Week 8 (Book 2): Humility is Key

TORAH PORTION OF HAAZINU: When the Most High gave nations their lot, when He separated the sons of man, He set up the boundaries of peoples according to the number of the children of Israel. (Deuteronomy 32:8)

HAFTARAH: Then the earth shook and quaked, the [very] foundations of heaven did tremble; and they were shaken when he was angered. (II Samuel 22:8)

QUALITY FOR ACQUIRING THE TORAH: Humility (Anavah)

PROPHET(S): Elkanah and Chanah 

LEVITICAL CITY: Be’eshterah (Ashtarot)

On Week Eight, the last week of Cheshvan, Haazinu’s verse is another clear reference to the Flood. Again, the connection to the Flood and immediately subsequent events is explicitly stated in Rashi’s commentary:

When the Most High gave nations their lot: When the Holy One, Blessed is He, gave those who provoked Him to anger their portion, He flooded them and drowned them [i.e., that was their lot].

when He separated the sons of man: When [G-d] scattered the Generation of the Dispersion [which built the tower of Babel], He had the power to remove them from the world [altogether], but He did not do so. Rather, “He set up the boundaries of peoples,” [i.e.,] He let them remain in existence and did not destroy them.

The Haftarah’s verse also appears clearly connected to the Flood. King David speaks of the firm foundations of Heaven and Earth trembling due to G-d’s anger.

The quality for this week is humility. True humility involves concern for others besides yourself.[1] Noah failed this test. Moshe, on the other hand, who is described in the Torah as the humblest man on earth, exemplified this quality, and was a tikkun for his previous incarnation as Noah. When told by Hashem that He would destroy all the people and build a nation out of him, very much like what G-d had told Noah, Moshe’s response was that if G-d were to do so, “Erase me from Your book.” This phrase in Hebrew, M’cheni Nah, has the same letters as Mei Noach, the Waters of Noah, which is how the Flood is described in the Prophets. (Isaiah 54:9, Haftarah for Parashat Noach)[2]

This week’s prophets, Elkanah and Channah, are very much related to theme of the month of Cheshvan: prayer and the Temple. Both also exemplify humility. It is from Channah that we learn how to pray with utter self-nullification and humility, whispering so that no one can hear us but ourselves and Hashem. Elkanah also is an example of humility, in that despite his extraordinarily high level, he was concerned about the rest of his generation, the entire people of Israel. He would make yearly pilgrimages to Shiloh, where the Tabernacle stood, each time taking a different route in order to encourage more and more people to join him in this important mitzvah, which at the time was being disregarded. He did so despite the fact the priests that were serving there had become corrupt. Elkanah’s behavior, his humble attempt to unify the people and elevate them, appear to be the cure for their complacency. In fact, Channah and Elkanah’s son, Samuel, would be the one to elevate the people to a new level of holiness.

This week’s levitical city is Be’eshterah, another name for Ashtarot. This levitical city appears to be named after Ashtoreth, a pagan goddess that King Solomon is said to have worshiped. (1 Kings 11:1-10) The major commentaries state that he did not commit idol worship, but that his wives did, and that his failure to take action made it as if he himself had committed the sin. King Solomon built the First Temple and completed it during this month.

Ashtarot appears to be related to idol worship involving richness.[3] That is the struggle King Solomon faced, being very wealthy himself, and to some extent is the struggle we all face, as we dive into the month of Cheshvan and risk becoming drowned in material concerns. As we become involved in the world, we have to be careful not to corrupt ourselves with false gods, false ideologies and other rationalizations and self-deceptions. It is also important to remember the verse first stated by King Solomon in the Song of Songs, that many waters cannot extinguish the love [for G-d].[4] As explained in Book One, the "many waters" are a reference to the difficulties and turbulence involved in making a living, which however great, cannot extinguish the love of a Jew for G-d.[5]

An important lesson that we learn from this week’s quality for acquiring the Torah is that at the essence of our acquiring the Torah is humility, complete self-nullification before G-d. Hashem placed His essence in the Torah, and it is by immersing ourselves completely in it that we can obtain total unity with Him. The Lubavitcher Rebbe explains in one of his early discourses (Ma'amarim) that there is even a higher (more humble, self-nullified) level than learning Torah for the sake of uniting our soul with Hashem, and that is to learn Torah for its own sake (Torah LiShmah), without any consideration for anything else, even that by doing so we are performing a mitzvah or becoming closer with G-d, even though both are obviously true. When we learn at such a level, there is no more we.[6]

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[1] Heard from Rav Shalom Arush.

[2] Shem M’Shmuel

[3] http://walking-on-fire.blogspot.com/2007/07/ashtarot-charging-for-torah.html.

[4] Chapter 8:7

[5] Ma’amar “Mayim Rabbim” of the Alter Rebbe of Lubavitch.

[6] As Moshe later stated about himself and Aharon, "Nachnu Mah?," "What are we?" or "We are what (nothing)."

