Week 7 (Book 3): More References to Rachel

SONG OF THE SEA: And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw.

HAFTARAH: this (was at) Sinai, because of the presence of the Lord, the G-d of Israel. In the days of Shamgar the son of Anath,

Talmud Sotah: Daf 7: Being reminded of the righteous deeds of our ancestors.

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Chanoch

JOURNEYS IN THE DESERT: They journeyed from Elim and camped by the Red Sea.

By the seventh week of the year, we are now in the midst of the month of Cheshvan. The verses of the Song of the Sea continue to speak of retribution against Hashem’s enemies related to the Flood. 

The Haftorah’s verses contain two different themes, which are in fact related. They describe the presence of G-d at Sinai, and mention Shamgar the son of Anath. This week includes the yahrzeit of our matriarch Rachel, and both of these concepts have significant feminine qualities. The Divine Presence, the Shechinah, is always referred to as feminine, and often specifically in connection with Rachel. The name Anath (lehavdil) is the name of a prominent figure in Canaanite mythology, a warrior goddess.[1] If Anath is in fact a reference to woman, this would be one of the very few places in the Tanach in which a man’s name is stated along with his mother’s name, not his father.

Daf Zayin (Folio 7) of Sotah discusses further the procedure of how a woman suspected of adultery would be taken to be tested with bitter waters. In the process, she would be asked to reconsider whether she wanted to go through with the punishment, and would be reminded of how her forefathers admitted to their sin, repented, and earned a place in the World to Come. This appears related to Rachel’s yahrzeit this year. (See also Book 2 regarding asking “you father” and reflecting upon the deeds of previous generations)

Enoch seems to be the “kosher” version of Cain’s son with the same name. While Cain’s son has a city founded after him, and he becomes immersed in civilization and even more distant from nature and from Hashem. Seth’s descendant, on the other hand, “walks with G-d.” Rabbi Shalom Arush explains that Enoch spent much of his time in seclusion, so as not to be negatively influenced by the world around him. However, he would reappear on a regular basis to teach the people. Ultimately, he was taken by Hashem alive, in a state of purity. As explained in the previous week, the root of the name Enoch, Chanoch in Hebrew, is Chinuch, education, also a parental quality.

In the seventh week, the Jews journey from Elim and camp by the Red Sea. The personal journey for this week is to internalize the revelations related to the 12 tribes and 70 nations, which are both scattered and mixed together in exile (bilbul, like the Tower of Bavel), and getting ready for an even greater revelation, the splitting of the Sea of Reeds. On the week of Rachel Imeinu’s yahrzeit, we feel the exile more deeply, and help elevate it.

An important lesson we learn from Chanoch in our approach to prayer and Divine service is the importance of education. As Pirkei Avot (Chapter 2:5) famously states, "Ein Am Ha'Aretz Chassid," an ignoramus cannot be pious. Even if compared to Hashem we are all complete and total ignoramuses, and even though our connection to Him in prayer is primarily not an intellectual one, there are still basic premises in how we approach the King that require education. Certainly exceptions are made, and everyone, no matter their level of education, has an open and direct line to G-d. Nevertheless, those that have the opportunity to learn how to pray properly should do so. Again, intent in prayer is of key importance, and it becomes much harder to have intent if one does not even understand what he/she is saying.

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[1] http://jwa.org/encyclopedia/article/anath-bible

Week 8 (Book 3): Methuselah and Affirming Life

SONG OF THE SEA: And with the breath of Your nostrils the waters were heaped up; the running water stood erect like a wall;

HAFTARAH: in the days of Jael, caravans ceased, and travelers walked on crooked paths.

TALMUD SOTAH: Daf 8 - bitter waters, guarding against illicit thoughts, and Divine retribution

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Methuselah

JOURNEYS IN THE DESERT: They journeyed from the Red Sea and camped in the desert of Zin.

