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

Week 22 (Book 3): Adar and Ratzon (Will, Desire)

SONG OF THE SEA:

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.

Daf Kaf 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.

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[1] http://www.shemayisrael.com/parsha/solomon/archives/beshalach63.htm

Week 23 (Book 3): Being an Emissary

SONG OF THE SEA: 

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.

Daf Kaf 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.

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[1] http://www.torahanytime.com/emunas/audio/Shalosh_Seudah_Torah/02_Matos_5771.pdf

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