Week 21 (Book 2): Jahaziel and "Minimized" Speech

HAAZINU: They have provoked My jealousy with a non G-d, provoked My anger with their vanities. Thus, I will provoke their jealousy with a non people, provoke their anger with a foolish nation. (Deuteronomy 32:21)

Positive light: They have been zealous for me against a non-G-d; have been angered for me against the vanities [of the nations]; Therefore, I will be zealous for them against a non-people; I will be angry for them against a foolish nation.

HAFTORAH: The Lord rewarded me according to my righteousness; According to the cleanness of my hands He recompensed me. (II Samuel 22:21)

QUALITY TO ACQUIRE THE TORAH: Minimized Conversation (Miut Sichah)

PROPHET: Jahaziel the Levite

LEVITICAL CITY: Rehob

The twenty-first week of the year is the last of the month of Shevat. The verse in Haazinu makes reference to the closeness in the relationship between G-d and the Jewish people, and how the Jews really upset G-d with their idol worship.

Understood more positively, G-d is in fact praising the Jewish people for their zealousness against idol worship. G-d promises to respond in kind, showing His zealousness for His people. This in fact is the exact meaning of the Haftorah’s verse for this week. G-d rewards us according to our righteousness and our (moral) cleanliness. Zealotry (when performed correctly) stems from the very depths of our faith, as exemplified by Pinchas and Eliyahu. These verses come to teach us that will ultimately be rewarded for our emunah. (Vanities appears related to the idea of focusing on what is not essential, such as the statement “How beautiful is this tree,” explained in Week 21 of Book 1).

The quality of this week is minimized conversation, miut sichah. (Idle talk is also the quintessential example of “vanity.”) Conversation is often a source of distraction, and can lead to unintended consequences. Therefore, the sages warn men not to engage in too much conversation with women, even one’s own wife. However, while idle conversation is frowned upon, purposeful conversation, with miut, humility and smallness, is a very positive quality. Prayer itself is called “conversation,” as the Torah tells us that Isaac went to “converse in the field.” Rebbe Nachman believes “Hitbodedut,” conversing with G-d, to be the highest of all levels. Such conversation in the field seems quite appropriate for the month of Shevat, when we find ourselves focusing so much on nature (See Book 1).  

This week’s prophet is Jahaziel the Levite. His prophecy recorded in the Tanach also demonstrates the power of miut sichah, humility in speech:

14. And Jahaziel the son of Zechariah the son of Benaiah the son of Jeiel the son of Mattaniah the Levite of the sons of Asaph-the spirit of the Lord was upon him in the midst of the assembly.

15. And he said, "Hearken, all Judeans, inhabitants of Jerusalem, and King Jehoshaphat, so said the Lord to you: You shall not fear, neither shall you be dismayed because of this great multitude, for the war is not yours but G-d's.

16. Tomorrow, descend upon them; behold they are ascending on the ascent to Haziz, and you will find them at the end of the valley, before the desert of Jeruel.

17. It is not for you to fight in this [war]; set yourselves, stand and see the salvation of the Lord with you, O Judah and Jerusalem; fear not and be not dismayed. Tomorrow, go forth before them, and the Lord will be with you."[1]

The Tanach continues its account with a description of the salvation that takes place that is full of humility, including singing and praising of Hashem. When we are able to simply do our part, and then step back and let Hashem do the rest, incredible miracles happen. Sometimes it is best for us to be quiet, such as at the time of the splitting of the Sea of Reeds: “The Lord will fight for you, but you shall remain silent.” (Exodus 14:14)

The levitical city for this week is Rehob, which means street. It comes from the word rahav, which means wide. A similar word, merchav (wide place), is used in last week’s Haftarah verse. When we are in dire straits and call out to G-d, He responds in a “broad” way. This is the essence of emunah, the theme of the month of Shevat. 

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[1] http://www.chabad.org/library/bible_cdo/aid/16569/jewish/Chapter-20.htm

Week 22 (Book 2): Adar, Eliezer son of Dodavahu, and "Minimized" Laughter

HAAZINU: For a fire blazed in My wrath, and burned to the lowest depths. It consumed the land and its produce, setting aflame the foundations of mountains. (Deuteronomy 32:22)

Positive light: For a fire blazed in My wrath [against Amalek], and burned since Shaul. It consumed [Amalek] the land and its produce, setting aflame the foundations of mountains.

HAFTORAH: For I have kept the ways of the Lord and have not wickedly departed from [the commandments of] my G-d. (II Samuel 22:22)

QUALITY TO ACQUIRE THE TORAH: Minimized Laughter (Miut Schok)

PROPHET: Eliezer son of Dodavahu

LEVITICAL CITY: Kedesh in Galillee (city of refuge)

Week Twenty-Two is the week of Rosh Chodesh Adar. This month is connected to the tribe of Naftali and the attribute of desire (ratzon). It is also the month of Purim. Haazinu’s verse for this week speaks of how G-d’s wrath burned and led to the destruction of the land and its surroundings.

