Week 25 (Book 3): Hezron and Sweetening Bitter Judgments

SONG OF THE SEA: The people complained against Moses, saying, What shall we drink? So he cried out to the Lord, and the Lord instructed him concerning a piece of wood, which he cast into the water, and the water became sweet. There He gave them a statute and an ordinance, and there He tested them.

HAFTARAH: Zebulun is a people that jeopardized their lives to die, as did Naphtali, upon the high places of the field.

TALMUD SOTAH - Daf 25 - Cancelling warnings

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Hezron

JOURNEYS IN THE DESERT: They journeyed from Tarah and camped in Mithkah.

Week 25 is the last week of Adar. The verses for this week speak of how Moshe sweetens the bitter waters of Marah.  Rebbe Elimelech of Lizhensk, whose yahrzeit is this week, teaches that this is the main service of the tzadik: to sweeten and to cancel the bitter decrees against the Jewish people. (See Mithka, levitical city for this week)

This week, the Haftorah’s verses regarding the reactions of each tribe come to a close, culminating with Zebulun, and, last but not least, Naphtali itself. These tribes completely incorporate the spirit of self-sacrifice required from a sheliach. (See Week 25, Book 1, regarding the frog) They are literally willing to give up their lives for the cause. Naphtali, as we know, represents the month of Adar. Zebulun, in its partnership with Issachar, also illustrates the other main theme of the month of Adar, which is duality. 1

Daf Kaf Heh (Folio 25) of Sotah discusses what do in cases of women that overall start behaving immodestly. It also discusses whether or not a husband can cancel a warning. The conclusion is that he can. This is the same theme as above, representing the avodah, the service of the tzadik, to use self-sacrifice in order to cancel decrees against the Jewish people, even when they are not behaving appropriately.

Hezron, son of Perez, is the father of Caleb. Hezron comes from the word chatzer, which means courtyard, or enclosure. A chatzer is a term often discussed in halachah, particularly in the tractate of Eruvim. There, the discussion is about two neighbors that share a common courtyard. In order to be able to carry on the courtyard, the two neighbors need to set up an eruv chatzeirot.[1] This way, both neighbors formally own the area together, and it is no longer considered a separate domain for either party. Interestingly, the word Eruv comes from the same root as Arev, which means sweet. When Jews come together, and the duality serves a positive function, there is sweetness. This is also one of the themes of the month. Chatzer is also a term connected to the courtyard of the Temple. (See Week 25, Book 2, regarding how this week is connected to Jerusalem).

In the twenty-fifth week, the Jews journey from Tarah and camp in Mithkah. Mithkah somes from the word matok, which also literally means sweet. The personal journey is to internalize the concept of spiritually elevating our environment through “holy foolish” behavior, and now focus on sweetening any bitterness we may experience personally or as a people.

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[1] http://www.dailyhalacha.com/Print.asp?ClipID=1079

Week 26 (Book 3): Connecting to the "Head"

TORAH PORTION OF BESHALACH: And He said, If you hearken to the voice of the Lord, your G-d, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you. They came to Elim, and there were twelve water fountains and seventy palms, and they encamped there by the water.

HAFTORAH:

The kings came and fought;

then fought the kings of Canaan

TALMUD SOTAH: Daf 26: Sotah, unusual situations in a which a woman must drink.

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Ram

JOURNEYS IN THE DESERT: They journeyed from Mithkah and camped in Hashmonah.

Week 26 is the week of Rosh Chodesh Nissan, which is the “head of the month” that is the “head of all months.” This is the month of Nissan, which is the king of all the months, just as Judah (the tribe of this month) was the king, the leader of all the tribes. 

The twelve water fountains represent the the tribes and the seventy palms represents the seventy elders (Rashi) and perhaps also the seventy general souls that descended to Egypt and the seventy nations. A true leader, the "head of the people," must be connected to all of them. The Haftorah’s verses for this week specifically focus on kings. 

