The Entire Book in a Nutshell (Table I of "The Kabbalah of Time")

Table of Contents:

Week 1: To Raise our Heads, Choose a Master, and Recognize G-d’s Oneness

Week 2: To Relate Well to Others and to Our Own Body

Week 3: To Be Happy, Balanced, and Secure in G-d

Week 4: To Take Responsibility for All, Yet Protecting Oneself from Bad Influences

Week 5: To Use All Tools Available in order to Elevate the World

Week 6: To Impact the World, Laying a Foundation for Future Generations

Week 7: To Recognize and Reveal the Divine Presence within Us and the World

Week 8: Not to Lose Focus on our Spirituality and Relationship with G-d 

Week 9: Fighting Darkness with Light

Week 10: To Trust in G-d’s Mercy

Week 11: Fighting Evil and Heresy, Yet Knowing How to Forgive 

Week 12: Revealing Warmth to Those that Are Cold and Indifferent

Week 13: To Publicize Miracles with Pride and Humility

Week 14: To Believe in Our Own Strength, which Comes from G-d

Week 15: Giving Proper Value to Torah and to the Presence of the Shechinah 

Week 16: To Use Adversity as a Way to Grow, Relying on G-d for Support

Week 17 (From the Book): To Pay Attention to G-d’s Guidance and to Trust in Our Redemption

Week 18 (From the Book): To Live in Harmony with Nature in a Manner that is Above Nature

Week 19 (From the Book): To Feel that G-d is Close Even When He Seems Far Away

Week 20 (From the Book): To Be Solid and Giving in Our Relationships

Week 21 (From the Book): To Keep Things in Perspective

Week 22 (From the Book): To Complement Each Other in Happiness

Week 23 (From the Book): To Be Happy Even Without Knowing Why Things Are the Way They Are

Week 24 : To Live Above Our Worldly Concerns

Week 25: To Have Self-Sacrifice in order to Fulfill Our Mission in Life

Week 26: To Be Humble and Let G-d Guide Us

Week 27: To Purify Ourselves in order to Change

Week 28: To Recognize our Limits in order to Free Ourselves from Them

Week 29 (From the Book): After the Initial Inspiration, To Get to Work

Week 30: To Know that the World Needs More Love and Respect

Week 31: To Be Proud of Our Humble Connection with G-d

Week 32: To Recognize Deep in Our Heart How Small We Are, How Great G-d Is

Week 33: To Recognize the Spiritual Treasures Hidden within Each One of Us 

Week 34 (from the Book): To Work in a Focused Manner and without Ego

Week 35 (From the Book): To Thank G-d in Unison

Week 36 (From the Book): To Have Emunah

Week 37 (From the Book): To Maintain our Humility and Not Forget the Greatness We Experienced

Week 38 (From the Book): To Be Strong and Courageous in order to Defend the Common Good

Week 39 (From the Book): To See the World in a Positive Light in Order to Elevate It

Week 40 (From the Book): To Fight for Truth

Week 41 (From the Book): Not to Become Corrupt

Week 42 (From the Book): To Be Loyal and Pursue Justice

Week 43 (From the Book): To Pursue the Enemy and to Pursue Peace

Week 44 (From the Book): To Recognize Our Mistakes and Change

Week 45 (From the Book): To Raise Ourselves Up Through Love and Humility

Week 46 (From the Book): To Know Our Place in Order to Be Truly Happy

Week 47 (From the Book): Time for Teshuvah (Return to G-d)!

Week 48 (From the Book): To Fight Coldness with Warmth

Week 49 (From the Book): To Bring More Light in Order to Extinguish Darkness Altogether

Week 50 (From the Book): To Know That There Are No Limits to Our Growth and Closeness 

Week 51 (From the Book): To Understand That We Are All One Soul

Week 52 (From the Book): To Crown G-d as Our King

The Counting of the Omer

The Counting of the Omer, known in Hebrew as Sefirat Ha'Omer, is a Torah commandment to count the weeks and days from which the omer sacrifice was offered in the Temple. This sacrifice was made of barley, which in those days was primarily an animal food, and had the Biblical measurement of one omer. The counting takes place every year during the 49 days between the holidays of Passover and Shavuot (Pentecost).

The Counting of the Omer has always been used by the Jewish People as a basis for spiritual development. In Egypt, the Jewish People had reached the 49^th level of spiritual impurity. During the first 49 days that followed their escape from Egypt, the Jewish people gradually purified itself, until it reached the 49^th level of purity. Within but seven weeks, upon reaching Mount Sinai, the Jewish people had become so spiritually and emotionally refined that the entire nation was able to encamp there in complete harmony, peace, and unity: “as one person with one heart.”[1] It was only in this way that they merited to receive the Torah. 

During the omer count performed every year between Passover and Shavuot, there is a custom to spend each day concentrating on a different combination of sefirot. Sefirot, as further explained below, are Divine attributes which are also found within every individual. By doing so, it is possible to obtain a level of spiritual and emotional improvement similar to what the Jewish people achieved after leaving Egypt.

The Counting of the Omer takes places mostly during the Jewish month of Iyar, a month known for its healing powers. A hint of Iyar’s connection to healing is found within the letters of its name, alef, yud and reish, an acronym from the biblical verse Ani Hashem Rofechah, “I am G-d your Healer.”[2]

Besides from being a time of great spiritual elevation and healing, unfortunately the omer is also a reminder of a sad period in the history of the Jewish people. Twenty-four thousand students of Rabbi Akiva passed away during these days. They suffered from a plague inflicted due to their lack of unity and respect for one another, the very opposite of what characterized the Children of Israel at Mount Sinai.