A positive interpretation is that the wrath spoken of here is not against Israel, but rather against the “foolish nation” that attacks it: Amalek. The Hebrew word translated at first as “lowest depths” is Sheol, which can also be read as Shaul, the first king of Israel who failed to wipe out Amalek, and G-d’s anger against it continued since. In Adar, we read Parashat Zachor, in which we remember to destroy Amalek, and everything it represents. The Purim story itself is a contrast between Mordechai, a descendant of Shaul, and Haman, a descendant of Hagag, the King of the Amalekites. Ultimately, Mordechai defeats Haman, who is killed along with this sons.

The Haftarah’s verse also appears to point to this contrast between good and evil. The first half of the verse affirms good behavior, while the second rejects negative behavior. Interestingly, the part about good behavior, “I have kept the ways,” Shamarti Darchei, contains the letters of Mordechai. The second half, “have not wickedly” Veloh Rashati, is likely a reference to Haman who is called Haman HaRashah. Veloh Rashati is reminiscent of the name, “Vashti,” King Achashverosh’s evil wife, prior to Queen Esther.

The quality for this week is minimized laughter (miut schok). Laughter can lead a person to frivolity, and to ultimately being dragged in to the wrong circles. Laughter is certainly not bad per say – it can have mind expanding qualities, it is even a custom, based on the Talmud, to begin each lesson with a joke - nevertheless such laughter has to characterized by miut, smallness, humility. This is true of the month of Adar, when we are Marbim B'Simcha, we increase in joy, and true for Purim itself, when it is a mitzvah to get drunk and act in a way of schok; we just have to remember to do it with the right intentions.

This week’s prophet is Eliezer son of Dodavahu. His words to King Yehoshaphat incorporate the above idea of being careful in ones social interactions. King Yehoshaphat was righteous, but at one point he associated himself with King Ahab. The prophet rebuked King Yehoshaphat for his actions, and he was punished. The ships he had made with King Ahab were broken, and they were unable to sail them. This is the last event described in the Tanach prior to the King Yehoshaphat’s death.

The levitical city for this week is Kedesh, which is also a city of refuge. Its name comes from the Hebrew word Kadosh, which means “holy.” It is also related to the word Kiddush, which is the blessing over wine. It appears related to the drinking that takes place in Adar, which as superficially frivolous as it might seem, is in fact tremendously holy, in many ways even holier than Yom Kippur.

Week 23 (Book 2): Hosea and Slowness to Anger (Erech Apayim)

HAAZINU: I will link evils upon them. I will use up My arrows on them. (Deuteronomy 32:23)

Positive light: I will gather the evil that was over them, and destroy completely my arrows (such as Amalek, which I had used in the past against my people).

HAFTORAH: For all His ordinances were before me; and [as for] His statutes, I did not depart from it. (II Samuel 22:23)

QUALITY TO ACQUIRE THE TORAH: With Slowness to Anger (Erech Apayim)

PROPHET: Hosea

LEVITICAL CITY: Hamoth-dor

The twenty-third week of the year is the week of the seventh of Adar, which is both the day of Moshe’s birth as well as of that of his passing. The verse in Haazinu continues to makes reference to the destruction inflicted on the Jewish people, and the passing of Moshe is perhaps one of the greatest examples of such loss.

Again, if understood more positively, the verse could be a reference to the destruction not of the Jewish people, but of Amalek, a continuous theme of the month of Adar. Rashi’s commentary hints to such an understanding, since it notes that the arrows that attack the Jewish people are the ones that are diminished, not the Jews. The Haftorah continues its positive tone, showing how we actually maintained our faith and obedience to G-d’s laws. Interestingly, the word for “before me” used is Lenegdi, which can also be read as Lenegdai, “towards those against me.” The verse therefore can be read as stating that the Torah’s commandments are a protection against the attackers of the Jewish people, such as Amalek.

The quality of this week is slowness to anger, erech apayim. This is a very appropriate quality for the week of Moshe Rabbeinu’s yahrzeit, because it was through his pleading on behalf of the Jewish people that G-d revealed this quality of His, one of the thirteen attributes of mercy. During his plea to Hashem, Moshe stated that if G-d would not forgive the Jewish people, “erase me from Your book.” Because of this statement, Moshe’s name does not appear in the Torah portion of Tetzaveh, which usually occurs on the week of his yahrzeit.