Week 9 (Book 2): Choosing Joy

HAAZINU: Because the Lord's portion is His people Jacob, the lot of His inheritance. (Deuteronomy 32:9)

HAFTARAH: Smoke went up in His nostrils, and fire out of His mouth did devour; coals flamed forth from Him. (II Samuel 22:9)

QUALITY TO ACQUIRE THE TORAH: Joy (Simchah)

PROPHET: Eli

LEVITICAL CITY: Future City of Refuge (half tribe of Menasheh) / Yerushalayim  

On the ninth week of the year, which sometimes includes Rosh Chodesh Kislev,[1] Haazinu’s verse makes a reference to how Jacob is G-d's portion, his inheritance. This is very much related to Kislev and the events that took place during the time of the Chanukah miracle. The theme of inheritance is in fact the theme of the Pirkei Avot for this week, as explained in Book 1. It is worth again making reference to the Midrash that states, "darkness symbolizes Greece, which darkened the eyes of Israel with its decrees, ordering Israel to, 'Write on the horn of an ox that you have no inheritance in the G-d of Israel.'”[2]

This week’s Haftarah verse is also related to the events of Chanukah. The central theme is fire and coals. The miracle of Chanukah is clearly connected to light and fire. Coals are also an important metaphor for the Jewish people at the time. Coals can be cold on the outside, but hot on the inside – all it takes it to reveal that inner heat. That revelation was apparent at the time, and is still apparent now, when Jews of all types come out of the woodworks to celebrate Chanukah together. The verse also seems related to G-d’s might, which appears related to the other aspect of the Chanukah miracle, the military victory over the Greeks.

The quality for this week is joy, Simchah. Joy, especially of the more spiritual kind, is one of the major themes of Chanukah, specifically praise (Hallel) and thanksgiving (Hoda’ah). It is also one of the main aspects of the Temple itself, and of the service of the Kohanim.

This week’s prophet is Eli. As the Kohen Gadol, he is clearly related to the above. His service in the Temple had to be done with great joy, despite the great difficulties he encountered in his life, specifically regarding the corruption of his children. Similarly, one of the themes of Chanukah is fighting against the corrupting and impure forces of the Helenist culture at the time.

Because roughly half of the time this week falls within the month of Cheshvan, and the four levitical cities associated with the Tribe of Menashe have already been listed, the levitical city for this week is one of the three Future City of Refuge. This city, which will be on the other side of the Jordan river, will likely be in the territory of the Half-Tribe of Menasheh, which also settled on the other side of the Jordan. 

Half of the time, this week is already associated with the next month of the Jewish calendar, Kislev, which is related to the Tribe of Benjamin. Half of the Temple’s area, which is also considered a city of refuge, rests in the Tribe of Benjamin. In the future, however, Jerusalem will be its own territory, not associated with any particular tribe.

It also seems appropriate that this week be associated with Jerusalem since it is the culmination of the month of Cheshvan, which is related to the completion of the First Temple and the dedication of the future Third Temple. Similarly, Kislev is connected to the completion of the Tabernacle (the Mishkan) and the rededication of the Second Temple, which is celebrated during Chanukah.

An important lesson we learn from this week’s quality for acquiring the Torah, is that the state of joy is not supposed to be dependent on the particular situation in which we find ourselves. To be happy is, first and foremost, a choice. We first choose to be happy, and in the merit of that choice, G-d will certainly give us plenty of reasons to rejoice.

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[1] As explained in Book 1, even when this week falls completely within Cheshvan, it is nonetheless still connected to the events of Chanukah, as it includes as holiday celebrated by the Maccabees on the 23^rd of Cheshvan.

[2] Genesis Rabba 2:4

Week 10 (Book 2): Samuel and Purity

HAAZINU: He found them in a desert land, and in a desolate, howling wasteland. He encompassed them and bestowed understanding upon them; He protected them as the pupil of His eye. (Deuteronomy 32:10)

HAFTARAH: And He bent the heavens and He came down; and thick darkness was under His feet. (II Samuel 22:10)

QUALITY FOR ACQUIRING THE TORAH: Purity

PROPHET: Samuel

LEVITICAL CITY: Gibeon

In Week Ten, now fully in the month of Kislev, Haazinu’s verse speaks of how G-d protected and gave understanding to the Jewish people when they were in dire circumstances. The verse is speaking about spiritual desolation, very much like the state in which the Jewish people found themselves during the times of the miracle of Chanukah. In their confrontation with Greek culture and civilization, G-d not only protected them for assimilation, but gave them the tools of logic and understanding, present in Greek philosophy, so that the Jews could apply them to the Torah. Much of the logical debate and discussion found in the Babylonian Talmud is a product of this encounter. The Talmud contains many Greek words, and in fact the name of the Greek king at the Ptolomy (Talmai in Hebrew) has the same numerical value (gematria) as the word “Talmud.”

The Haftarah’s verse also appears to be connected to Chanukah. The verse speaks of G-d coming down and bending the laws of nature, as well of “thick darkness.” During Chanukah, the Jewish people saw open miracles that defied the laws of nature. Furthermore, it is well known that the Greek exile is compared to darkness, while Chanukah is the festival of light. The comparison between Greece and darkness is noted in the Midrash cited in the previous week.