Nissan is also a month of miracles and a month redemption.  The verses of Beshalach also focus on this theme, which is in fact the theme of the entire second half of the year, and Parashat HaMan: faith in Hashem and the exodus from Egypt. The portion speaks about how if we do our part, Hashem will do this. It also speaks of Hashem as our Healer. 

Daf Kaf Vav (Folio 26) of Sotah discusses again a few cases of women that do not drink, but now focuses more on cases of women that must drink. Overall, the theme of the daf are cases that are not only unusual, but that often involves an unusually low spiritual level. It also discusses cases of people that are possible social outcasts, such as the Mamzer, etc. Converts are also mentioned.Yet, among all the above, there is a ray of hope:

Rather, the verse [“She will be vindicated, and bear seed"] teaches that if she used to give birth in pain - she will give birth easily; if she used to bear daughters - she will bear sons; if she used to bear short babies - she will bear tall ones; if she bore babies with a dark complexion - she will bear babies with a light complexion.

This is the story of Judah and Mashiach. From from a Lot’s daughter’s illicit with her father (Moab, a Mamzer), from Judah’s elicit relationship with Tamar (over which she faced the death penalty but then was vindicated), and later from the persistent efforts of a convert (Ruth, who was also vindicated for her actions), comes King David and Mashiach. 

Ram, son of Hezron, is the father of Aminadav (father of Nachshon and Elisheva, Aharon’s wife); Ram is also Calev’s brother, who is Miriam’s husband. Ram is therefore closely connected to Moshe and the exodus from Egypt. Ram’s name also suggest a connection to the exodus. Ram means mighty, exalted, and when the Jews left Egypt they left with a “Yad Ramah,” and exalted hand/arm. The theme of G-d’s arm/hand in the exodus repeats itself many times in Beshalach. (As an interesting side note, “Ram,” in English, happens to be the Perek Shirah animal for this week, and Nissan is connected to the Zodiac sign of Aries. See Book 1)

In the twenty-sixth week, the Jews journey from Mithkah and camp in Chashmonah. Mithkah somes from the word matok, which also literally means sweet. Chashmonah is connected with the Chashmonaim and the story of Chanukah. The week of Chashmonah is the inauguration of the Mishkan, just like Chanukah is the inauguration of the Second Temple. (Some note that the journey to Chashmonah is the 25^th location journeyed to, just as Chanukah is on the 25^th of Kislev, and Chanukah itself stands from Chanu-Kah, “they rested on the 25^th.”

Rabbi Simon Jacobson explains that the word Chashmonah means ambassador, and may also be connected to leadership. The Chashmonaim themselves became kings. During the first days of Nissan, the Nasi, the leader and representative of each tribe, brought sacrifices for the inauguration of the Mishkan. The personal journey is to internalize the concept of sweetening any bitterness we may experience, and now focus on rededicating ourselves, leading, being connected to our leaders, and starting anew in this second half of the year. 

Week 27 (Book 3): Amminadab, Emunah & Self-Sacrifice

1. They journeyed from Elim, and the entire community of the children of Israel came to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt. 2. The entire community of the children of Israel complained against Moses and against Aaron in the desert. 

in Taanach by the waters of Megiddo;

they took no gain of money.

Talmud Sotah: Daf 27: when Rabbi Elazar ben Azariah became the Nassi; Song of Songs

Amminadab

They journeyed from Hashmonah and camped in Moseroth.

Continuing now in the month of Nissan, Week 27 contains the yahrzeit of Rabbi Shalom DovBer of Lubavitch, the Rebbe Rashab. In the Torah portion section for this week, we also enter in full into the theme of Parashat HaMan: the need to train the Jews to have faith in G-d and not complain. The verses repeat twice the phrase “the entire community of Israel,” which in the context of the complaints, appears to point to the fact that the lack of emunah  (complete faith) of this generation was widespread, and would require some serious work. As mentioned previously, the commentaries note that it was in this location that their food supplies came to an end, and it was this in fact that was the source of their complaints.