The plague ended on the 33^rd day of the omer, known as Lag Ba’Omer. This is one of the reasons why this date is so commemorated. Another reason for celebrating Lag Ba’Omer is because it is the yahrzeit – the anniversary of the passing – of the great tzadik Rabbi Shimon Bar Yochai, who died many years after the plague. Rabbi Shimon Bar Yochai, himself a student of Rabbi Akiva, is the author of the Zohar, the basic and most important text of the Kabbalah.[3]

The order in which the combination of sefirot takes place for each day of the omer follows a very simple principle. As further explained below, there are seven emotional sefirot, and since the Counting of the Omer occurs over seven weeks, each week represents one sefirah. The first week represents the first sefirah, chesed (kindness), while the second week represents the second sefirah, gevurah (discipline), and so forth. Furthermore, each day within each week represents a subdivision of one of the seven emotional sefirot within that sefirah. For example, the first day of the omer represents the attribute of chesed within chesed (chesed shebechesed), as it is the first day of the first week. The second day of the first week represents the attribute of gevurah within chesed (gevurah shebechesed). Lag Ba'Omer is the fifth day of the fifth week. The fifth sefirah is hod, and therefore Lag Ba’Omer represents hod shebehod. The sefirot combinations of each day of the omer are found in most prayerbooks.

Furthermore, the most basic element in the commandment of the Counting of the Omer is to give each day a specific number. Numbers in Judaism have tremendous meaning that goes much beyond their day-to-day usage. Each number has kabbalistic significance, and each letter in the Jewish calendar has a numerical value.

Incredibly, just as Lag Ba’Omer takes place on the thirty-third day of the omer,  two thirds into the counting between Passover and Shavuot, so too – and this is quite remarkable – the week of Lag Ba’Omer falls two thirds into the Jewish year, exactly on the thirty-third week! Each week of the year therefore parallels each day of the Counting of the Omer, and each week is connected to the sefirah combination for that day. It is therefore possible to work on oneself through the sefirot and the numbers related to the omer during the entire year.[4] (See Calendar)

Pirkei Avot and Perek Shirah

In addition, from Passover to Shavuot, in most religious Jewish communities there is a custom to study the Pirkei Avot, also as a mechanism of self-improvement. Pirkei Avot, which literally means “Chapters of the Fathers,” is part of the Mishnah (the Oral Torah) compiled by Rabbi Yehudah HaNassi. In these chapters, each of the main rabbis of the generation writes in concise form what he considers to be most important in order to live ethically and in accordance with the principles of the Torah. Pirkei Avot can also be understood as “Father Chapters,” since these chapters include the fundamental principles for the study and fulfillment of the rest of the Torah. In this sense, the teachings of Pirkei Avot are like "parents," and the rest of the Torah’s teachings are like their children.[5] 

This book shows how the teachings of rabbis found within the first four chapters of Pirkei Avot are organized in such a way that each rabbi corresponds to a week of the year. Similarly, this book will show how this weekly method of self-improvement is also related to each animal of Perek Shirah.[6]

Perek Shirah, which means Chapter of Song, is an ancient text that is not very well known, as it has been published only in a handful of prayerbooks around the world. While the authorship of this work is not certain, many attribute it to King David. Perek Shirah itself hints to David’s authorship as it describes his interaction with a frog immediately following the completion of the Book of Psalms. In this conversation, the frog exclaims, “David! Do not become proud, for I recite more songs and praises than you.” 

Among sacred Jewish texts, Perek Shirah is a pioneer when it comes to the environment. It is a work of enormous lyricism and exaltation of the Creator, including songs from the sun and the moon, Heaven and Earth, as well as from various members of the plant and animal kingdoms. The praises found in this book are like a great orchestra in which, instead of musicians, each element and living being contributes to a beautiful and emotional masterpiece. That result is the best possible exclamation of G-d’s greatness by all of His Creation.

It is extraordinary that of all the different elements and creatures listed in Perek Shirah that glorify the Creator, there are exactly fifty-two animals in Perek Shirah, one for each week of the solar year.[7]

In Judaism, as well as in many other cultures, it is well known that humans can learn many important lessons on how to behave by observing animals and nature. The Book of Job, for example, teaches that we should learn how to glorify G-d by observing birds.[8] The Talmud teaches that “Had the Torah not been given, we would have learned to be modest from cats, to avoid theft from ants, to avoid promiscuity from doves, and derech eretz (proper conduct) from roosters.”[9] The Book of Proverbs advises those that are lazy to observe the ant. Despite the fact that this animal has no supervisor, it collects its food in the summer and stores it during the harvest season.[10] In a similar vein, in Pirkei Avot, Rabbi Yehuda Ben Teima tell us to be “bold like the leopard, swift like the eagle, fast like the deer, and courageous like the lion, in order to fulfill the will of your Father in Heaven.”[11]

It is quite often easier for a person to learn character traits from animals because human beings are full of paradoxes and internal conflicts, while animals have emotional attributes that are strong and clear, without room for human subtleties. The fact that during the omer we work on our emotional characteristics (our animal qualities) is reflected in the omer offering itself, which was made out of barley, an animal food. The Lubavitcher Rebbe explains that the process of self-analysis which begins on Passover and runs through the Counting of the Omer, culminating on Shavuot, is parallel to the kind of food related to each of these days. On Passover we eat matzah, which involves total nullification of the ego; the omer, made of animal food, reflects our struggle to improve our emotional/animal characteristics; on Shavuot, once our character traits have been refined, leavened bread is brought into the Temple for the first time.[12]

When reading Perek Shirah, it is fascinating to observe how the animals so gracefully praise and acknowledge G-d’s actions. If animals glorify G-d in such a way, how much more so should we! Furthermore, through each animal and its respective song, we extract examples and lessons on how to help us heal and combat sadness.

