Week 12 (Book 2): Nathan and Friendship

HAAZINU: [So] the Lord guided them alone, and there was no alien deity with Him. (Deuteronomy 32:12)

HAFTARAH: And He fixed darkness about Him as booths (lit. Sukkot); gathering of waters, thick clouds of the skies. (II Samuel 22:12)

QUALITY TO ACQUIRE THE TORAH: Bonding of Friends

PROPHET: Nathan

LEVITICAL CITY: Anathoth

On Week Twelve, that of Yud-Tes Kislev, the Rosh Hashanah of Chassidut, Haazinu’s verse speaks of how G-d guided the Jewish people alone, with no foreign gods. One of the basic principles of Chassidism is to understand the concept of Hashkachah Pratit - that everything that happens in the world is directly from Hashem, without interference of any foreign influences are powers. Everything is from Him, and everything is for the very best.

Furthermore, one of the main actions that led to the rededication of the Temple on Chanukah was clearing it of foreign gods that had been placed there by the Greeks and their sympathizers.

The Haftarah’s verse also appears to continue the theme of Yud-Tes Kislev and Chanukah. Chassidut is about transforming the darkness into light. Furthermore, as mentioned previously, darkness is a symbol of the exile of Greece. Chanukah has a very deep parallel with Sukkot. In fact, Chanukah is eight days long in order to parallel the eight days of Sukkot.

The quality necessary for acquiring the Torah for this week is “bonding of friends.” This is perhaps the main principle of Chassidism – that all Chassidim are one family, and that all Jews are one. 

This week’s prophet, Nathan, very much illustrates what is meant by this week's quality. First, he reprimands King David and shows him through a metaphor how his actions regarding Batsheva represented the very opposite of such "bonding of friends." 

Furthermore, is exactly through the "bonding of friends" that Nathan acts on Batshevah’s behalf in order to stave off Adonyah’s usurpation of the throne. Adonyah himself had brought all his friends and allies to declare himself king. King David therefore commands Nathan to join Benaiah Ben Yehoyada, Zadok the Kohen, and other friends/allies in order to declare Solomon the king. (Kings I 12:1-4)

This week’s levitical city is Anathoth. Similar to Book I, where the Raven was the animal for Week 12, Anathot seems to be the darkest of levitical cities. The Zohar explains that Anathot means “poverty.” It was a city of Kohanim gone awry, whose residents wanted to kill the prophet Jeremiah, who himself came from there. G-d speaks to Jeremiah to prophecize against the city, and its prospects are quite dim. Chassidut came to teach us that even Anathoth can be elevated.

Anathoth comes from the word, “Anat,” the name of a Canaanite pagan warrior-goddess, which seems to be related to the Greek pagan goddess Athena. Perhaps this is related to the idea of fighting the Greeks both culturally and militarily, during the times of Chanukah. The name Anat also has a deeper, positive side: it is the name of the parent of Shamgar, one of the judges and redeemers of Israel mentioned in the Book of Judges. It is also the name of one of the members of the Tribe of Benjamin, and of the signers of a covenant with G-d referenced in the Book of Nehemiah. (I Chron 7:8; Nehemiah 10:19) 

An important lesson we learn from this week’s quality for acquiring the Torah is similar to last week's, "ministering the sages." One of the first statements in Pirkei Avot is "Make for yourself a rabbi, acquire for yourself a friend, and judge every person favorably." Acquring a friend immediately follows making for oneself a rabbi. The Talmud (Taanit 23a) also states, "oh chevruta, oh mituta," either companionship or death. Studying with a partner brings clarity and also allows you to better gage one's progress.

Week 13 (Book 2): David and Avigail, and the Quality of "Sharp Discussion"

HAAZINU: He made them ride upon the high places of the earth, that they would eat the produce of the field. He let them suck honey from a rock, and oil from the mighty part of the crag. (Deuteronomy 32:13)

HAFTARAH: From the brightness before Him flamed forth coals of fire. (II Samuel 22:13)

QUALITY TO ACQUIRE THE TORAH: Sharp Discussion with Students (Pilpul HaTalmidim)

PROPHET(S): David and Avigail

LEVITICAL CITY: ‘Almon

The eleventh week of the year includes the first days of Chanukah. The verse in Haazinu refers to high places and miraculous occurrences, as well as to oil. These concepts can all be found in the Chanukah story. On Chanukah, G-d led the Jewish people to victory in a very high way, that was above nature. The Hebrew word used for “high places,” Bamah, also means altar. The pure oil of the miracle of Chanukah, can also be understood as the pintele yid, the innermost part of every Jew, which always remains pure, and which reveals itself in times of struggle.