The Haftorah’s verses for this week speak of a lack of concern for money matters, which is the exact opposite of the concern and lack of emunah described above. The Canaanite kings “took no gain of money” to come attack the Jewish people. If our enemies act with such disregard for their financial condition, how much more so should we, especially since we know that our sustenance comes from Hashem.

Daf Kaf Zayin (Folio 27) of Sotah discusses the case of a woman of ill repute, a few cases of women that do not drink the Sotah water, and the punishment given to the male adulterer. The daf ends discussing additional laws taught when Rabbi Elazar ben Azariah became the Nassi, and discusses how the Song of the Sea was sung between Moshe and the Children of Israel. The daf contains many of the themes related to Judah mentioned in the previous week. The discussion of Rabbi Elazer ben Azariah as Nassi, is not only pertinent because the Nassi had to be from the Tribe of Judah as an extension of the Davidic dynasty, but because because Rabbi Elazar’s appointment as Nassi is one of the crucial focus points of the Passover Hagadah. It is also during these days that we read the “Nassi” for each day, connecting to the head of each Tribe. The discussion of the Song of the Sea is also obviously extremely connected to the Exodus and the month of Nissan.

Aminadav, son of Ram, is the father of Nachshon and Elisheva, Aharon’s wife. Miriam was married to his uncle, Calev. As will be discussed further next week, there is a well known Midrash that the actions of Nachshon were the ones that led to the splitting of the Sea of Reeds. Aminadav is perhaps the main link connecting the line of Judah to the family of Moses. This is perhaps the link between the redemption from Egypt and the Messianic redemption to come. The name Aminadav, offering of my people, which appears related to the offering of the Nassi mentioned previously. Nedavah means a voluntary offering, as was the gift of inauguration. The Rebbe Rashab, was a Nasi, someone who offered himself with great Mesirat Nefesh, self-sacrifice on behalf of his people.

In the twenty-seventh week, the Jews journey from Chashmonah and camp in Moseroth. This is the place of Aaaron’s passing. Aaron was the Nassi of the Tribe of Levi, and we read of his lighting of the Temple Menorah as part of the inauguration ceremonies. Aharon is the fifth Shepherd, just as the Rebbe Rashab was the Fifth Rebbe of Lubavitch. 

Rabbi Jacobson explains that Moseroth comes from the word musar, which means advice and chastisement related to ethical conduct. As we prepare for Passover, the cleaning for Passover also involves a cleansing of one’s ego – and that entails the ability to accept criticism. Moseroth also appears related to the word Mesirat Nefesh, self-sacrifice (above), and Masoret, tradition. Much of the ceremony of Passover involves continuing family customs and traditions. 

The personal journey for this week is to internalize the concept of rededicating ourselves, leading or being connected to our leaders, and now focus on self-sacrifice and emunah, cleansing ourselves of our ego in preparation for Passover.

Week 28 (Book 3): Nachshon and Help from Above

3. The children of Israel said to them, If only we had died by the hand of the Lord in the land of Egypt, when we sat by pots of meat, when we ate bread to our fill! For you have brought us out into this desert, to starve this entire congregation to death. 4. So the Lord said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.  

From heaven they fought; the stars from their courses fought against Sisera.

Talmud Sotah: Daf 28: Divine intervention in Sotah matters

Nachshon

They journeyed from Moseroth and camped in Benei jaakan.

Week 28 also contains the first day of Passover. In the Torah portion section for this week shows the tremendous desperation of the Jewish people, which appear so quick to forget all the miracles they encountered, and the introduction of the Mannah, bread from heaven. It describes the Mannah as a test of whether the Jews would follow G-d’s teaching. On the Seder night, one of primary mitzvot is to eat matzah. Matzah is the bread of faith and of healing, which very much parallels the Mannah.  

