputed king), and Omri. All of these kings ruled for extremely short times (Tivni didn’t even get to rule), except for Omri, who ruled for 12 years. Asa reigned for forty-one years, and except for a brief moment in which he showed lack of faith in dealing with Baasa, he was extremely righteous and faithful, and led the kingdom of Judah on a good path. It is therefore appropriate that this king be connected with the week after Shavuot.

In the thirty-seventh week, the Jews journey from Punon and camp in Oboth. Rabbi Jacobson explains that Oboth means “enemies.” It also means necromancy, as in the practice of Ovoth and Yidonim. After the giving of the Torah, we begin to be tested by our enemies, in an effort to lower us from the lofty state we achieved. It is important to stay firm. Oboth also has the same spelling Avoth, the patriarchs. It was by visiting Hebron, the Cave of the Patriarchs, that Caleb was able to stay faithful to his mission and come back with a correct report.

The personal journey for this week is to internalize the concept of being revived by the Torah, and now focus on staying connected to our roots and true to our mission.