On week eight, the fourth week of Cheshvan, the verses of the Song of the Sea continue to references to the miraculous punishment that came through water, again drawing a parallel between the events at the splitting of the Sea of Reeds and the Flood.

The Haftorah’s verse mentions Yael, continuing the theme of the role of women mentioned in the previous week. The verse also mentions that “caravans ceased, and travelers walked on crooked paths.” This is perhaps a reference to the crooked ways that had taken hold of the human race at the time of the Flood. The word for crooked roads, “arachot akakalot” appears to have at their root the verb “lekalkel,” which means “to ruin.”

Daf Chet (Folio 8) of Sotah also discusses further the procedure of how a woman suspected of adultery would be taken to be tested with bitter waters. The Talmud shows concern that her testing not cause any illicit thoughs on other men. It also discusses the general concept Divine retribution, which comes in the form of middah kneged middah (measure-for-measure).

Methuselah (מְתוּשֶׁלַח) appears to be a “kosher version” of Methushael (מְתוּשָׁאֵל). Methuselah was very righteous and is the person that lived the longest than anyone else in history (969 years). Methuselah passed away immediately prior to the Flood, and shares his yahrzeit with Rachel Imeinu, this month of Cheshvan. Interestingly, Methuselah’s name, like that of Methushael, starts with the word “met,” which means “dead.” However, while Methuselah’s name then includes the word “shalach,” which means “sent,” while Methushael’s includes the word “sha’al,” which means “asked,” or “borrowed,” as well as she’ol, which is means grave, pit or “abode of the dead.” 

While Methushelach’s behavior sends death away from him, Methushael’s behavior seems to be bring it closer. Methushelach’s behavior is life-affirming, while Methushael’s, like that of his predecessors and descendants is the opposite. Metushelach lived in an environment that had been extremely corrupted, and yet maintained his righteousness in a way that was also above nature. That is our challenge in exile as well. This is related to the Pirkei Avot of this week, which mentions things that take a person out of this world. (See Week 8, Book 1)

In the eighth week, the Jews journey from the Sea of Reeds and camped in the desert of Zin. It was at this desert that the food provisions from Egypt ended; the Jewish people cried out to G-d and received the mannah. The Torah also mentions that they had no water, which is also a symbol for the Torah itself. (Bamidbar 20:1-2) Similarly, we are at a point during the year where all our spiritual food provisions from Tishrei are coming to an end, and we have to pray hard for Hashem’s mercy to provide us with the necessary spiritual sustenance to keep going. As we will see during the month of Kislev, the sustenance comes to us in a way that, like the mannah, is totally above nature.

The personal journey is to internalize the great revelations of the Sea of Reeds, and preparing for the new moon, the “supernatural” month of Kislev. (One of the meanings of “Zin” is “moon” and the new moon is empty like the desert, and the Torah states that they arrived there at the new moon. (Bamidbar 20:1-2))

An important lesson we learn from Metuselah in our approach to prayer and Divine service is the need  to simply to affirm life at all times. In order to pray properly, we need to offer praise and thanksgiving simply for being alive in the way that our Creator envisioned for us. As Torah states so clearly, "Choose life!" That is really the only decision we have to make - every day and at every moment.

Week 9 (Book 3): Lamech and Avoiding Greek Traps

SONG OF THE SEA: the depths congealed in the heart of the sea. [Because] the enemy said, I will pursue,

HAFTARAH: The open cities ceased, in Israel they ceased, until I Deborah arose;

I arose as a mother in Israel.

TALMUD SOTAH: Daf 9 - Bitter Waters /Samson

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Lamech

JOURNEYS IN THE DESERT: They journeyed from the desert of Zin and camped in Dophkah.

Week nine sometimes falls completely within the month of Cheshvan, while at other times it already includes Rosh Chodesh Kislev. (See Book 2, regarding the concept of how this week represents half of the Tribe of Menashe) The verses of the Song of the Sea for this week appear to be split into two different themes. The first half is still related to the Flood, while the second already enters a new theme, related to the “pursuit” of the enemy. The struggle to fight off the spiritual persecution of the Greek enemy is one of the main themes of Chanukah.

