THE KABBALAH OF TIME:
The Jewish Calendar is the master key to unlock the hidden rationale behind the formal structure of ancient sacred texts, as well as to understand and experience the most profound mystical concepts, which reveal the spiritual energy of each week, serving as a practical guide for self-analysis and development.
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.
DafKaf (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.
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.
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 22nd 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.
DafKaf 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.
and the Lord
brought the waters of the sea back upon them; and the children of Israel walked
on dry land in the midst of the sea,
HAFTORAH:
to hear the bleatings
of the flocks?
At the divisions of
Reuben, (there are) great searchings of heart.
TALMUD SOTAH: Daf 22 - Actions
and Inactions that Destroy the World
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Jacob
JOURNEYS IN
THE DESERT: They journeyed from Haradah and camped in Makheloth.
Week 22 is the week of Rosh Chodesh Adar. Adar is
connected to the Tribe of Naftali, which was known as a Ayalah Shluchah, a swift (emissary) gazelle. When there are two Adars, the second represents the Tribe
of Levi. This tribe served (and will someday soon serve again) as an emissary
for the entire Jewish people in performing the Temple service. Adar is the month of Purim, and the Talmud states that “MisheNichnas Adar Marbim b’Simcha.” When
Adar enters, we increase in joy. Adar also corresponds to the zodiac sign
of Pisces.
The verses of the Song
of the Sea for this week refer back to the theme of water. Interestingly, it
notes that “the children of Israel walked on dry land in the midst of the sea.”
This is reminiscent of Jacob’s blessing to Efraim and Menashe, stating that
they would increase “like fish over the land.” For fish to increase over the
land is a similar paradox to walking on dry land in the midst of the sea. (Land
and sea also parallel the song of the giant sea creatures this week in Book 1)
The Haftorah’s
verses for this week continue to refer to Reuben’s doubts and lack of resolve.
Resolve is connected to ratzon, will,
a quality deeply related with the month of Adar.
Naftali is called an “s’vah ratzon,”
which means “filled with will.” Levi also was known for its strong
determination and self-sacrifice. Reuben’s actions do not reflect such a
spirit. It is worth noting that each of the tribes had a perfectly excusable
reason for not participating in the fight. They did not share a border with the
places in which the fight took place.[1]
However, Devorah makes clear that more is expected from her Jewish brethren. This
is also in line with Naftali and Levi’s roles as emissaries.
This week’s description of the actions of Reuven
begins with a mystifying reference to hearing the bleatings of flocks. The Tanach has a later reference to hearing
the bleating of flocks, which is very much tied to the month of Adar. The reference does not involve
Reuven, the a firstborn, but rather the first King of Israel, Shaul. Shaul was
commanded to completely destroy Amalek. He did not act with enough Ratzon,leaving Amalek’s king alive, as well as the best of the flock. (It is well known that Amalek represents and has the same numerical value as Safek, doubt, which is diametrically opposed to Ratzon. When the prophet Shmuel came to Shaul to reprimand him, Shaul stated that he
had fulfilled G-d’s command. Shmuel then asks, so what then was the bleating of
flocks that he was hearing. Shaul’s actions, like Reuven’s, showed a certain
hesitation, a division, a “searching of heart.” Just like Reuven is replaced as
the firstborn, so is Shaul replaced as king.
DafKaf Beit (Folio
22)of Sotah continues the discussion of the kinds of actions that may
seem pious but end up “destroying the world.” Here again, Reuven and Shaul’s
actions come to mind. One of the main discussions is someone who rules when
they are not capable, and does not rule when they are capable. Here again,
Shaul’s decision, to disobey Hashem by “ruling” tha the king of Amalek and some
of the flock could live, and at the same time not taking seriously enough his
prominence as king and his ability to tell the people what to do (being “small
in the eyes of the people”) led to great destruction, which Amalek continues to
cause today.
