Week 7 (from the Book): To Recognize and Reveal the Divine Presence within Us and the World

The swallow is saying, "So that my soul shall praise You, and shall not be silent, G-d my Lord – I shall give thanks to You forever." (Psalms 30:13)

They would each say three things. Rabbi Eliezer would say: The honor of your fellow should be as precious to you as your own, and do not be easy to anger. Repent one day before your death. Warm yourself by the fire of the sages, but be beware lest you be burned by its embers; for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss of a serpent, and all their words are like fiery coals.

Malchut shebeChesed (kingship within the context of kindness)

On the seventh week of the year, still in the month of Cheshvan, the swallow sings in Perek Shirah of how it cannot be silent, but rather must sing to Him of His glory and thank Him forever (Psalm 30: 13).

The Hebrew word for forever is l'olam, which contains the word olam, which means world. Olam comes from the word ehelem, which means “mask” or “hidden.” It is through our involvement with the world during this month that we reveal G-d’s presence in the world, which until that point had been hidden.

In Pirkei Avot, Rabbi Eliezer teaches that the honor [kavod] of your neighbor must be so precious [chaviv] to you as if it were your own, and that one should not become easily angered. (II:10). Rabbi Eliezer also teaches that one must repent one day before death. However, as no one knows when he or she will die, everyone must repent daily. Rabbi Eliezer further cautions us regarding our behavior in front of sages in order not to be harmed by their reactions.

We know that the Flood began on the seventeenth of the month of Cheshvan, which falls either during week seven or week eight. This unfortunate phenomenon would not have taken place had the people of the time repented one day before their death and properly treated their neighbors and sages. The Torah also holds Noah accountable for the Flood, because he did not pray for the rest of the people. In this sense, the honor of his neighbors was not precious to him – he thought only of himself.

For Rabbi Eliezer, in order to follow a just path, it is very important to have a “good eye,” and to avoid an “evil eye” at all costs. We also know that one of the main causes of the Flood was stealing. Such criminal actions usually begin by looking at someone else’s possessions with an evil, jealous eye.

The sefirah combination for this week is malchut shebechesed. This week marks the yahrzeit (anniversary of passing) of our matriarch Rachel, who represents malchut. Aside from malchut, she also displayed a strong attribute of chesed, and perfectly exemplified the above mentioned teaching in Pirkei Avot: she helped her sister Leah secretly marry her beloved Jacob, just so that her sister would not be publicly embarrassed. Jacob agreed with Rachel’s father, Laban, that Jacob would work seven years to marry Rachel. After seven years passed, Laban placed Leah under the canopy instead. The Talmud teaches that Jacob foresaw the possibility that Laban would try to trick him, and so he had given Rachel certain signs so that he would be able to recognize her on their wedding night. When Rachel saw Leah under the canopy, she could not bear to see her sister be so humiliated and gave her the signs.[1]

As mentioned previously, King David represents malchut, and is connected to the idea of ​​repentance and return to G-d. As also mentioned, malchut is associated with the power of speech, like the swallow which cannot be silent.

The Alter Rebbe explains that malchut, which means kingship, is closely related to the concept of kavod, honor or glory, a word also used in the song of the swallow. The connection between malchut and kavod can be gleaned from the phrase we say right after reciting the Shemah: “Baruch Shem Kvod Malchuto L’Olam Va'ed,” “Blessed be the Name of the Honor of His kingdom forever and ever.” Cheshvan is also a month that is closely related to the Temple, where the glory, kavod of Hashem rests.

We extract from the swallow a very important lesson in self-improvement and daily living: to always recognize and thank G-d. The swallow recognizes the greatness of G-d and constantly shows its gratitude. The swallow also teaches us that when praising G-d it is not enough to simply use instruments (as in Week Six); it is also important to sing using our own voice.

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[1] Bava Batra, 123a.

[Gematria Thought:  The number seven has many meanings. Our sages tell us that “Kol haShvi'im Chavivim,” every seventh is precious/beloved. Seven represents the seven days of the week, and particularly the beloved seventh day, the Sabbath. The number seven and the Sabbath are both connected with the idea of ​​returning to G-d. There are seven emotional sefirot, and the number seven is represented by sefirah of malchut.]