Important dates taking place in week of year	Important date during omer count and time of day	Animal in Perek Shirah	#	Rabbi in Pirkei Avot and thrust of his teaching	Sefirot
Rosh Hashanah	Pessach Netz Hachamah (sunrise)	Rooster, (Introduction and 7 verses) (first bird)	1	Introduction and 14 rabbis (7 pairs) – acquiring a master.	Chesed shebeChesed
Yom Kippur	Chol haMoed	Hen	2	Shimon ben Raban Gamliel – “silence” of the body	Gevurah  shebeChesed
Sukkot	Chol haMoed	Dove	3	Rabban Shimon ben Gamliel – justice, truth and peace	Tiferet shebeChesed
Shemini Atzeret	Chol haMoed	Eagle	4	Rabbi Yehudah HaNassí – an eye that sees, and Ear that hears, and all your deeds are written in a Book	Netzach shebeChesed
Rosh Chodesh Cheshvan	Chol haMoed	Crane	5	Rabban Gamliel ben Rabbi Yehudah HaNassí - combine Torah study with work	Hod shebeChesed
First Week of Cheshvan (Potential 3rd Temple Holiday)	Chol haMoed	Songbird	6	Rabban Yochanan ben Zakai – an individual that learned much Torah should not feel that he or she deserves special recognition	Yesod shebeChesed
Second Week of Cheshvan (3rd Temple)	Seventh day of Pessach	Swallow	7	Rabbi Eliezer – the honor of your neighbor should be as precious in your eyes as your own, and do not become easily irritated	Malchut shebeChesed
Third Week of Cheshvan (3rd Temple)	Last Day of Pessach	Swift	8	Rabbi Yehoshua – an evil eye, an evil inclination, and hatred of one’s fellow takes a man out of this world	Chesed shebeGevurah
Fourth Week of Cheshvan or Rosh Chodesh Kislev	Isru Chag Latest time to recite the Shemah	Stormy Petrel	9	Rabbi Yossi – the possessions of your neighbor should be as dear to you as your own	Gevurah  shebeGevurah
Rosh Chodesh Kislev or 1st week		Bat	10	Rabbi Shimon – be careful in reciting the Shemah and the Shmoneh Esreh. Do not make of your prayer a routine act	Tiferet shebeGevurah
Yud Kislev	Erev Yom HaShoah Latest proper time to recite the Shmoneh Esreh	Stork	11	Rabbi Elazar – know what to answer the heretic and be diligent in your Torah study.	Netzach shebeGevurah
Yud Tet Kislev	Yom HaShoah	Raven	12	Rabbi Tarfon – the day is short, the work is great, the workers are lazy, the reward is big, and the Owner is pressing.	Hod shebeGevurah
Chanukah		Starling	13	Akaviah ben Mahalalel – know from where you come and to where you are going, and before Whom you will be judged.	Yesod shebeGevurah
Chanukah/Rosh Chodesh Tevet	Erev Rosh Chodesh Iyar	Domestic Goose	14	Rabbi Chaninah, Segan Kohen Gadol – pray for the welfare of the government, for if it were not for the fear of it…	Malchut shebeGevurah
10th of Teveth	Rosh Chodesh Iyar	Wild Goose	15	Rabbi Chaninah ben Teradion – if two people are sitting together and do not exchange words of Torah…	Chesed shebeTiferet
Third Week of Tevet	Rosh Chodesh Iyar	Ducks	16	Rabbi Shimon [Bar Yochai] – Three people that ate together and did not say words of Torah…	Gevurah  shebeTiferet
Fourth Week of Tevet	Chatzot (midday – latest time for morning prayers	Bee-Eater (Last bird)	17	Rabbi Chaninah ben Chachinai – one who is awake at night or travels on the road, and turns his heart to idleness…	Tiferet shebeTiferet
Rosh Chodesh Shvat	Minchah Gedolah (earliest time for Minchah)	Grasshopper (first insect)	18	Rabbi Nechuniah – one who takes upon oneself the yoke of Torah, the yoke of making a living and of government are removed from him	Netzach shebeTiferet
Yud Shvat	Yom HaZikaron	Locust	19	Rabbi Chalaftah – ten men that are gathered and occupy themselves in Torah...	Hod shebeTiferet
Tu B'Shvat	Yom Ha’Atzma’ut	Spider	20	Rabbi Elazar de Bartota – give to Him what is His, for you and all that is yours is His.	Yesod shebeTiferet
Fourth Week of Shvat		Fly	21	Rabbi Yaakov – whoever is travelling on the road while studying and interrupts to exclaim how beautiful is this tree…	Malchut shebeTiferet
Rosh Chodesh Adar		Sea Monsters	22	Rabbi Dostai, ben Yanai – one who forgets their Torah knowledge…	Chesed shebeNetzach
First Week of Adar		Leviathan	23	Rabbi Chaninah ben Dossah – one whose fear of sin is greater than his wisdom, his wisdom will endure…	Gevurah  shebeNetzach
Purim		Fish	24	Rabbi Dossah ben Harkinas – the sleep of the morning, wine of the afternoon, the talk of children, and meeting places of the ignorant…	Tiferet shebeNetzach
Third Week of Adar		Frog	25	Rabbi Elazar, the Modahite – one who profanes sacred objects, degrades the festivals, humiliates other in public…	Netzach shebeNetzach