Jacob is the
third forefather of the Jewish people, and his name comes from the word Ekev, heel. It contains the idea of
being a messenger (seeing another as the head), which is related to the month
of Adar.Purim in general is associated to the concept of the Jewish people
being the heel (Ya’akov) and not the
head (Yisrael, Li Rosh), and the
times of Yikveta d’Meshicha,
immediately prior to the coming of Mashiach,
called literally the “heels” of Mashiach.
In the
twenty-second week, the Jews journey from Haradah and camp in Makheloth. Makheloth
means assembly. At least in modern Hebrew, it means choir, a gathering for
singing and playing music. Rabbi Jacobson suggests that Makheloth may be the
place where the people gathered to see the miracle related to Aharon’s staff. This
is connected to the joy we experience in the month of Adar. The personal journey is to internalize the concept of “trembling
happiness,” and now prepare for taking that happiness a step further with
unity, as well as musical gatherings of singing and dancing.
Miriam, the
prophetess, Aaron's sister, took a timbrel in her hand, and all the women came
out after her with timbrels and with dances. And Miriam called out to them,
Sing to the Lord, for very exalted is He; a horse and its rider He cast into
the sea.
HAFTORAH: Gilead abides beyond
the Jordan; and Dan, why does he gather into the ships?
TALMUD SOTAH: Daf 23 - Differences between men and women regarding the laws of sacrifices.
GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Yehudah
JOURNEYS IN THE DESERT: They
journeyed from Makheloth and camped in Tahath.
Week 23 is the week of Zayin Adar, Moshe Rabbeinu’s birthday and yahrzeit.
Interestingly, just as Zayin Adar usually
coincides the Torah portion of Tetzaveh,
in which Moshe’s name is omitted, Moshe’s name is also omitted from the verses
following the Song of the Sea. Instead of Moshe, it is now Miriam’s turn to
lead the women in song (and dance), and she is referred to as Aaron’s sister,
not Moshe’s. Here also, there is the theme of being a sheliach, a shluchah
(feminine) in this case.
The Haftorah’s
verses now speak of Gilead (also from Menashe)[1]
and Dan. Both places are rebuked for their failure to help. It is interesting
that there’s a division/duality here too. Part of the tribe of Menashe (Machir)
went to help the war effort, while another part, Gilead, stayed behind. The
Tribe of Dan’s choice to flee to their ships appears to be even more
reprehensible – it seems to be the opposite of what happened at the splitting
of the Sea of Reeds. There, the Jewish people went to the sea and transformed
it into land, thereby defeating their enemy, here, the Tribe of Dan fled the
land to take refuge in the sea. This is also opposed to the spirit of being a sheliach – self-sacrifice for a greater
cause.
DafKaf Gimmel (Folio
23)of Sotah discusses cases in which a Mincha offering is disqualified. The remainder of the daf is primarily about differences
between men and women when it comes to the laws of priesthood and sacrifices.The parallel here seems to be that
there are somethings that a woman can do in place of a man (like a sheluchah, like Miriam did instead of
Moshe above), but there are other things that she cannot do, or does
differently.
Yehudah is
the leader of his brothers, the lion, the “king” of the tribes. His name comes
from the word Hoda’ah,
acknowledgement, in the sense that all his brothers will acknowledge him, and
act according to his will, on his behalf (like shluchim). Yehudah himself was an emissary for Jacob - he was sent to Egypt first to establish a Yeshiva, a dwelling place for the Torah in exile.
In the
twenty-third week, the Jews journey from Makheloth and camp in Tahath. Tahath
means bottom, a low point, as was the passing of Moshe Rabbeinu. Yet, Tahath
also represents the possibility of improvement. Rabbi Simon Jacobson explains
this idea as follows:
Another
application of Tachath is the depths we fall to when we “leave Mak’heloth,”
i.e. forsake and abandon unity (Chasam Sofer). Yet, we have the power to
transform Tachath into a place of peace, when we each dwell “beneath (tachath)
our vine and fig tree” (see Toldos Yaakov Yosef).[2]
This also appears related to the
concept that Hashem created the word because He desired a “Dira Ba’Tachtonim,” a dwelling place in the lower realms. (Midrash
Tanchuma; See Week 23, Book 2) The personal journey is to
internalize the concept of being united and joyful through musical gatherings
in a spiritual place where the focus is more on those surrounding Moses than on
Moses himself (like the miracle of Aharon’s staff). From there, we prepare to
focus on making a dwelling place in the lower realms by taking advantage of a
situation of spiritual lowliness, all of which is also represented in the story
of Purim, and in the sacrifices made by Esther herself.