It was also due to Moshe’s lack of this attribute, a relative quickness to anger (at Moshe’s level, of course, which is something we cannot even fathom), that led to his castigating the Jewish people and striking the rock instead of talking to it. This mishap is what prevented Moshe from entering the the Land of Israel and passing away.

This week’s prophet is Hosea. Hosea’s prophecies recorded in the Tanach center around G-d’s unending mercy and slowness to anger, his love for the Jewish people despite their sins.[1]

The levitical city for this week is Hamoth-Dor, which means the springs of Dor. Interestingly Hamoth has the same root as the word Hamath, anger. Springs represent the idea of anger/heat being contained, just as the springs of Tiberias are said to come from an opening in the gates of Gehinnom ("hell") created in the time of the Flood. It was an opening that came from anger and was now contained and turned to positive use. (Dar comes from the word for home, a “domesticated” anger). 

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[1] Hosea 3:1,Hosea 11:1,Hosea 14:4

Week 24 (Book 2): Amos and a "Good Heart"

HAAZINU: They will sprout hair from famine, attacked by demons, excised by Meriri. I will incite the teeth of livestock upon them, with the venom of creatures that slither in the dust. (Deuteronomy 32:24)

Positive light: They (Amalek) will sprout hairs of famine attacked by demons, excised by Meriri.. Sleep, meat [meals], I will send them [to give mishloach manot], with the “venom” (wine) of those that lie in the dust (drunkards). 

HAFTARAH: And I was single-hearted toward Him, and I kept myself from my iniquity. (II Samuel 22:24)

QUALITY TO ACQUIRE THE TORAH: With a Good Heart (Lev Tov)

PROPHET: Amos

LEVITICAL CITY: Kartan

Week Twenty-Four is the week of Purim. Haazinu’s verse for this week speaks of the horrible punishments inflicted on the Jewish people.

A simple way to read this verse in a positive light is to once again apply it to the enemies of the Jewish people, to Amalek. Yet there also appears to be a way of interpreting at least the second part of the verse positively while still applying it to the Jewish people. The second part of the verse reads, “Shen Behemoth Eshalach Bam Im Chamat Zochalei Afar.” It can be a reference to the mitzvoth, the commandments of the holiday of Purim: sleep (sheinah); eating a meal and providing a meal for the needy (behemoth, which means animals); messenger gifts, mishloach manot (eshalach bam); and with drinking the “venom” of those that lie in the dust (drunkards, chamat zochalei afar). A reference to wine as venom is found in the verse in the prophecy of Chabakuk, Chapter 2:15. “Woe to him who gives his friend to drink, who adds Your venom and also makes him drunk in order to gaze upon their nakedness.”

The Haftarah’s verse points to the need to be tamim, pure, translated here as single-hearted. The difference between the Jewish people and Amalek ultimately boils down to this. Our sages explain that the essence of Amalek is about instilling doubt in Israel’s faith in G-d. (In Hebrew, Amalek has the same numerical value as Safek, doubt) The key to winning this battle is being tamim with G-d, acting with simplicity.[1]

Ultimately, that is also the test of the mitzvah of drinking on Purim. When one’s mind is not fully in control, and when the truth of one’s personality comes out, is one still able to behave with the utmost devotion to God, and keep away from lewd and improper behavior.

The quality for this week is a good heart (lev tov). This reflects the same characteristics mentioned above. Purim is all about the heart. The intellect is nullified with wine, and our true emotions come out. Wine is also clearly connected to the heart: “Wine gladdens the heart of the human being” (Psalms 104:5) The connection is actually most explicit in the beginning of the Megillah itself: “On the seventh day, when the heart of the king was good with wine (kitov lev bayayin).” (Esther, 1:10)

This week’s prophet is Amos. Amos’ prophecy very much defines what it means to have a good heart. The following is an excerpt from Amos’ prophecy: “Seek good and not evil in order that you live, and so the Lord G-d of Hosts shall be with you, as you said. Hate evil and love good, and establish justice in the gate; perhaps the Lord G-d of Hosts will be gracious to the remnant of Joseph.” (Chapter 5:14-15)           

The levitical city for this week is Kartan, which apparently is short for Kiriataim, which means “two cities.” As explained in Book One, Adar in general and Purim in particular has very much a theme of duality. The heart itself contains within it a duality, a good inclination and a bad one. On Purim, both are supposed to serve G-d, despit the fact that the intellect itself does not play a central role in this service.

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[1] See Rebbe Nachman’s Story, “The Sophisticate and the Simpleton,” available at http://azamra.org/Essential/sophist.htm)

Week 25 (Book 2): Micah the Morashite and "Faith in the Sages"

From outside, the sword will bereave, and terror from within; young men and maidens, suckling babes with venerable elders. (Deuteronomy 32:25)

Positive light: [The Purim decree will be turned on its head, regarding Amalek…] From outside, the sword will bereave, and terror from within; young men and maidens, suckling babes with venerable elders.