Rosh Chodesh Nissan	Minchah Ketanah	Sheep and Goat (first farm animal)	26	Rabbi Yishmael – be submissive to the head, and courteous to the young, and receive every person with joy.	Hod shebeNetzach
First Week of Nissan		Cow	27	Rabbi Akiva – jest and frivolity accustom a person to lust… everything is prepared for the banquet	Yesod shebeNetzach
First Day of Pessach	Erev Pessach Sheni	Pig and Rabbit	28	Rabbi Elazar ben Azariah – without Torah there is no common decency... without flour there is no Torah…	Malchut shebeNetzach
Pessach	Pessach Sheni Plag Haminchah	Beast of Burden (first animal used for carrying)	29	Rabbi Elazar ben Chismah – the laws of bird sacrifices and menstrual periods are essential…	Chesed shebeHod
Fourth Week of Nissan		Camel	30	Ben Zomah – Who is wise? One that learns from everyone	Gevurah  shebeHod
Rosh Chodesh Iyar/ 5 de Iyar	Candle Lighting	Horse	31	Ben Azai – run to pursue a mitzvah, and flee from transgression. A mitzvah attracts another mitzvah...	Tiferet shebeHod
Second Week of Iyar		Mule	32	Rabbi Levitas of Yavneh – be extremely humble, because the hope of mortal man is worms...	Netzach shebeHod
Pessach Sheini/ Lag Ba’Omer	Lag Ba'Omer Shkiah (sunset)	Donkey	33	Rabbi Yochanan ben Berokah – whoever profanes the Divine Name in secret will be punished in public...	Hod shebeHod
Fourth Week of Iyar	Tzeit Hakochovim (nightfall)	Ox (last farm animal, and last animal used for carrying)	34	Rabbi Yishmael the son of Rabbi Yossi – one who studies Torah in order to teach is given the opportunity to learn and teach; one that studies Torah in order to practice…	Yesod shebeHod
Rosh Chodesh Sivan/ Yom Yerushalayim		Wild Animals	35	Rabbi Tzadok – do not separate yourself from the community… do not make the Torah into a crown to glorify yourself	Malchut shebeHod
Shavuot		Gazelle	36	Rabbi Yossi – one that honors the Torah will be honored by men…	Chesed shebeYesod
Third Week of Sivan		Elephant	37	Rabbi Yishmael – one who refrains from serving as a judge avoid hatred, theft and false oaths.	Gevurah  shebeYesod
Fourth Week of Sivan		Lion	38	Rabbi Yonatan – whoever fulfills the Torah in poverty will ultimately fulfill it in wealth...	Tiferet shebeYesod
Rosh Chodesh Tammuz/ 3rd of Tammuz		Bear	39	Rabbi Meir – engage minimally in business, and occupy yourself with Torah...	Netzach shebeYesod
Second Week of Tammuz		Wolf	40	Rabbi Eliezer – one who fulfills one mitzvah acquires an advocate for himself...	Hod shebeYesod
12th and 13th of Tammuz/ 17th of Tammuz		Fox	41	Rabbi Yochanan HaSandlar – every gathering that is for the sake of Heaven will endure…	Yesod shebeYesod
Fourth Week of Tammuz	Erev Yom Yerushalayim	Hound	42	Rabbi Eliezer ben Shammuah – the honor of your student should be as precious to you as your own…	Malchut shebeYesod
Rosh Chodesh Av	Yom Yerushalayim	Cat	43	Rabbi Yehudah – be careful in your studies, for an error in learning it tantamount to a willful sin.	Chesed shebeMalchut
Tisha B'Av	Erev Rosh Chodesh Sivan End of the first watch of the night	Mouse (last house animal)	44	Rabbi Nehorai – exile yourself  to a place of Torah; do not say that it will come after you… rely not on your own understanding.	Gevurah  shebeMalchut
Tu B'Av	Rosh Chodesh Sivan	Creeping Creatures	45	Rabbi Yanai – we cannot comprehend the tranquility of the wicked or the suffering of the righteous...	Tiferet shebeMalchut
Third Week of Av		Prolific Creeping Creatures	46	Rabbi Matiah ben Charash – be first to greet every man. Be a tail to lions, rather than a head to foxes.	Netzach shebeMalchut
Rosh Chodesh Elul	Yemei Hagbalah	Snake	47	Rabbi Yaakov – this world is like an antechamber for the World to Come...	Hod shebeMalchut
First Week of Elul	Yemei Hagbalah	Scorpion	48	Rabbi Shimon ben Elazar – do not attempt to appease your friend at the moment of his anger…	Yesod shebeMalchut
Second Week of Elul	Yemei Hagbalah	Snail	49	Shmuel the Small – when your enemy falls, do not rejoice...	Malchut shebeMalchut
Chai Elul	Shavuot	Ant	50	Elishah ben Avuyah – one who learns Torah in his childhood, to what is he compared? To ink on fresh paper…	Shavuot - Chochmah
Fourth Week of Elul/Slichot	Shavuot	Weasel	51	Rabbi Yossi ben Yehudah of Kfar Bavli – one who learns Torah from youngsters…	Shavuot – Binah
Slichot/Rosh Hashanah	Isru Chag/Pessach Chatzot (midnight)	Dogs (last animals)	52	Rabbi Elazar HaKappar – envy, lust, and honor take a man out of the world… Those who are born will die, and the dead will live [again]…	Shavuot – Da’at/Keter

