Fifteenth Set of 22 Days: Peh Sofit, Sheaves of Barley and Sheaves of Wheat

Fifteenth Set of 22 Days: from 10th of Av to Rosh Chodesh Elul

Peh Sofit

Sheaves of Barley and Sheaves of Wheat

7. Great is Torah, for it gives life to its observers in this world, and in the World To Come. As is stated (Proverbs 4:22): "For they are life to he who finds them, and a healing to all his flesh." And it says (ibid. 3:8): "It shall be health to your navel, and marrow to your bones." And it says (3:18): "She is a tree of life for those who hold fast to her, and happy are those who support her." And it says (1:9): "For they shall be a garland of grace for your head, and necklaces about your neck." And it says(4:9): "She shall give to your head a garland of grace, a crown of glory she shall grant you." And it says (9:11): "With me, your days shall be increased, and years of life shall be added to you." And it says (3:16): "Long days in her right hand; in her left, wealth and honor." And it says (3:2): "For long days, years of life and peace, they shall add to you."

8. Rabbi Shimon the son of Judah would say in the name of Rabbi Shimon the son of Yochai: Beauty, strength, wealth, honor, wisdom, sageness, old age and children are becoming to the righteous and becoming to the world. As is stated (Proverbs 16:31): "Old age is a crown of beauty, to be found in the ways of righteousness." And it says (ibid. 20:29): "The beauty of youths is their strength, and the glory of sages is their age." And it says (ibid., 17:6): "The crown of sages are their grandchildren, and the beauty of children their fathers." And it says (Isaiah 24:23): "And the moon shall be abashed and the sun shamed, for the L-rd of hosts has reigned in Zion, and before his elders is glory."

Rabbi Shimon the son of Menasia would say: these seven qualities enumerated by the sages for the righteous were all realized in Rabbi [Judah HaNassi] and his sons.

On the 10th of Av began the fifteenth set of 22 days of the Jewish calendar, which parallels the end-letter Peh (Peh Sofit), as well as the Sheaves of Wheat and the Sheaves of Barley in Perek Shirah. This 22-day period runs from the day immediately following the Three Weeks of mourning until Rosh Chodesh Elul.

As mentioned previously, the Peh stands for "mouth," and its shape is that of a mouth as well. The final Peh symbolizes a mouth that is wide open. 

This period, after the difficulties and humbling experiences endured over the last three weeks and particularly beginning with the month of Elul (in which "the King is in the field"), is one in which we must open our mouths wide in prayer and personal supplications to G-d. It is also a time in which we seek to communicate better with one another (Av as a whole is a month connected to the spiritual rectification "tikkun" of our sense of hearing, listening to one another).

Furthermore, the Peh is formed by a combination of the Kaf and a Yud. The Yud stands for Godliness, and therefore the Peh symbolizes the revelation of Godliness. The more open lines of communication described above lead inevitably to a greater revelation of Godliness in ourselves as well.

This cycle includes Tu B'Av, which is known to be the happiest and most romantic day on the Jewish calendar. It was at this time that the Tribes of Israel were once again allowed to intermarry among themselves. To celebrate this day, young Jewish women would dress in white, form a circle, and present themselves before the single men of the community that were in search of a bride. The Talmud teaches that each woman would speak of different qualities that they thought might make a good impression on a potential groom.[1] This is related to the tikkun of the sense of hearing connected to this month, and also the revelation of our positive qualities and the G-dliness within us.

As in previous weeks, there also appears to be a parallel between the relationship of the regular Peh with the final Peh and that of Moshe and Mashiach. Moshe was very much connected to the mouth. The Torah states that he had "uncircumcised lips," in that he would stammer. Mashiach will be someone known for his Torah and his speech. The word Mashiach is spelled the same as Mesiach, one who speaks, converses. He will teach the world how to properly converse with G-d. Similar to the final Nun, the long downward "leg" of the final Peh appears to represent Mashiach's ability to infuse even the lowliest of realms with the revelation of G-dliness.


A similar theme can be found regarding the elements in Perek Shirah.


The Sheaves of Wheat are saying, "A song of ascents: Out of the depths have I cried to you, O God." (Psalms 130:1)

The Sheaves of Barley are saying, "A prayer of the pauper, when he swoons, and pours out his speech before God." (Psalms 102:1)

Both songs above contain within them a sense of desolation, difficulty, and great humility. Both songs also emphasize the sense of speech - crying out to God and pouring out one's speech before Him. Both sheaves of wheat and barley contain in them a potential to become food, but they nonetheless require much growth and "processing."