And the Lord has recompensed me according to my righteousness; according to my cleanness before His eyes. (II Samuel 22:25)

Faith in the Sages (Emunat Chachamim)

Micah the Morashite

Jerusalem

The twenty-fifth week of the year is the last week of Adar. The verse in Haazinu continues to make reference to the destruction inflicted on the Jewish people, this time describing how they will be decimated regardless of age or gender. This was the decree that Haman imposed on the Jewish people in the times of Purim.

Again, if understood more positively, the verse is a reference to the destruction of Amalek. The Jewish people are commanded to wipe out all of Amalek, including women, the elderly and the babies. When killing Agag, the king of the Amalekites, Samuel exclaims: “As thy sword hath made women childless, so shall thy mother be childless among women.” See Samuel I, 15:33:

The Haftorah continues its positive tone, and like in Week 23, again the term Leneged (before or against) is used. The term in this verse is Leneged Einav, “before His eyes,” which in this case can mean “for the one against His eyes.” Amalek is not only against the Jewish people, but against G-d Himself. It is like a thorn in His eyes. Amalek is very much associated with keri, a source of impurity. Cleanness or purity in this context might also mean fulfilling G-d’s commandment to destroy Amalek unquestioningly, correcting King Saul’s mistake.

The quality of this week is faith in the sages, emunat chachamim. This quality is certainly a central theme of the message of Purim, when the Jews showed faith in the actions of Mordechai and Esther. At first glance, Mordechai could even be blamed for starting the persecution against the Jews by not bowing to Haman. However, we see that the Jewish people did not blame him. On the contrary, they had full faith in him, stood behind him, and followed his directives. Haman saw the Jews as an “Am Mordechai,” a nation of Mordechai(s).

This week’s prophet is Micah the Morashite. Much of Micah’s prophecy is directed towards the heads of the Jewish people, its sages:

1. And I said: Hearken now, you heads of Jacob and officers of the house of Israel! Is it not incumbent upon you to know the judgment?

2. Those who hate good and love evil-who rob their skin from upon them and their flesh from upon their bones,        

3. and who ate the flesh of My people and flayed their skin from upon them, and opened their bones and broke them, as in a pot, and like meat within a cauldron 

4. then they shall cry out to the Lord, but He shall not respond to them; and He shall hide His countenance from them at that time, as they wrought evil with their works.  

5. So said the Lord concerning the prophets who mislead my people, who bite with their teeth and herald peace, but concerning whomever does not give into their mouth, they prepare war.

6. Therefore, it shall be night for you because of the vision, and it shall be dark for you because of the divination, and the sun shall set on the prophets, and the day shall be darkened about them.      

7. And the seers shall be ashamed, and the diviners shall be disgraced, and they shall all cover their upper lips, for it is not a statement of G-d.      

8. But I am truly full of strength from the spirit of the Lord and justice and might, to tell Jacob his transgression and Israel his sin.    

9. Hearken now to this, you heads of the house of Jacob and you rulers of the house of Israel, who condemn justice and pervert all that is straight.         

10. Each one builds Zion with blood and Jerusalem with injustice.          

11. Its heads judge for bribes, and its priests teach for a price; and its prophets divine for money, and they rely on the Lord, saying, "Is not the Lord in our midst? No evil shall befall us."         

12. Therefore, because of you, Zion shall be plowed as a field; Jerusalem shall become heaps, and the Temple Mount like the high places of a forest.

The above text also echoes a very strong theme of Purim and the month of Adar: the fact that Hashem is hidden. In the Book of Jeremiah, the connection between Micah and emunat chachamim is even more obvious:

Then certain of the elders of the land rose and said to all the congregation of the people, saying: Micah the Morashtite was prophesying in the days of Hezekiah the king of Judah, saying: So said the Lord of Hosts: Zion shall be plowed for a field, and Jerusalem shall be heaps, and the Temple Mount as the high places of a forest. Did Hezekiah and all Judah put him to death? Did he not fear the Lord? And he entreated the Lord, and the Lord renounced the evil that He had spoken concerning them. But we are doing great harm to ourselves [if we kill him]. (Jeremiah, Chapter 26, 17-19)

The levitical city for this week is Jerusalem, since the Temple was also considered a city of refuge. For now, half rests in the tribe of Judah, while the other half rests in the tribe of Benjamin. (See Week 9) In the future, Jerusalem will have its own territory, separate from those of each tribe. This week is the last opportunity of the year for contributing the half-shekel for the upkeep of the Temple in Jerusalem. In the Megillah, Achashverosh says that he would be willing to give Esther up to half his kingdom, which the sages learn to mean, up to Jerusalem.