The verses of the Haftorah are also split. The first part speaks of how “open cities ceased” (a reference to how civilization ceased during the Flood). The second part speaks of how Devorah arose, “a mother in Israel.” Devorah’s battle against Sisera parallels the Maccabee’s battle in the times of Chanukah. More than that, a fundamental role of the Jewish mother is to preserve the sacred identity of her child. As mentioned in both Book 1 and Book 2, Hannukah also comes from the word chinuch, which means education. The verse also seems to continue the theme of mothers and important women related to the month of Cheshvan. Rachel, Anath, Yael, and now Devorah.

Daf Tet (Folio 9) of Sotah also appears to be split in two major topics. The first is the continuation of the description of how a Sotah would be punished and tested with bitter waters. The second half contains a discussion of Shimshon, Samson. Although Samson and the Tribe of Dan are represented by the next month, Teveth, nevertheless, the theme of Chanukah and Kislev is also apparent also in the description of Samson, since he was supposed to be pure, and that his downfall came from impure actions, including intermarriage. It is worth noting that Teveth also contains several days of Chanukah.

Lamech, the father of Noah, appears to be a “kosher” version of Lamech the descendant of Cain, who ends up killing Cain, along with his own son. While Cain’s descendant kills his ancestor and his progeny, Seth’s descendant, from the moment his son is born, expresses the hope that the entire world will be comforted through him. Through his son, his entire line of ancestors is saved from destruction, and with it, the entire human race.  

Similarly, Lamech descendant of Cain represents a key element of moral depravity, and of an unchecked worship of aesthics and pleasure typical of Greek culture at the time of Chanukah. Lamech had two wives. Rashi explains that one wife was used for reproduction purposes, while the other was kept barren so that she could stay pretty and youthful. In contrast, the son of Lamech descendant of Seth saw the whole world be destroyed due to moral depravity.

Interestingly, both the Lamech from Cain and the Lamech from Seth have their statements recorded in the Torah. Lamech from Cain says: “Now Lemech said to his wives, "Adah and Zillah, hearken to my voice; wives of Lemech, incline your ears to my words, for I have slain a man by wounding (him) and a child by bruising (him). If Cain shall be avenged sevenfold, then for Lemech it shall be seventy seven fold." (Genesis, Chapter 4, v. 23, 24) The verse related to Lamech descendant of Seth states as follows: “And he named him Noah, saying, "This one will give us rest from our work and from the toil of our hands from the ground, which the Lord has cursed."  (Genesis, Chapter 5, v. 29)

Lamech descendant of Cain also represents the unchecked use of science and technology, also typical of Greek culture at the time of the Maccabees. Rashi’s commentary on the above verse explains that “Before Noah came, they did not have plowshares, and he prepared [these tools] for them.” While Cain’s line develops technology to improve weapons and ways of killing people (including Cain himself), Seth line uses technology to improve the lives of those around him.

Science and aesthetics can be very positive things, but, as Noah himself states in Chapter 9 of Genesis, these ideals have to be contained within the greater ideals of morality and truth:

26. And he said, "Blessed be the Lord, the God of Shem, and may Canaan be a slave to them. 27. May God expand Japheth, and may he dwell in the tents of Shem, and may Canaan be a slave to them."

Japheth (ancestor of Yavan, Greece, and whose name comes from the Hebrew word Yoffi, beauty) may increase, but in the house of Shem (ancestor of Abraham, whose name itself means “name,” an indication of his connection to truth).

In the ninth week, the Jews journey from the desert of Zin and camp in Dophkah. The personal journey is to internalize the coming of the new moon, Rosh Chodesh, and feel the “knocking” (from the verb dofek) in our hearts, the call to return to Zion, to the Holy Temple. The verse “Kol Dodi Dofek” (Song of Songs 5:2) represents the idea that “Divine Providence was ready to restore everything as it had been at first [during the first Temple] if they had all willingly consented to return. But only a part was ready to do so, whilst the majority and the aristocracy remained in Babylon, preferring dependence and slavery, and unwilling to leave their houses and their affairs.…”[1] This is the challenge of assimilation, getting too comfortable in exile.