The sense of humility described above also appears to parallel the humble outlook of the animals for weeks 45 and 46 (Book 1), the creeping creatures and the prolific creeping creatures. 


[1] Talmud, Taanit 31a

Sixteenth Set of 22 Days: Tzadik Sofit, Other Sheaves and Vegetables of the Field

Sixteenth Set of 22 Days: from 2nd of Elul to 23rd of Elul

Tzadik Sofit

Other Sheaves and Vegetables of the Field

9. Said Rabbi Yossei the son of Kisma: Once, I was traveling and I encountered a man. He greeted me and I returned his greetings. Said he to me: "Rabbi, where are you from?" Said I to him: "From a great city of sages and scholars, am I." Said he to me: "Rabbi, would you like to dwell with us in our place? I will give you a million dinars of gold, precious stones and pearls." Said I to him: "If you were to give me all the silver, gold, precious stones and pearls in the world, I would not dwell anywhere but in a place of Torah. Indeed, so is written in the book of psalms by David the king of Israel: `I prefer the Torah of Your mouth over thousands in gold and silver' (Psalms 119:72). Furthermore, when a person passes from this world neither silver, nor gold, nor precious stones, nor pearls accompany him, only Torah and good deeds, as is stated (Proverbs 6:22): `When you go it will direct you, when you lie down it will watch over you, and when you awaken it shall be your speech.' `When you go it will direct you'---in this world; `when you lie down it will watch over you'---in the grave; `and when you awaken it shall be our speech'---in the World To Come. Also it says (Chaggai 2:8): `Mine is the silver and Mine is the gold, so says the L-rd of Hosts.' "

10. G‑d acquired five acquisitions in his world. These are: one acquisition is the Torah, one acquisition are the heavens and the earth, one acquisition isAbraham, one acquisition is the people of Israel, and one acquisition is the Holy Temple. The Torah, as it is written (Proverbs 8:22), "G‑d acquired me as the beginning of His way, before His works of yore." The heavens and the earth, as it is written (Isaiah 66:1), "So says G‑d: The heavens are My throne and the earth is My footstool; what house, then, can you build for Me, and where is My place of rest?"; and it says (Psalms 104:25), "How many are your works, O G‑d, You have made them all with wisdom; the earth is filled with Your acquisitions." Abraham, as it is written (Genesis 14:19), "And he blessed him, and said: Blessed be Abram to G‑d Most High, acquirer of heavens and earth." Israel, as it is written (Exodus 15:16), "Till Your nation, O G‑d, shall pass, till this nation You have acquired shall pass"; and it says (Psalms 16:3), "To the holy who are upon earth, the noble ones, in whom is all My delight." The Holy Temple, as it is written (Exodus 15:17), "The base for Your dwelling that you, G‑d, have achieved; the Sanctuary, O L-rd, that Your hands have established"; and it says (Psalms 78:54), "And He brought them to His holy domain, this mount His right hand has acquired."

The 2nd of Elul began the sixteenth set of 22 days of the Jewish calendar. It is the last 22-day cycle of the year, which parallels the end-letter Tzadik (Tzadik Sofit), as well as the "Other Sheaves" and the Vegetables of the Field in Perek Shirah. It runs through the 23rd of Elul.

As mentioned previously, "Tzadik" means "righteous." The shape of the normal Tzadik is bent, while that of the end-letter Tzadik is straight and goes further down the page than the regular resting place of other letters. Elul is the month of Teshuvah, and the Tzadik Sofit represents the Ba'al Teshuvah.  It represents someone who went far below in order to then climb back up. Moshe, "bent" in humility, is the quintessential Tzadik. The Tzadik Sofit, the "end Tzadik," is a reference to Mashiach. Mashiach will elevate even the lowest of realms. When Mashiach comes, even Tzadikim will do Teshuvah.

Rabbi Munk explains the significance of the fact that the Tzadi Sofit is also found in the word for land, Eretz, which our sages teach is a reference to the World to Come, Olam HaBah.

"Kol yisrael yesh lahem chelek b'olam haba, sh'nemar, "v'amech kulam tzadikim, l'olam yirshu ha'aretz; netzer matai, ma'aseh yadai l'hitpaer." (transl: "Every member of Israel has a portion in the world-to-come, as it states (in Isaiah 60:21), "Your people are all righteous, they shall inherit the land forever; they are the branch of my planting, the work of my hands, so that I may be glorified.").

Any Jew - even one whose sins have caused him to forfeit his share in the World to Come - can regain his loss if he repents. Through repentance, any Jew can attain the rank of Tzadik and be worthy of a share in Eretz, the World to Come (Rambam, Hil. Teshuvah 3:14). (Rabbi Munk, p. 193)

The Tzadik's connection to land goes further. Land is constant, humble, ready to receive rain. The same is true for the righteous, as well as for all of us who engage in Teshuvah during the month of Elul.  