This week’s Haftarah verse is also related to the events of Chanukah. It speaks of brightness and fire, which are related to the light of the Menorah, and the Chanukah miracle in general. Furthemore, again the metaphor of coals is used. Coals can be burning on the inside, but it takes an additional step to make that fire be revealed.

The quality for this week is sharp discussion with students, which in Hebrew is called pilpul. One of the qualities that the Jewish people acquired during the Greek exile was the use of tremendous sharpness and logic. As already mentioned in Week 10, the name of the Greek king at the time of Chanukah was Ptolomy (Talmai in Hebrew), which has the same numerical value (gematria) as the word “Talmud.” The Talmud was greatly developed due to the influence of the Greeks, and even includes many Greek words.

This week’s prophets are David and Avigail. King David represents monarchy, and the Maccabees formed the Hasmonean dynasty. King David represents the ability of the Jewish people to be extremely holy and yet extremely involved in the affairs of this world, joining spirituality and physicality, Torah study and prayer, with managing government affairs and fighting wars. One of the major themes of Chanukah is this combination as well. Chanukah has two major themes, the military-political victory over the Greek army, and the victory of Jewish wisdom over Greek wisdom – these two aspects are represented by King David and King Solomon (next week’s prophet) respectively.

Furthermore, Avigail was able to avoid bloodshed by approaching King David and speaking to him about her husband – the Hasmoneans also were able to avoid further bloodshed by forming an alliance with Rome.

David and Avigail both had tremendous powers of pilpul, sharp discussion. King David was known for his sharp mind and the halachah always followed his opinion (source). It was Avigail’s discussion with King David that convinced him not to fight against her husband. (I Samuel, 25:18-38)

The levitical city for this week is ‘Almon. ‘Almon means “hidden” from the word “He’elem” and “Olam.” One of the main ideas of Chanukah and of Kislev as a whole is that of revealing that which is “hidden.” Through the miracle of Chanukah we see that the whole world “Olam” is just an illusion and that G-d’s power is supreme.

On Chanukah even the most “hidden” of Jews come out from their hiding. While there are limitations of what kinds of materials can be used to light Shabat candles, there is no such limitations for Chanukah. Every Jew is “lit up” and excited by Chanukah.

Week 14 (Book 2): Solomon and Having a Settled Mind

HAAZINU: The cream of cattle and the milk of sheep, with the fat of lambs and rams of Bashan and he goats, with kidneys of wheat, and it [the congregation of Israel] would drink the blood of grapes [which was] as the finest wine. (Deuteronomy 32:14)

HAFTARAH: The Lord thundered from heaven; and the Most High gave forth His voice. (II Samuel 22:14)

QUALITY TO ACQUIRE THE TORAH: Calmness (Yishuv)

PROPHET: Solomon

LEVITICAL CITY: Elteke

On Week Fourteen, which is the continuation of Chanukah and also includes Rosh Chodesh Teveth, Haazinu’s verse speaks of various kosher animals (cattle, sheep, lambs, rams, and goats) and various products, such as fat, wheat, and wine, all of which were part of the Temple sacrifices. This appears to be related to the rededication of the Temple on Chanukah.

The Haftarah’s verse also appears to continue the theme of Chanukah. Thunder is related to light bursting through darkness, perhaps a reference to Chanukah’s miracle. Miracles in general, and the Chanukah miracle in particular, was an open revelation of G-d’s “voice.”

The quality for this week is calmness. The Hebrew word used is yishuv, which can also mean to to settle, to sit, and to dwell. These are all characteristics of Chanukah. The Temple is after all the dwelling place of G-d on Earth. The fight with the Greeks was about our being able to serve Him calmly and peacefully, in our land, the Land of Israel. Chanukah also means “Chanu K”H” they rested on the 25th[of Kislev].

This week’s prophet, King Solomon, was known for his wisdom. He’s considered to be the wisest of all men. Chanukah is also connected to wisdom, Chochmah - Jewish Chochmah that countered the Chochmah of the Greeks. King Solomon was also the one who constructed and dedicated the First Temple, and his time was one of tremendous prosperity, corresponding to the “cream of cattle and the milk of sheep, the fat of lambs... the finest wine,” depicted in Haazinu.

Similarly, King Solomon, very much illustrates what is meant by yishuv. The First Temple was the place for the Divine presence to settle. Of all prophets, he is the one that is best known for calmness and serenity. Shalom, peace, is the very root of his name. His calmness is also displayed in the Tanach in in the way he would settle disputes. 