Week 8 (from the Book): Not to Lose Focus on our Spirituality and Relationship with G-d

The Swift

The swift is saying, "My help is from G-d, Maker of Heaven and Earth." (Psalms 121:2)

Rabbi Yehoshua would say: An evil eye, the evil inclination, and the hatred of one's fellows, drive a person from the world.

Chesed shebeGevurah (kindness within the context of discipline and judgment)

In the eighth week of the year, as we approach the end of the month of Cheshvan, the swift sings of its recognition that all help comes from G-d, Creator of Heaven and Earth (Psalm 121:2).

The swift’s verse is closely connected with Cheshvan. As we go deeper into this month, we feel increasingly immersed (and sometimes even sinking) in the various material concerns and tasks we need to accomplish. Therefore, we need Hashem’s help in order to keep us afloat, and not to lose focus on our spiritual objectives.

This week, the teaching of Pirkei Avot is in the words of Rabbi Yehoshua, who teaches about sin: "The evil eye, the evil inclination and hatred towards [G-d’s] creations take a person out of this world" (II:11). Sin takes us out of this world. However, this phrase can be understood in a positive way: repentance after sin takes a person to much higher levels, beyond the limitations of this physical and material world.

There is a strong connection between the teaching of Rabbi Yehoshua in Pirkei Avot and the month of Cheshvan. The evil inclination and hatred prevailed upon the land at that time. The Torah teaches that theft was particularly prevalent at that time – theft - act on the desire of the evil eye and desire for that which is not yours. People of the time were so materialistic that they downplayed the importance of ethics and spirituality.

The combination of the sefirot for this week results in Chesed shebeGevurah. The Flood began slowly, giving people ample opportunity to repent, even after the rain began.[1] The truth is that the flood was not all bad – it served to cleanse the world, and to allow for a fresh start. The flood, which lasted for 40 days and 40 nights, parallels the 40 cubits necessary for a kosher mikvah, the purifying ritual bath that cleanses a person of impurity. (This week would also represent the “eighth week,” or “Shavuot” of the cycle of Chesed and the seven days in which Shavuot sacrifices were brought, known as “Shivah Yemei Miluim”)

In this week, we see that the swift is fully aware of G-d’s kindness, His justice, and His omnipotence. We must strive to follow suit, and direct ourselves always to Him. We learn from the swift that we need G-d in everything and for everything. Thus, if we are feeling alone and helpless, we should follow the example of this bird and pray to G-d for help.

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 [1]Genesis 7:12, Rashi

[Gematria Thought: The number eight represents the concept of that which is above nature. Eight is one more than seven, which represents nature, such as in the seven days of the week. Eight is primarily associated with the concept of Mashiach, in that when Mashiach comes our whole existence will be one that is above nature as we know it today. While King David’s harp had seven strings, the harp of Mashiach will have eight.[2] The number eight is also a reference to the unique relationship of the Jew with G-d (a relationship that is above nature). A concrete example of this relationship is the fact that circumcision is performed exactly on the eighth day of life of a newborn.

Eight is also related to the eight garments of the Kohen Gadol, the High Priest of the Temple, whose service to G-d was above this world. The Kohen Gadol’s garments, as well as the service he performed, were particularly aimed at rectifying the sins of the Jewish people.

[2] “The Month of Cheshvan According to the Book of Formation,” available at:

 http://www.inner.org/times/cheshvan/cheshvan.htm]

Week 9 (from the Book): Fighting Darkness with Light

The stormy petrel is saying, "Light is sown for the righteous, and joy for the straight-hearted." (Psalms 97:11)

Rabbi Yossi would say: The property of your fellow should be as precious to you as your own. Perfect yourself for the study of Torah, for it is not an inheritance to you. And all your deeds should be for the sake of Heaven.