Explanation for the Week of Purim:

By looking at the above table, one can see that, for the most part, the weeks in which there are holidays in the Jewish calendar match important days during the Counting of the Omer (such as holidays and Rosh Chodesh, or the eve of such dates).  The only major exceptions to this appear to be the weeks that include the weeks with holidays that fall during the Counting of the Omer itself (such as the week of Yom Ha'Atzmaut, Yom Yerushalayim, and Shavuot) and Purim. It is understandable that the weeks of the first set of holidays would not be able to have matches, since the very days of each of these holidays are matched with other weeks. However, why Purim does not appear to have a parallel during the Counting of the Omer appears to be somewhat of a conundrum.

A likely explanation is that the week of Purim actually matches Yom Ha’Atzmaut as well.  The story of Purim somewhat parallels that of Yom Ha'Atzmaut. On Purim, a leader of Amalek got enormous power, and tried to annihilate us completely. We survived, and were victorious in miraculous ways that seemed natural. G-d was "Hidden." In the next generation, the Jewish people were permitted to return to their land. On Yom Ha'Atzmaut, history seemed to repeat itself. Soon after the Holocaust, a leader of Amalek gained enormous power and tried to annihilate us completely. We survived, many of us in miraculous ways, but G-d seemed to be completely "Hidden." Some years later, the United Nations recognized our right to the Land of Israel; we won a War of Independence; and established a Jewish government in our land.

Before Purim, there is a day of fasting, Ta'anit Esther. Before Yom Ha'Atzmaut there is also a solemn day, Yom HaZikaron, the day they remember the soldiers who died in recent wars, as well as victims of terrorism. Ta'anit Esther also commemorates the Jewish people's fast before they went to war against their enemies at the time.

The Mishnah in the tractate of Megillah explains that one can read the Megillah from the 11^th of Adar until the 15^th. Our rabbis instituted that the Megillah could be read earlier (or later) in the countryside, for people who could not easily assemble on the 14^th of Adar. The difference between the 11^th and the 15^th of Adar is 4 days. This is the very difference between day 20 of the omer (Yom Ha’Atzmaut) and the 24^th day of the omer, which would match the week of Purim. It is very interesting to note that in Israel today Yom Ha’Atzmaut is often not celebrated on the 5^th of Iyar. To prevent any violation of Shabbat, our rabbis instituted that we commemorate Yom HaZikaron and Yom Ha’Atzmaut on different dates, just like the reading of the Megillah was often done on different dates. For example, in year 5771, because the 4^th of Iyar fell on a Sunday, Yom HaZikaron was commemorated on Monday the 5^th, and Yom Ha’Atzmaut on Tuesday, the 6^th of Iyar. Theoretically, if Yom HaZikaron fell on a Thursday, and Yom Ha’Atzmaut on Friday, these holidays could be postponed and celebrated on the following Monday and Tuesday, four days later. Yom Ha’Atzmaut would then fall on the 24^th day of the omer, corresponding to week 24 of the year, the week of Purim. So far, the custom now has been to celebrate Yom HaZikaron and Yom Ha’Atzmaut a day earlier instead.

---

[1] Exodus 19:2, Rashi

[2] Exodus 15:26; The Rebbe in his Chassidic Discourse for Tu B’Shvat, 5741 states that the Arizal and previous rebbes note that the Hebrew word for ill, choleh has the numerical value of of forty-nine, a reference to the Forty-Nine Gates of Understanding, which in turn are related to the forty-nine days of the omer. (Available at: http://www.sichosinenglish.org/books/sichos-in-english/8/21.htm)

[3] “Kabbalah” is a general term used to describe the inner most spiritual dimension of the Torah. The term “Kabbalah” literally means that which was “received,” passed down from master to teacher since the giving of the Torah at Mount Sinai. At one point in Jewish history, Kabbalah was studied only by a relatively small group of saintly individuals, and this remains true for the more esoteric teachings. Nonetheless, since the times of the Holy Ari, Rabbi Isaac Luria, the Lion of Safed, as well as the later rise of the Ba’al Shem Tov and Chassidism, the fundamental principles of Kabbalah are now not only widespread, but their study by the general population is encouraged.

[4] At the time of the writing of this book, the authors had not come across the idea of expanding the Counting of the Omer to the entire year in any earlier source. Recently however, the authors became aware of a book by Brazilian rabbi Nilton Bonder called Exercícios D’Alma (Soul Exercises), which has a similar premise, although the counting itself is done differently, based on the Torah readings for each week instead of on Lag Ba’omer.

[5] Marcus, p. 12

[6] No authoritative source has been found for the idea of connecting the weeks of the Jewish calendar to Perek Shirah and Pirkei Avot, but the authors strongly feel that these connections are not only present, but become increasingly apparent with each coming week. In any event, there is certainly much to be learned from these sources regardless of any specific connection.

[7] The solar calendar of fifty-two weeks is used in Judaism on various occasions. For example, it is used to calculate the blessing over the sun, Birchat Hachamah, as well as to calculate the time to switch part of the prayer in the Amidah connected to the harvest and the rain (this change is always made on the 5^th or 6^th day of December). The number 365 is also used in Judaism in order to calculate the stockpiling of incense, ketoret, in the Temple, and in order to remember the number of biblical prohibitions in the Torah, 365 in all.

[8] Chapter 35:11

[9] Talmud, Eruvin 100b

[10] Chapter 6:6.

[11] Chapter 5:23

[12] Touger, Eliyahu, Timeless Patterns in Time, available at: http://www.sichosinenglish.org/books/timeless-patterns/37.htm (Chassidism also explains that working on our “inner animal” is also one of the main purposes of animal sacrifices in the Temple, as explained in the Chassidic discourse Kuntres U’Ma’ayan, by Rabbi Shalom Dovber of Lubavitch, the fifth Rebbe of Chabad).