The Haftorah’s verses for this week speak of how they fought “from heaven,” just like the Mannah would come “from heaven.” Likewise, the entire salvation of the Jewish people in Egypt came “from heaven.” On Passover, the initative came from above to below – Ita’aruta d’Leilah (arousal from Above) followed by Ita’aruta d’Letatah (arousal from below). The redemption from Egypt, including the plagues and the splitting of the sea, did not occur due to an initial effort on our part.

Daf Kaf Cheit (Folio 28) of Sotah discusses further how the water of the Sotah also checks and punishes the male adulterer and how he remains forbidden to the Sotah, just like her husband. She also becomes forbidden from eating Terumah. The punishment of the adulterer through the Sotah waters is also an example of an open revelation of heavenly intervention. The adulterer was nowhere near the scene of the drinking of the water, yet was affected by it just like the Sotah herself. The eating of the terumah also parallels the mannah, the matzah, and particularly the Passover offering. Terumah was a holy food, given to the kohanim in obedience of a Divine decree. It could only be eaten in a state of purity, like the Passover offering.

Nachshon was the first Nassi of the tribe of Judah. He was the one to bring the first offering for the inauguration of the Mishkan, which we read on each of the first days days of Nissan, as mentioned previously. Nachshon is most well known for his role in the splitting of the sea. His actions, diving into the sea even before it split, are seen as the quintessential aspect of faith, as mentioned last week.

The name Nachshon has at its roots the word Nachash, which means “snake.” Nachash has the same gematria as Mashiach, who will be the one to uproot the evil of the primordial snake, the yetzer harah, the evil inclination. Here, there is an even clearer link between the redemption from Egypt and the Messianic redemption to come. (See Book 1, Week 28)

In the twenty-eighth week, the Jews journey from Moseroth and camp in Benei Jaakan. Rabbi Jacobson writes that, “Benay Yaakan literally means the sons of Yaakan, grandson of Seir (Genesis 36:27). It is also translated as ‘wells of distress’ (Targum Yonasan), a place that is ‘narrow, confined and tight’ (commentary Yonasan).[1] On Passover, we also relive the distress, narrowness and confinement of the Egyptian exile, as we relive also its redemption. 

The personal journey of this week is to internalize the concept of purifying ourselves in our ethical behavior in preparation for Passover, and now focus on experiencing the “narrowness” of as well as the freedom from the first (Egypt) and the last of our exiles. This week involves facing Seir (literally "goat," another name of Eisav). (See Book 1, Weeks 27 and 28) Eisav represents our last exile, as well as evil in general and the "primordial snake" mentioned above.

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[1] http://meaningfullife.com/oped/2008/07.18.08$PinchasCOLON_42_Journeys_Part_5.php

Week 29 (Book 3): Salmah and Leaving Our Own "Egypts"

BESHALACH: 5. And it shall be on the sixth day that when they prepare what they will bring, it will be double of what they gather every day. 6. [Thereupon,] Moses and Aaron said to all the children of Israel, [In the] evening, you shall know that the Lord brought you out of the land of Egypt.

HAFTORAH:

The brook Kishon swept them away,

that ancient brook, the brook Kishon;

TALMUD SOTAH:  Daf 29 - Strictnesses related to eating Terumah and Sacrifices

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Salmah

JOURNEYS IN THE DESERT: They journeyed from Benei jaakan and camped in Hor hagidgad

For Week 29, the week of Passover, the Torah portion section for this week continues to introduce the Mannah, and finishes by saying, “you shall know that the Lord brought you out of the land of Egypt.” The mannah, after all, serves as a great reinforcement of the concept of faith, emunah, a central theme of Passover. 