Gevurah shebeGevurah (discipline and judgment within the context of discipline and judgment)

In the ninth week of Perek Shirah, the stormy petrel announces that, “Light is sown for the tzadik (righteous) and joy for the upright of heart.” (Psalm 97:11) In some years, this week falls entirely in the month of Cheshvan, while in other years it already includes the first day of Kislev, the month of Chanukah. Even in years when Rosh Chodesh Kislev does not take place this week, there is another date in it closely linked to the Maccabees: the 23rd day of Cheshvan. In the era of the Talmud, this date was quite celebrated, as it marked the removal of the stones of the Temple’s altar that had been rendered impure by the Greeks. The stormy petrel’s verse, which mentions light, seed, and protection for the righteous, is very connected to the Maccabees and to the events that took place during Chanukah, which is called the “Festival of Lights.” Miraculously, G-d made it so that ​​the Maccabees, righteous warriors of the seed of Aaron, defeated Greece, the greatest empire of the time.

In Pirkei Avot, Rabbi Yossi states: "The money of your neighbor should be precious to you as if it were your own. Ready yourself for the study of Torah¸ as it does not come to you as an inheritance, and may all your actions be for the sake of Heaven." (II:12)

This teaching in Pirkei Avot is deeply connected with the month of Kislev and to the struggle of the Maccabees. While the Greeks admired the Torah as a philosophy, with highly practical concepts (like the idea of ​​respecting other people's money), they tried to break our link to the Torah, as well as our personal connection with G-d. The Midrash tells us that "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.'”[1]

It is also worth noting that Rabbi Yossi was himself a kohen, just like the Maccabees. Also like the Maccabees, Rabbi Yossi is called a “chassid” – extremely pious, going beyond the letter of the law to do the will of G-d.

For Rabbi Yossi, in order to follow a righteous path, it is very important to have a “good neighbor,” and avoid a “bad neighbor” at all costs. Here, a good neighbor, Shachen Tov, may be a reference to the Shechinah, which dwells among the Jewish people and in the Temple. A bad neighbor, is likely a reference to the Greeks, which tried so hard to make us assimilate and to take us away from our roots.

The combination of sefirot for this week is gevurah shebegevurah. Note that for those that are part of the Lubavitch Chassidic movement, Rosh Chodesh Kislev’s connection with gevurah shebegevurah is quite clear. The first is an openly positive one: with great strength and courage, Rabbi Menachem Mendel Schneerson, the Seventh Lubavitcher Rebbe, miraculously survived a heart attack, and returned to his home on Rosh Chodesh Kislev. On the other hand, with much sorrow, it is on Rosh Chodesh Kislev that we commemorate the day that the Chabad-Lubavitch emissaries of Mumbai, India, were killed.

The stormy petrel tells us that one of the most important steps in achieving happiness is to be a good, honest and fair person. Rebbe Nachman of Breslov teaches that one should always take note and focus of such good qualities and actions in others and in oneself. Even if these good points are small, imperfect and incomplete, they are nonetheless a cause for great joy.[2]

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[1] Genesis Rabba 2:4

[2] Likutei Moharan I:282

[Gematria Thought: The number nine is associated with the nine months of pregnancy. It is also connected to truth. If one adds the digits in the gematria of the Hebrew word for truth, emet, the total is nine. The total of the sum of the digits (also known as gematria ketanah) in all of G-d’s names is also nine, because G-d’s “seal” is truth.[3] Nine is also three times three, a “double chazakah,” as explained in week three.

 [3] From the writings of the Rebbe’s father, Rav Levi Yitzchak Schneerson.]

Week 10 (From the Book): To Trust in G-d’s Mercy

The Bat is saying, "Comfort My people, comfort them, says your Lord." (Isaiah 1:40)

Rabbi Shimon would say: 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.

Tiferet shebeGevurah (balance and beauty within the context of discipline and judgment)

On the tenth week, the Bat reiterates G-d’s words, asking that His people be comforted. (Isaiah 40:1) In this week, we fully enter into the month of Kislev, which is represented by the tribe of Benjamin. Benjamin is known for its ability to preserve Jewish values for future generations and for its great capacity for self-sacrifice.[1] The Bat has the ability to see in the dark, an important trait in this month of long and cold nights. Yet it is also on this month, during Chanukah, that we feel that G-d does indeed comfort us. On Chanukah, the Jews defeat the spiritual darkness of the Greeks, and the light of the Temple is restored.