This week’s levitical city is Elteke. Not very much is known about this city, other than that it was apportioned to the Tribe of Dan. Elteke appears to be quite famous for a war in which Sancherib defeated the Egyptians. After this conquest, Sancherib laid siege to Jerusalem. When all seemed lost, Isaiah told the king not to worry – his kingdom would be saved. Sure enough, the next day Sancherib’s troops were struck with a plague. This took place on Passover– the Jewish people and the angels in heaven were reciting Hallel that night, which is what we do during Chanukah. It is said that after this event, G-d wanted to make Chezekiah the Mashiach, but did not do so because he did not recite Hallel after this miracle.

The city’s name also bears significant resemblance to the name of another city in Israel, Tekoa. Both cities’ names’ roots contain the letters Tav and Kuf, which is not very common. Tekoa was a city in Israel known for its olive oil, which plays a prominent role in the Chanukah miracle. In fact, the oil of Tekoa was the only one chosen to be used in the Temple in Jerusalem.[2] At the time of the rededication of the Temple, pure olive oil had to be taken from Tekoa as well. It took eight days for the pure oil to be produced – the number of days the small flask of the Kohen Gadol lasted, and also the number of days of the Chanukah miracle. Today, there is also a Jewish settlement (a yishuv) in Tekoa (although probably in a different location than the one mentioned in the Chanukah story)

Olive oil also represents wisdom, a defining characteristic of the Chanukah holiday, as explained above:

In mystical thought, oil is symbolic of chochmah, the highest aspect of the intellect from which inspirational thought is derived. The Talmud mentions that in Tekoa, where the use of olive oil had become common, chochmah had also become common. Just as chochmah is related to the highest level in the intellect, inspired thinking, it is also related to the fear of G-d as it is written in Psalms 111, "the beginning of chochmah is the fear of G-d."[1]

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[1] http://www.jewishmag.com/97mag/chanuka/chanuka.htm

[2] http://www.gush-etzion.org.il/tekoa.asp

Week 15 (Book 2): The Prophet Iddo and the Importance of Scripture

HA'AZINU: And Jeshurun became fat and rebelled; you grew fat, thick and rotund; [Israel] forsook the G-d Who made them, and spurned the [Mighty] Rock of their salvation. (Deuteronomy 32:15)

POSITIVE INTERPRETATION OF THE ABOVE VERSE: And Jeshurun became full of oil and kicked [away the enemy]; you grew full of oil, thick and rotund [in holiness]; [Israel] spread out [the knowledge of] the G-d Who made them, and made song with the lyre regarding the [Mighty] Rock of their salvation.

HAFTORAH: And He sent out arrows and He scattered them, lightning and He discomfited them. (II Samuel 22:15)

QUALITY TO ACQUIRE THE TORAH: Scripture (Mikrah)

PROPHET: Iddo

LEVITICAL CITY: Gibbethon

The fifteenth week of the year includes the Fast of the Tenth of Teveth. The verse in Haazinu refers to the Jews’ rebellion against G-d after so much that He had done for them. During the time of the tragedies related to the 10th of Teveth, the Jewish people “grew fat,” forsaking G-d and not properly valuing the Torah.

The verse in Haazinu can also take a more positive meaning. Interestingly, the Hebrew word for fat, shemen, used twice in this verse, is the same word in Hebrew for oil. Oil, of course, is related to the Chanukah miracle. The lights of Chanukah include Rosh Chodesh Teveth, and in this way shine through the entire month. This verse can therefore understood in a more positive light as, “Yeshurun became full of the miraculous oil from Chanukah.” Every year on Chanukah there is a mitzvah to publicize the miracles that took place during this time. Perhaps this is how the second part of this verse should be understood: “[Israel] spread out the word of the G-d Who made them.”  

This week’s Haftarah verse appears to be more in line with this more positive interpretation. The Haftarah contains the theme of spreading/scattering, as well as of light.

The quality for this week is scripture. As mentioned previously, the reason for the destruction of First Temple was related to not saying the blessing over the study of Torah, and not valuing sufficiently the holiness of scripture.

This week’s prophet, Iddo, is also connected to the written Torah.  The only reference to Iddo in Tanach is that he wrote down the events of Rehoboam as well as the genealogy of the kings of Israel, along with Shemaiah the Prophet. Iddo took the importance of scripture and of written records very seriously.