Moses led Israel away from the Red Sea, and they went
out into the desert of Shur; they walked for three days in the desert but did
not find water. They came to Marah, but they could not drink water from Marah
because it was bitter; therefore, it was named Marah.
Asher dwelt at the shore of the seas,
and by his breaches he abides.
Talmud
Sotah: Daf 24: extenuating
circumstances – women that do not drink the Sotah water.
Peretz
They
journeyed from Tahath and camped in Tarah.
Week 24 is the week of Purim. Soon after the Song of the Sea,
the Jewish people find themselves in a situation that they do not have access
to water. Our sages teach us that water in the Torah is always a reference to
the Torah itself. The story of Purim (and particularly the fast of Esther, in which she did not have food or drink for three days) represents a similar situation, where
Hashem was hidden, and the Jewish people’s lives were embittered and threatened
by the evil Haman. On Purim, the people’s reaction was reaffirm their belief in
G-d and the Torah, receiving the Torah once again.
The Haftorah’s
verses now turn to Asher, who also did not participate in the battle.
Interestingly, the verse states that Asher dwelt in its “breaches” (mifratzav), which is the root of the
name Peretz, the generational link
for this week. Rashi explains that Asher was concerned about the parts of its
lands that could be vulnerable to attack. Like the tribes mentioned before,
Asher’s reaction to the fight was to protect itself. The whole idea of the
month of Adar is to be willing to
sacrifice oneself for someone else.
DafKaf Dalet (Folio
24)of Sotah discusses cases of women that do not drink, often based on extenuating
circumstances. The story of Esther is a perfect example of an extenuating
circumstance. The Midrash states that
Esther was married to Mordechai prior to marrying Achashverosh. Even a plain
reading of the story is problematic due to the fact that Achashverosh was not
Jewish. However, it is difficult to think of greater extenuating circumstances
than those that existed in the days of the Purim miracle. Not only was Esther
in a certain way forced into marrying Achashverosh, but her actions actually
saved the entire Jewish people!
Perez is one
of the twin sons of Yehudah and Tamar. He burst forward from the womb and
emerged first, thereby inheriting the right of the firstborn, which at first
appeared to be going to his brother Zerach. The entire story of Tamar has a
similar theme to that of Esther (as well as that of Yael, which will be
discussed later in the Song of Devorah), which is the idea that under
extenuating circumstances certain acts that would require severe punishment are
deemed to be righteous. Perez, as mentioned before, comes from the verb “Lifrotz,” which means to breach a fence,
a boundary. This can be taken for bad, but also for good, which is reflected in
two different sayings found in our tradition: "Poretz Geder Yishchenu Nachash" (one that breaks boundaries is
bit by a snake) (Ecclesiastes 10:8) and “Simchah
Poretzet Geder” (happiness breaks boundaries. Mashiach is also known as HaPoretz.[1]
This is the happiness of Purim and
the happiness of redemption, which converts darkness into light.
In the
twenty-fourth week, the Jews journey from Tahath and camp in Tarah. Tarah is
spelled the same as Terach, the father of Avraham. Terach comes from smell, and
the Purim story is very much related
to the sense of smell. Smell is very spiritual, and that was the only element
not used in Achashverosh’s party. Rabbi Jacobson explains that Terach also
means “wild goat” and “old fool,” which is the kind of behavior associated with
Purim, when we bring these behaviors
into the path of holiness. The personal journey is to internalize the concept
of making a dwelling place in the lower realms by taking advantage of a
situation of spiritual lowliness, and now focus on spiritually elevating our
environment through holy “foolish” behavior.