In Pirkei Avot, Rabbi Shimon states: "Be careful with the reading of the Shemah and with prayer. When you pray, do not act as if this were routine, but rather a plea for mercy and supplication before G-d… Do not be evil in your own eyes." The Shemah is the greatest expression of monotheism and of the acceptance by the Jewish people of G-d as One, and as the King of the Universe. Similarly, the prayer shows our intimacy with our Creator. These concepts are exactly what the Greeks wanted to destroy. They had a problem with the people’s monotheism. They even accepted the concept of a Cosmos - cold and indifferent to human behavior - but not of a G-d that was a Merciful Father and King.

For Rabbi Shimon, in order to follow a righteous path, it is very important to see what lies ahead, and to avoid not paying back loans. He states that one who borrows from his friend is as if he borrows from G-d. To be able to see what is about to happen (literally, “seeing what is being born”) is one of the Talmudic definitions of being truly wise, and achieving Chochmah. The Greeks were known for their wisdom. However, wisdom it and of itself, is not sufficient. Wisdom must be tied to the ethics of monotheism and to a firm relationship with a Merciful G-d. Not paying back loans, for example, is not only unethical, it is a rejection of the great mercy someone had towards us, an ultimate reflection of G-d’s mercy. Giving interest-free loans to our neighbors is a Divine commandment from the Torah.

The sefirah combination for this week is tiferet shebegevurah: beauty and balance within strength and discipline. As explained above, tiferet also is known as rachamim, mercy. While we are more distanced from Tishrei, we still remember the beauty of our Torah, we ask Hashem for mercy, in order for us to maintain our strong our dedication to the spiritual resolutions we had made on Rosh Hashanah and Yom Kippur.

An important teaching of self-improvement to be drawn from the words of the Bat is to always pray for mercy, and to remember to support our fellow, especially the needy and the oppressed.

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[1] Ryzman, pp. 64, 232.

[Gematria Thought: The number ten represents a complete unit, an intensification of the concept of unity reflected in the number one. Ten represents the Ten Commandments, the ten sefirot, as well as the ten Divine expressions.[2] In Pirkei Avot, ten is also associated with ​​mercy. G-d waited ten generations from Adam to Noah before punishing humanity. The generations after Noah also sinned, and G-d also mercifully waited ten generations from Noah to Abraham, who then began the process of returning humanity back to the belief in One G-d.[3]

[2] Pirkei Avot, 5:1.

[3] Pirkei Avot, 5:2-6]

Week 11 (from the Book): Fighting Evil and Heresy, Yet Knowing How to Forgive

The stork is saying, "Speak to the heart of Jerusalem, and call to her, for her time has arrived, for her sins have been pardoned, for she has taken double from G-d's hand for all her sins." (Isaiah 40:2)

Rabbi Elazar would say: Be diligent in the study of Torah. Know what to answer a heretic. And know before whom you toil, and who is your employer who will repay you the reward of your labors.

Netzach shebeGevurah (victory and endurance within the context of discipline and judgment)

In the eleventh week, in Perek Shirah, the stork sings to the heart of Jerusalem, repeating G-d’s words that the time of punishment has ended, and that the city will be rescued from iniquity: the city has received a double punishment for its sins. (Isaiah 40:.2) This week marks the Chassidic holiday of Yud Kislev, when the second Rebbe of Lubavitch, the Mitteler Rebbe, was released from imprisonment. He had been briefly arrested on purely fabricated charges of seeking a rebellion against the government, which were strikingly similar to the accusations made against his father (discussed in Week 12). The life of the Mitteler Rebbe was a great example of purity, righteousness, and wonders - the prevailing characteristics of this month.

The verse of the stork is the continuation of the verses of the bat, and is also closely connected with Chanukah and the month of Kislev. The stork sings to the heart of Jerusalem. However, we must first ask ourselves, what is the heart of Jerusalem? As noted in week thirty-two, Jerusalem itself is called a heart. The heart of Jerusalem is most likely none other than the Temple itself, the Beit haMikdash. It was on Chanukah that the Temple in Jerusalem was liberated, cleansed of impurity, and rededicated to the service of G-d. The word Chanukah itself means "dedication."