Table II (From the Book): Cycles of 50 Years (Jubilees), with Historical Events Taking Place Mostly in Years 31-34 and 51-52; Leadership of Chassidic Movement and Chabad

1. Chassidic Movement	1	1666	Shabtai Tzvi disgrace, not long after Chimelnicky massacres.	Fellowship of Hidden Tzadikim
Turning Point	33	1698	Birth of the Ba'al Shem Tov	Fellowship of Hidden Tzadikim
2. Chassidic and Lithuanian Systems	52/ 2	1717 (1720)	Birth of Rebbe Elimelech of Lizhensk, brother of Reb Zushya of Anipoli (Birth of the Vilna Gaon)	Ba’al Shem Tov (1716-1760)
Turning Point	31-34	1746- 1749	Birth of the Alter Rebbe (Elul 1745) and Rav Chayim of Volozhin	Ba’al Shem Tov (1716-1760)
3. Second Generation Chassidic Movement	51/1	1766	Birth of Yaakov Yitzchak Rabinowicz, the “Yid haKodesh”	Magid of Mezeritch (1761 – 1772), Leadership Divided
Turning Point	31-33	1796-1798	Birth of the Ruzhiner Rebbe; Publication of the Tanya; Yud Tet Kislev	Alter Rebbe (1798-1812)
4. Jewish Emancipation	52/2	1815	Congress of Vienna. The Jewish question is raised explicitly for the first time in an international conference.	Mitteler Rebbe (1813-1827)
Turning Point	33-34	1848-1849	Revolutions in Europe give Jews complete civil rights in many countries.	Tzemach Tzedek (1827 – 1866)
5. Zionism	51/1	1866	Birth of Rabbi Avraham Yitzchak Kook (Elul 1865)	Rebbe Maharash (1866 – 1882[1])
Turning Point	31-34	1896-1899	Publication of "The Jewish State." WZO and Jewish Colonial Trust established	Rebbe Rashab (1893 - 1920)
6. Israel’s Independence	52/2	1917	World War I; Balfour Declaration. Beginning of British Mandate	Rebbe Rayatz (1920 – 1950)
Turning Point	32-34	1947- 1949	War of Independence, Declaration of State, shortly after the Holocaust	The Rebbe (1950 – 1994)
7. Modern Israel	52/2	1967	Six Day War, Yom Yerushalayim	The Rebbe (1950 – 1994)
Turning Point	31-34	1996- 1999	Benjamin Netanyahu is prime minister after surprise victory. Three years later, he is defeated by a wide margin.	Brotherhood of Chassidim

8. World Recognition	52/2	2017	United States recognizes   Jerusalem as the capital of Israel.	Brotherhood of Chassidim
Turning Point	31-34	2046-2049	????	????

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[1] The Rebbe Maharash passed away at the young age of 48, when the Rebbe Rashab was only 21 years old. The Rebbe Rashab officially became Rebbe at the age of 32.

Perek Shirah and the Day/Year Connection

"Time must be guarded. It is urgent to 'accept the yoke of Torah.' Every bit of time, every day that passes, is not just a day but a life's concern. Days go by; as the Talmud says (Yerushalmi Berachot 1:1), 'A day enters and a day departs, a week enters etc.,... a month etc.,... a year etc.,...' My father quoted the Alter Rebbe: A summer day and a winter night are a year." (Hayom Yom, 17th of Cheshvan)

The following is from the Book's Appendices:

Perek Shirah also has a connection to the day itself. If we divide the day into 52 parts, in a typical winter day, each animal listed in Perek Shirah sings for approximately 20 minutes, from sunrise until midnight. Thus, the day begins with the rooster's crow at sunrise; the donkey’s (33^rd animal) song is during sunset; and the dogs ends their song at midnight.

Interestingly, the donkey and the dog are specifically mentioned in the Talmud, in the tractate of Brachot, as determinants of time (the braying of the donkey takes place during the first watch of the night while the dogs bark at midnight). The rooster is also mentioned in several places in the Torah as a marker of time, announcing the beginning of the day, as we say every day in the morning blessings: "Blessed are you G-d our Lord King of the Universe who gives the rooster understanding to distinguish between day and night."

Each kind of animal is also connected with a different time for the daily prayers. The birds sing from sunrise (first allowable time for Shacharit, the morning prayer) until noon (the last permissible time). The insects and the water animals sing from Minchah Gedolah (first time for Minchah, the afternoon prayer) to before Minchah Ketanah (the second time for this prayer). The farm animals sing from Minchah Ketanah until sunset (the latest time for the afternoon prayer). The wild animals, and all those remaining sing from nightfall (the first allowable time for Ma’ariv, the prayer of the night) until midnight (the last allowable time). (See Table I below for details on the schedules attached to each type of animal)

It is also incredible to think that the day itself reflects the year. We rise in the morning with the crow of the rooster, just as we spiritually arise with the blowing of the shofar on Rosh Hashanah, acknowledging G-d as our King, from the very moment we awake, reciting Modeh Ani Lefanechah Melech…, “I acknowledge/give thanks before you Living and Eternal King, for You have mercifully restored my soul, great is Your faithfulness.”  Soon after, in the morning prayers, we recognize all the material and spiritual blessings that G-d has given us, from the very crow of the rooster, to the clothes we wear, and the opportunities given to perform mitzvot.

Soon after, comes the morning prayers (Shacharit), which are normally done while one is still fasting, like on Yom Kippur. Some have the custom to eat a bit in order to better focus on prayer, just as it is a mitzvah to eat on the eve of this sacred day. As on Yom Kippur, in the morning prayers we focus purely on our spiritual side.

Afterwards, we study Torah and eat breakfast in a state of joy, just as on Sukkot. Soon we go out and start our day by bringing the joy of being Jewish and being connected to the Torah to all, just as on Hoshanah Rabbah, Shemini Atzeret and Simchat Torah.

After completing our morning spiritual activities, we start our physical labor of elevating the world around us, just such as Rosh Chodesh Cheshvan and the rest of that month. Once we distance ourselves a bit from the beginning of our day and start becoming fully immersed in our worldly affairs, we might begin to forget some of the sanctity with which we started the day. At this point, it is important to have gevurah and also make sure to include some moments of light, such as in Chanukah.

The parallels between the day and the year continue until bedtime, when we make a spiritual inventory of our entire day, returning to G-d and preparing for the next day, just as in the month of Elul.

Finally, we lie down to go to sleep, bowing like on Rosh Hashanah, accepting G-d as our King, understanding that against our will we were born and against our will we will die. In the morning, we are like new creations.