The quality for this week is purity (Taharah). Last week’s quality, joy, and purity are probably the two quintessential qualities associated with Chanukah. After the Greeks defiled the Temple, the holy Kohanim purified and rededicated it. The miracle of Chanukah is related to the pure oil with the seal of the Kohen Gadol, which lasted for eight days.

Similarly, this week’s prophet, Samuel, is also the quintessential representation of purity. A Nazir from before birth, Samuel was raised in the Holy Tabernacle by the Kohen Gadol himself. G-d spoke to Samuel from a very young age, and his greatness is compared to that of Moshe and Aharon combined.

This week’s levitical city is Gibeon. This city as well, represents how G-d’s protection of the Jewish people is above nature, and how it is through these “above-nature” qualities that we are able to defeat our enemies. The following is a passage from the book of Joshua:

Then Joshua spoke to the L-rd on the day when the L-rd delivered up the Amorites before the children of Israel [in the city of Gibeon], and he said in the sight of Israel, “Sun, stand still upon Gibeon, and Moon in the valley of Ayalon.” And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. (10:12-13)

This miracle also represents the victory of light over darkness. Joshua and the Children of Israel were on the verge of a major victory, and as nightfall was approaching it would have been impossible to continue pursuing the Amorites. That is why it was so important that that the sun stand still, giving the Jewish people sufficient light and time to defeat the enemy. This was an amazing miracle, witnessed by the entire world. It was a sanctification of G-d’s name and an opportunity to spread the knowledge of His miracles, similar to what takes place during Chanukah.

An important lesson that we learn from this week’s quality is that in order to receive the Torah, the mind must be pure and receptive to it. If we are distracted by a million other pieces of useless and/or even debasing images and information, then we cannot absorb the Torah properly. If one's animal tendencies are running wild, it will be very difficult not only to concentrate, but to be able to appreciate the Torah's holiness. Without purifying oneself to the best of one's ability, the actual lines between purity and impurity, between the sacred and the profane, become so blurry that nothing appears to be special in one's eyes. If everything is holy and worthwhile, then nothing is. A "Yes" is only worth something, if sometimes a person also knows when to say "No."

Week 11 (Book 2): Ministering the Sages

HAAZINU: As an eagle awakens its nest, hovering over its fledglings, it spreads its wings, taking them and carrying them on its pinions. (Deuteronomy 32:11)

HAFTARAH: And He rode upon a cherub and did fly; He was seen upon the wings of the wind. (II Samuel 22:11)

QUALITY TO ACQUIRE THE TORAH: Ministering the Sages

PROPHET: Gad

LEVITICAL CITY: Gebah

The eleventh week of the year (usually) includes the birthday and yahrzeit of the Mitteler Rebbe on the ninth of Kislev, and always include the festival of his liberation on Yud Kislev, the tenth of Kislev. The verse in Haazinu refers to G-d using a metaphor of an eagle taking care of its young. One of the main themes of the Chanukah is Chinuch, education of the young. We see also the pains in which the Alter Rebbe went through in order to educate his son and successor, the Mitteler Rebbe. There is a Chassidic saying that Yud Kislev represents the birth of the Chassid, and that Yud Tes Kislev, on the following week, represents his circumcision. There is an intrinsic connection between these two dates, which speaks volumes of the bond between the first two Rebbes of Chabad.

Both the verse of Haazinu and that of the Haftorah are about wings and flying. They appear related to the above-nature quality of the holidays of this month, as well as the heavenly nature of each holiday’s protagonists.

The quality for this week is ministering the sages. This points to the corollary in the relationship between the first two Rebbes. Just as the Alter Rebbe was meticulous when it came to to the Mitteler Rebbe’s so too was the Mitteler Rebbe diligent in serving his father and continuing his work.

This week’s prophet is Gad. The Midrash teaches us that Gad also diligently served King David, always by his side along with the prophet Nathan. Gad helps King David during very important moments in his reign. He first tells him to Gad tells King David to return to the Land of Judah. (Samuel I, 22:5) He also tells him about the sin of the census, and about constructing an altar.

The levitical city for this week is Gebah, which also has many of the same themes related to Chanukah and Yud Kislev mentioned above. Gebah again brings to the fore one of the most important relationships between father and son, and one of the most miraculous events to happen to them. Samuel I, Chapters 13 and 14, tell of the miraculous story of one of Israel’s wars against the Philistines. The story feautres Shaul and Yonatan, as well as Yonatan's armor-bearer, who ministered to him. 

An important lesson we learn from this week’s quality for acquiring the Torah, is that a key aspect of learning Torah is actually interacting with someone that has already acquired it. There are many key things in Torah that simply cannot be learned from a book. Also, when we are in the presence of a sage, not only can we get our questions answered, but we realize that there are many more questions and issues that require clarification that we had not even begun thinking about.

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.