The Pirkei Avot lesson for this week is taught by Rabbi Elazar, who states that one must be diligent in Torah study and know how to answer an epicurean (or heretic, apikores in Hebrew). This lesson is directly related to Kislev and the festival of Chanukah, because it is in these days that we celebrate our success in combating aspects of Greek philosophy that run counter to Jewish values. Epicureanism in particular, with its focus on worldly pleasures, is most likely the kind of Greek philosophy that is most antithetical to the Torah, and one that had particular appeal during the time when Chanukah took place.

Rabbi Elazar also advises: “Know before Whom you toil, and Who is the Master of your work that will pay your wages.” The emphasis again is on our direct connection with G-d, and His involvement in our struggles, a concept the Greeks simply could not fathom or accept.

For Rabbi Elazar, in order follow the righteous path, it is very important to have a “good heart,” and avoid a “bad heart” at all costs (this is reminiscent of the song of the stork, which is also about the heart). Rabbi Yochanan Ben Zakai states that within the words of Rabbi Elazar are contained the words of all other disciples.

Rabbi Matis Weinberg points out that the difference between the Hebrew word Tzion (Zion, Jerusalem) and Yavan (Greece) is just a single letter, the tzadik.[1]The difference between Judaism and Greek philosophy is the tzadik: the need to act justly before G-d, with a good heart, as well as the ability to be bound to G-d and to the righteous individuals of every generation. (It is no coincidence that the Midrash states that the Greeks demanded that a heretical statement be written specifically “on the horn of an ox,” a reference to Yosef HaTzadik).

This week, the combination of sefirot results in netzach shebegevurah. Therefore, we should be inspire ourselves in the Mitteler Rebbe, a great tzadik, and be disciplined and determined in our pursuit of Torah and mitzvot. The first chapter in the Code of Jewish Law, the Shulchan Aruch, teaches that the main place of gevurah is in the heart, where we can defeat (lenatzeach) our internal enemy, the yetzer harah, the evil inclination.

As to a lesson in self-improvement, we should follow the example of the stork. We must learn how to humbly ask for forgiveness, and also to truly forgive. After all, we are only alive due G-d’s daily forgiveness.

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 [1] Matis Weinberg, Patterns in Time Volume 8: Chanukah, Feldheim Publishers, New York, 1992, page 78.

[Gematria Thought: The number eleven is also associated with kelipah, impurity, which consists of eleven attributes, known also as sefirot or crowns. In the Temple, that incense (ketoret), which consisted of eleven ingredients, was used in order to cleanse the people of Israel of their sins. Additionally, the incense functioned as a powerful remedy in the face of death, the greatest source of all impurity. The Torah states that Aaron “placed the ketoret [in the pan] and atoned for the people. He stood between the dead and the living, and the plague was halted.” [2] 

Like the numbers five and eight, eleven is also connected to the idea of being above the natural order, this time represented by the number ten. The power to purify and cleanse from spiritual impurity, and even to prevent certain death, is certainly such an above-nature quality. 

One of the basic teachings behind the ketoret is that among the required spices used was the chelbena, which had a very foul odor. However, when it was mixed with the other ten elements, the ketoret’s aroma was sublime. The same can be said about us: even though individually we may not all be perfect, as a group, we atone for one another, and have a “good smell.” 

In Joseph’s dream, eleven stars (eleven sheaves of wheat in the other dream) bowed down to him, each representing one of his brothers. When Joseph told the brothers about the dream, they were outraged. The idea of his brothers bowing to him appeared to be heretical and presumptuous. However, this was not heretical on Joseph’s part – he simply saw things more deeply. Joseph’s dreams represented the concept of self-nullification before the tzadik (in this case, Yosef HaTzadik) both in spiritual matters (stars) as well as material ones (wheat). Through this nullification, the tzadik is able to properly bind and blend and bring out the best in all eleven elements, very much like the ketoret.

[2] Numbers 17:13]