The Talmud (beginning of tractate Be'ah) also derives an important principle in Jewish law – the concept of preparing for a holiday: “when they prepare what they will bring,” is understood in the Talmud to mean that one have in mind from beforehand what one will be using (both physically and spiritually) during the holiday, and that a holiday cannot prepare for a normal day,  or even for the Sabbath, and the Sabbath as well cannot prepare for a normal day or a holiday.

The Haftorah’s verses for this week speak of how the “brook Kishon” swept them away. This parallels the splitting of the Sea of Reeds, celebrated this week, in which the Egyptians were swept away. Rashi states that the Kishon had been a guarantor for the Sea of Reeds, as stated in the Talmud. (Pessachim 118B).

Daf Kaf Tet (Folio 29) of Sotah discusses further how the Sotah is forbidden from eating Terumah. It also discusses other specific purity laws of Terumah and of sacrifices in general. As mentioned in the previous week, Passover was a time when the laws of ritual purity were particularly strict, given that the Passover sacrifice had to be brought and eaten in a state of purity. Furthermore, in Passover we are very strict regarding what we eat, and many have the custom of not eating anything at all except for the food in one’s own kitchen.

Salmah is the son of Nachshon and the father of Boaz. Salmah means a garment. He is also called Salmon, which means a small garment (“on” is a Hebrew suffix denoting small; Nachshon therefore means small snake). Psalm 104 states, “Oteh Ohr Ka’Salmah,”   G-d enwraps himself with light as a garment.[1] 

The Alter Rebbe explains in Tanya that the Torah itself is the intermediary that is able to bridge the gap between the infinite and the finite, the “light” and the “garment.”[2]  Similarly, Salmah is the intermediary between Nachshon and the generation of the exodus from Egypt, and Boaz, who marries Ruth and sets the stage for the birth of King David.  Salmah also comes from the word “Sulam” which means ladder, and the Midrash builds on the idea of Salmah being an intermediary: “Because until him they formed a ladder of princes; from him onwards they formed a ladder of kings.” [3] Passover itself is an intermediary stage, the “Holiday of Spring:” a first step towards freedom and the beginning of the summer months.

In the twenty-ninth week, the Jews journey from Benei Jaakan and camp in Hor hagidgad. Hor Hagidgad means a hole/crevice of Gidgad. Based on the Arizal’s writings, Rabbi Jacobson explains that Hor HaGidgad is related to the intellect, the head and its crevices. Chor HaGidgad also appears to be related to the Mannah, which was called “zerah gad,” a seed of “gad.” Talmud translates gad in a few different ways, one of which is that it would be “magid” it would tell/resolve doubts. Another related translation is that it came from the word “Haggadah,” the stories of the Talmud (from the same verb, “lehagid”) that draw the heart of the listener, just like the Mannah did.[4] Again, the Mannah is a key aspect of the Passover story. 

In order to accept the gift of the Mannah, we have to make a vessel for it, a crevice within our hearts, within our selves. The personal journey for this week is to internalize the concept of experiencing the narrowness of as well as the freedom from the first and the last of our exiles, and now focus on opening up our hearts, to the gift of the mannah, to the gift of emunah.

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[1] This is actually part of the preparatory prayers said before donning the Talit, the Jewish prayer shawl, as well as the Musaf prayers for Rosh Hashanah and Yom Kippur.

[2] http://m.chabad.org/m/dailystudy/default.asp?tDate=9/6/2021&type=tanya

[3] The Aramaic Version of Ruth. Ethan Levine: http://books.google.com/books?id=0oARN-rwn-EC&pg=PA111&lpg=PA111&dq=Jesse+died+only+because+of+the+sin+of+the+snake&source=bl&ots=-HWK-HDiUs&sig=TzGoVLhfcG2EF13Gmah5smfLGAI&hl=en&sa=X&ei=akNsUa_iPMr4qAHp5YD4BA&ved=0CC4Q6AEwAA#v=onepage&q=Jesse%20died%20only%20because%20of%20the%20sin%20of%20the%20snake&f=false

[4] Talmud, Yoma 75A.