Parallels Between the Five Books of the Torah and the Sefirot, As Well As Between the Torah Stages of Development and the Months of the Year

It appears that the Five Books of the Torah generally follow the pattern of the 7 emotional sefirot during the year, with the Book of Bereshit falling in the weeks of Chesed and Gevurah; Shemot including the weeks of Tiferet and Netzach; Vayikra, Hod; Bamidbar, Yesod; and finally Devarim, Malchut.

The twelve stages of Torah development set forth by Pinchas ben Yair, elucidated in the Ramchal's (Rabbi Moshe Luzzato) Mesilat Yesharim (Path of the Just), also appear to parallel the twelve months of the year:

Torah – Tishrei  - month filled with holidays and Torah related activity;

Zehirut, watchfulness  – Cheshvan - month of the flood, care not to sin so close after Tishrei;

Zrizut, alacrity – Kislev - is the quality that defines the Kohanim, the heroes of Chanukah and this month as a whole);

Nekiut, cleanliness – Teveth (Ramchal explains that Nekiut means cleanliness from all sin, including those that we rationalize; Teveth is known for sins related to the tribe of Dan; Shimshon, from Dan, is an example of rationalization gone awry.

Prishut, "separateness" – Shvat - Ramchal explains Prishut means abstinence from pleasure, even those permitted, if they could eventually lead to sin; Shvat is related to pleasure of fruits, etc.;

Taharah, purity – Adar - Ramchal explains Taharah means purity in our desires and emotions; in Purim we get drunk and let our emotions and desire come out - hopefully they will be pure;

Chassidut, piety – Nissan - Ramchal explains Chassidut, piety, means going above and beyond to serve Hashem in every way possible to the best of our ability; the best example of this would be cleaning on Pessach, where every effort is praiseworthy;

Anavah, humility – Iyar - Ramchal explains that anavah means humility before G-d and others; the problem of Iyar, month of counting of the omer, is that the students of Rabbi Akivah did not respect one another - they each thought too highly of themselves in comparison to their fellow students - this showed a lack of humility; on Lag Ba'Omer we celebrate Rabbi Shimon Bar Yochai, who had this quality;

Yirat Chet, fear of sin – Sivan - Ramchal explains that Yirat Chet, fear of sin, in this context, means fear connected to the realization of Hashem's greatness and magnitude; as we realize this greatness we are literally ashamed of in any way going against G-d's desires; this was exemplified at the Giving of the Torah at Mount Sinai;

Kedushah, holiness – Tammuz - Ramchal explains that Kedushah means clinging to G-d at all times, and completely disconnecting from physicality; this is represented by Reuven, who was in a constant state of Teshuvah after the sin that took place regarding his father's bed;

Ruach haKodesh, the holy spirit – Av - Ruach haKodesh, is most associated with Mashiach, who is called Ruach Apeinu, the spirit of our nostrils, and who will be endowed with the spirit of G-d;

Tchiat haMetim, resurrection of the dead – Elul - in Elul we repent for our sins and prepare ourselves to be given new life for the coming year. A sinful person is called "dead" even while alive, while a righteous person even after death is called "alive."

Week 1 (From the Book): To Raise our Heads, Choose a Master, and Recognize G-d’s Oneness

Each week will begin by quoting the week’s animal in Perek Shirah, rabbi in Pirkei Avot, and sefirah combination. The program begins on the week of Rosh Hashanah, coinciding with all or part of selichot, the days of repentance leading up to the holiday. The exact day of the week in which counting starts is the same as the day the Counting of the Omer starts, the second day of the Passover holiday.

The rooster is saying, "When the Holy One, blessed be He, comes to the righteous in the Garden of Eden, all the trees in the Garden of  Eden scatter their spices, and they rejoice and praise, and then He, too, is aroused and praises." (Zohar, Vayakhel 195b)

In its first call it says, "Lift up your heads, O gates! And be lifted up, O everlasting doors! And the King of glory shall come in! Who is this King of glory? G-d strong and mighty, G-d mighty in battle!" (Psalms 24:7-8)

In its second call it says, "Lift up your heads, O gates! Lift them up, O everlasting doors! And the King of glory shall come in! Who is this King of glory? G-d of hosts, He is the King of glory, Selah!" (Psalms 24:9-10)

In its third call it says, "Stand, O righteous ones, and busy yourselves with Torah, so that your reward will be double in the World-to-Come."

In its fourth call it says, "I have hoped for Your salvation, O G-d." (Genesis 49:18)

In its fifth call, it is saying, "How long will you sleep, O sluggard? When will you arise from your sleep?" (Proverbs 6:9)

In its sixth call, it is saying, "Do not love sleep, lest you come to poverty; open your eyes and you shall be satisfied with bread." (Proverbs 20:13)

In its seventh call, it is saying: "It is time to act for G-d; for they have made void Your Torah." (Psalms 119:126)

Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly.

They [the Men of the Great Assembly] would always say these three things: Be cautious in judgment. Establish many pupils. And make a safety fence around the Torah.

Shimon the Righteous was among the last surviving members of the Great assembly. He would say: The world stands on three things: Torah, the service of G-d, and deeds of kindness.

Antignos of Socho received the tradition from Shimon the Righteous. He would say: Do not be as slaves, who serve their master for the sake of reward. Rather, be as slaves who serve their master not for the sake of reward. And the fear of Heaven should be upon you.

Yossi the son of Yoezer of Tzreidah, and Yossi the son of Yochanan of Jerusalem, received the tradition from them. Yossi the son of Yoezer of Tzreidah would say: Let your home be a meeting place for the wise; dust yourself in the soil of their feet, and drink thirstily of their words.