Iddo’s actions also appear related to a violation of the word of Hashem, such as occurred on the 10^th of Teveth. The Talmud (Sanhedrin 89b) teaches us that Iddo is the prophet that violated his own word and was therefore mauled by a lion. How parallel this is to the 10^th of Teveth, when the Jewish people failed to heed to the words of the prophets and scripture.

The levitical city for this week is Gibbethon. This city is also connected to tragedy. The Talmud states that the 24,000 students of Rabbi Akiva that died were “from Gibbethon to Antipatris.” Similar to the message of the month of Teveth (and the Tribe of Dan), from an additional five students, Rabbi Akiva was able to rebuild everything. 

Week 16 (Book 2): Michaiah and the Oral Torah

HAAZINU: They provoked His zeal with alien worship; they made Him angry with abominable deeds. (Deuteronomy 32:16)

Positive Light: They were zealous for Him against alien worship; they were angry for Him against abominable deeds.

HAFTARAH: And the depths of the sea appeared; the foundations of the world were laid bare, by the rebuke of the Lord and the blast of the breath of His nostrils. (II Samuel 22:16)

QUALITY TO ACQUIRE THE TORAH: Mishnah (Oral Torah)

PROPHET: Michaiah son of Imlah

LEVITICAL CITY: Ajalon

On Week Sixteen, still in the month of Teveth, Haazinu’s verse speaks of how the Jewish people made G-d angry due to their idol worship. Idol worship and other abominations were also the cause of the destruction of the First Temple, which is related to Teveth. Idol worship is also specifically related to the Tribe of Dan (represented by Teveth), in that this trie was the first one to introduce idol worship in the Land of Israel after its conquest. This tragic event is depicted in the account of Pessel Micha, the statue of Micha, toward the end of the Book of Judges.

This week’s verse in Haazinu can also be understood more positively. Perhaps the zealousness and anger here can be understood not as a reference to Hashem, but as a reference to the Jewish people, in that they were zealous and angry for G-d. In fact, the tremendous zeal against idolatry was one of the defining characteristics of the Macabbees. Kohanim as a whole are known for their zeal as well as sometimes for their “hot-headedness.”

The Haftarah’s verse again appears to parallel a more positive interpretation of the verse in Haazinu. Rashi comments that the verse is actually a reference to the redemption from Egypt – the splitting of the Sea of Reeds. 

Perhaps the depths of the sea is a reference to the Talmud; similarly, the “foundations of the world” may also be a reference to the Temple. The Temple itself (and the Even Shtiah, the foundation stone, contained within it), represents the foundation of the world, the point in which Creation began.

The quality for this week is Mishnah, the Oral Torah. This week is still very much connected to the tragedy of the 10^th of Teveth, which occurred due to the relative lack of importance and holiness attributed to Torah study.

This week’s prophet is Michaiah son of Imlah. One of the key aspects of the oral Torah is the need to be true to its method of being passed on from generation to generation, and the need to be true to ourselves in the method of its interpretation. Sometimes, there are “rabbis” who claim to be speaking in the name of the oral tradition, but are in fact corrupting it. In Machaia’s story, in Kings I, Chapter 22, 400 false prophets claimed to have a positive interpretation of the events, while only one prophet, the true one, saw things as they really were. The story shows that even false prophets can be moved by a “spirit,” but that spirit nonetheless may be false. Michaia prophesized in the times of Ahab, who was a wicked king that nevertheless studied Torah. Again, this represents a corruption of the values connected to Torah study, which are at the root of the events of the 10^th of Teveth.

The levitical city for this week is Ayalon. This is the place in which Joshua ordered the moon to stop, and where he was greatly victorious against five Amorite kings. The Talmud states that the sun and a the moon are a metaphor for Moshe and Joshua, and the process of disseminating the oral tradition. Just as Joshua received the oral tradition from Moshe, so too does the moon receive its light from the sun. The moon contains no light of its own – it is completely nullified to the light of the sun.

Teveth is the only month that has a holiday in the new moon, Chanukah. The new moon and its subsequent waxing and waning are symbolic of the concept of being small but then growing tremendously, a characteristic of the month of Teveth and the Tribe of Dan. Just as the moon almost disappears completely but then makes its way back  to full size, so too the Jewish people.

Ayalon’s history after its conquest by Joshua is depicted in various places in Tanach, and like the story of the Jewish people as a whole, it had its “ups and downs.” The Amorites pushed out the Tribe of Dan from this area, although it was later the scene of victory of King Saul and Jonathan over the Philistines, and was later inhabited by the tribes of Benjamin and Efraim. When the Kingdom split between Israel and Judah, Ayalon was near the border between these two entities, and the city was fortified by Rehoboam, the King of Judah.