An important lesson we learn from Lamech in our approach to prayer and Divine service is the need to connect to Hashem in ways that are above the reason. There is a well-known teaching by our sages that in Hebrew word king, Melech, the letter Mem represents the Moach (the mind), and the Lamed, the Lev, the heart. When the Mem and the Lamed are inverted, instead of Melech you get Lemech, which means "fool." As is also emphasized in Chabad Chassidic philosophy, the mind must control the heart. However, when it comes to prayer and to our connection to G-d, there is such a concept, also emphasized in Chabad Chassidic philosophy, of Shtus d’Kedusha, “Holy Folly.” Ultimately, prayer is the service of the heart, not the mind, and our connection to G-d is above nature and above all logic.

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[1] A Note on the Title of [Rav Joseph’s Soloveitchik’s work] Kol Dodi Dofek, David Z. Gordon; available at http://www.rabbis.org/news/article.cfm?id=100833

Week 10 (Book 3): Noah and Seeking Comfort, Compassion

SONG OF THE SEA: I will overtake, I will share the booty; my desire will be filled from them; I will draw my sword, my hand will impoverish them.

HAFTARAH:

When they chose new gods,

then there was war in the cities; was there seen a shield or a spear

Talmud Sotah: Daf 10 – The need for proper upbringing.

GENERATIONS FROM ADAM TO THE LAST KING OF JUDAH: Noah

JOURNEYS IN THE DESERT: They journeyed from Dophkah and camped in Alush.

On Week Ten, now firmly within the month of Kislev, the verses of the Song of the Sea also now focus completely on the enemy’s persecution of the Jews. This again appears to be a reference to the Greeks, who at first were quite confident in their ability to defeat what appeared to be a simple and small Jewish rebellion.

The Haftorah’s verses also now clearly focus on the problem of assimilation, idolatry, and physical persecution, all which were present during the Greek exile as well.

Daf Yud (Folio 10) of Sotah continues to be about Samson, Judah and Abshalom. Its general theme is a discussion of licentiousness and of children having a bad upbringing and going against their parents. These are all themes related to Chanukah, which comes from the word chinuch, education.

The 10th generation from Adam is Noah. Noah lived in a society that had become completely corrupted. This is similar to the corruption faced by the Jews in the times of the Greeks. (Pirkei Avot explains that G-d, out of his infinite mercy and patience, waited ten generations before bringing the Flood). 

In the tenth week, the Jews journey from Dophkah and camp in Alush. Alush means power. The danger of power is that it can easily corrupt. [1] The journey for this week is to take the amorphous feeling of knocking, and have the power to be able to apply it in a positive, powerful way in our daily life.

An important lesson we learn from Noah in our approach to prayer and Divine service is the importance of asking for mercy, comfort. In many ways, that is the very essence of prayer. Noah’s name comes from the verb Lenachem, which means to comfort.  This is related to the Bat in Week 10 of Book 1, who sings: “Comfort (Nachamu), comfort my people, says Hashem your G-d.” It is also related to the words of Rabbi Shimon, also in Week 10 of Book 1:

Be meticulous with the reading of the Shemah and with prayer. When you pray, do not make your prayers routine, but [an entreaty of] mercy and a supplication before the Almighty, as is stated ``For He is benevolent and merciful, slow to anger and abundant in loving kindness, and relenting of the evil decree'' (Joel 2:13). And do not be wicked in your own eyes.

Imagine the kind of comfort Noah must have sought, after seeing the entire world destroyed.

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[1] http://meaningfullife.com/oped/2008/06.20.08$ShelachCOLON_42_Journeys_Part_2.php

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.