Yossi the son of Yochanan of Jerusalem would say: Let your home be wide open, and let the poor be members of your household. And do not engage in excessive conversation with a woman. This is said even regarding one's own wife--how much more so regarding the wife of another. Hence, the sages said: One who excessively converses with a woman causes evil to himself, neglects the study of Torah, and, in the end, inherits purgatory.

Joshua the son of Perachia and Nitai the Arbelite received from them. Joshua the son of Perachia would say: Assume for yourself a master, acquire for yourself a friend, and judge every man to the side of merit.

Nitai the Arbelite would say: Distance yourself from a bad neighbor, do not cleave to a wicked person, and do not abandon belief in retribution.

Judah the son of Tabbai and Shimon the son of Shotach received from them. Judah the son of Tabbai would say: When sitting in judgment, do not act as a counselor-at-law. When the litigants stand before you, consider them both guilty; and when they leave your courtroom, having accepted the judgment, regard them as equally righteous.

Shimon the son of Shotach would say: Increasingly cross-examine the witnesses. Be careful with your words, lest they learn from them how to lie.

Shmaayah and Avtalyon received from them. Shmaayah would say: Love work, loath mastery over others, and avoid intimacy with the government.

Avtalyon would say: Scholars, be careful with your words. For you may be exiled to a place inhabited by evil elements [who will distort your words to suit their negative purposes]. The disciples who come after you will then drink of these evil waters and be destroyed, and the Name of Heaven will be desecrated.

Hillel and Shammai received from them. Hillel would say: Be of the disciples of Aaron--a lover of peace, a pursuer of peace, one who loves the creatures and draws them close to Torah.

He would also say: One who advances his name, destroys his name. One who does not increase, diminishes. One who does not learn is deserving of death. And one who make personal use of the crown of Torah shall perish.

He would also say: If I am not for myself, who is for me? And if I am only for myself, what am I? And if not now, when?

Shammai would say: Make your Torah study a permanent fixture of your life. Say little and do much. And receive every man with a pleasant countenance.

Rabban Gamliel would say: Make for yourself a master; stay away from doubt; and do not accustom yourself to tithe by estimation.

Chesed shebeChesed (kindness within the context of kindness)

The month of Tishrei is represented by the tribe of Ephraim, and is almost entirely devoted to spiritual pursuits. It is replete with Jewish holidays, full of joy from beginning to end. Ephraim, the son of Joseph, studied Torah under his grandfather Jacob and led a life that was almost completely devoted to spiritual concerns.

The first week of the Jewish calendar is the week of Rosh Hashanah, which literally means “the head of the year.” The first animal in Perek Shirah is the rooster, who awakens us by singing an introductory verse followed by seven songs, one for each day of the week. Similarly, on Rosh Hashanah, the Jewish people experience a spiritual awakening through the blowing of the shofar. Each of the songs of the rooster parallel the meaning behind the shofar blows that take place on Rosh Hashanah. The shofar is blown 100 times, and the rooster’s verses contain 100 words.

The first week also contains the days leading up to Rosh Hashanah, which are called selichot. On these days, like the rooster, we arise early in the morning in order to ask forgiveness for our sins and begin the year with a clean slate.The rooster, the majestic animal that heads the list of animals in Perek Shirah, represents the concept of G-d's kingship. It is exactly on Rosh Hashanah that the Jewish people acknowledge G-d as King.

In Pirkei Avot, the first set of sayings found in Chapter I repeat the idea of receiving guidance from a single teacher/spiritual guide (rav). In order to grow as a person, it is important to have a life coach; someone that knows us well and can therefore guide, answer questions, and be objective about what aspects of our life need improvement.

These verses of Pirkei Avot include an introduction followed by seven pairs of rabbis, which is parallel to the introduction followed by the seven songs of the rooster. Upon careful review, one will find that each of these lessons is intimately connected to Rosh Hashanah, in which we acquire G-d as our ultimate Master.

The first week is associated with the sefirah combination of chesed shebechesed. Chesed means loving kindness, and on Rosh Hashanah we feel that G-d pours his kindness upon His children.[1] The Ba’al Shem Tov explains that the blowing of the shofar is like the cry of a prince who spent years away from home and forgot his mother tongue. Seeing his father, the King, from a distance, the son screams to Him in order to be recognized.

It was exactly on Rosh Hashanah that G-d showed enormous kindness to Sarah, the first of the four matriarchs of the Jewish people. During this festival, Sarah, an elderly woman who had been unable to become pregnant her entire life, received the news that she would give birth to a son, Isaac. It was also on Rosh Hashanah that Chanah was told of the extraordinary news that she would give birth to a son, the prophet Samuel. Chanah was also barren and advanced in years. It is worth noting that the rooster is mentioned in our prayer book as an animal that recognizes the kindness of its Creator. Every day, in our morning prayers, we thank G-d for giving the rooster the understanding to distinguish between day and night.

We can also learn a very important lesson in self-improvement from the rooster. It tells us to stop sleeping, to get up, and to move forward. Getting out of bed is an important first step in fighting sadness. The act of arising in the morning is a daily miracle, as well as an essential action in facing the joys and the challenges of every new day. By tapping into the song of the rooster and the call of the shofar, our physical and spiritual alarm clocks, we acknowledge G-d’s oneness, and take an important first step towards a harmonious, spiritually aware, and productive new year.

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[1] It is worth noting that Rosh Hashanah is also known as “Yom HaDin,” the “Day of Judgment,” which is more associated with gevurah than with chesed. That is because Rosh Hashanah is associated with the judgment of our actions during the previous year (See Week 52), although it is also the day in which all the blessings of the coming year are determined. Perhaps that is another reason why Rosh Hashanah is called “kesseh,” the hidden holiday, for G-d’s tremendous chesed on this day is somewhat hidden. 

[Gematria Thought: The number one represents G-d’s unity as the Master and Creator of the universe. This is the fundamental belief of the Jewish faith.]