A similar theme can be found regarding the elements in Perek Shirah:

The Other Sheaves are saying, "The meadows are clothed with flocks; the valleys also are covered over with grain; they shout for joy, they also sing" (Psalms 65:14)

The Vegetables of the Field are saying, "You water its furrows abundantly; You settle its ridges; you make it soft with showers; You bless its growth" (Psalms 65:11)

Both songs are from the same Psalm. Their central theme is visualizing ourselves in the way we are meant to be: Tzadikim, like a land clothed with flock and grain,  singing and shouting with joy. It also about making ourselves ready to receive water (a reference to Torah), making furrows and ridges, making ourselves soft with rain, and growing.

Additional Half Set : the Vowels and the Grass

Additional Half Set: 24^th of Elul to 6^th of Tishrei

The Vowels

The Grass

11. Everything that G‑d created in His world, He did not create but for His glory. As is stated (Isaiah 43:7): "All that is called by My name and for My glory, I created it, formed it, also I made it." And it says (Exodus 15:1): "G‑d shall reign forever and ever."

The 24th of Elul, begins an additional set, containing 12 days, which parallels the Hebrew vowels, as well as "the Grasses" in Perek Shirah. These twelve days include the first days of creation, as well as those of Rosh Hashanah of the coming year, up to the 6th day of Tishrei.

As previously explained, the Grasses were not an original part of Perek Shirah. They were added by Rabbi Yaakov Emden. The verse was "found in an incorrect location" in some versions of Perek Shirah, and therefore transferred to an appropriate location the end of the Chapter 3, based on Talmud in Chullin 60a. (Slifkin, p. 199)

Similarly, it would not appear necessary to discuss the Hebrew vowels. Nevertheless, the twelve vowels bring the total count of the calendar to 364 days, which equals 52 weeks, the number of weeks in a solar year. There are 52 animals in Chapters 4 - 6 of Perek Shirah, one for each week of the year. (See Book I of the Kabbalah of Time)

The Hebrew vowels parallel the Kabbalistic sefirot. They give additional sound to the letters, allowing for a much greater diversity of sounds and words.

Similarly, the song of the Grasses is about diversity: The Grasses are saying, "May the glory of G-d endure forever; may G-d rejoice in His works." (Slifkin, p. 198)

As mentioned previously, this verse is derived from a passage in the Tractate of Chullin (60a). This passage is closely linked with Creation, which took place during these days:

"May the glory of G-d endure forever; may G-d rejoice in His works," - this verse was uttered by the angel of the world. At the time when the Holy One said "according to its kind" to the trees, the grasses reasoned a fortiori: "If the Holy One wants intermingling, then why did He say 'according to its kind' for the trees? And furthermore, if with trees, which do not usually grow intermingled, the Holy One said, 'according to its kind,' then how much more so does this apply to us!" Immediately each emerged according to its kind. The angel of the world opened with, "May the glory of G-d endure forever; may G-d rejoice in His works."

The song is sung at the time of creation, sung by the "angel of the world" itself. The song is about G-d's glory, His Kavod. Pirkei Avot concludes by stating that the entire world was created solely for His glory:

Everything that G-d created in His world, He did not create but for His glory. As is stated (Isaiah 43:7): "All that is called by My name and for My glory, I created it, formed it, also I made it." And it says (Exodus 15:1): "G-d shall reign forever and ever." (Chapter 6:11)

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[1] http://rabbilinzertorah.weebly.com/uploads/1/2/7/2/12725276/tetzaveh.03.02.12.pdf

Psalm 150: Praising Hashem with All of the Vowels

B"H

To find the vowel connected to each Hallelu, just find the vowel comes immediately after word "Hallelu." If a vowel has already been used, find the next available vowel. The last three Hallelu's stand for the three Chatafs. (It might be worth noting that they repeat the word Tziltzeleh (which has three shvahs).

א. הַלְלוּיָהּ

Kamatz

 | הַלְלוּ אֵל בְּקָדְשׁוֹ

Tzerei

 הַלְלוּהוּ בִּרְקִיעַ עֻזּוֹ:

Chirik

ב. הַלְלוּהוּ בִּגְבוּרֹתָיו

Shvah

 הַלְלוּהוּ כְּרֹב גֻּדְלוֹ:

Cholam

ג. הַלְלוּהוּ בְּתֵקַע שׁוֹפָר

Patach

 הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹר:

Segol

ד. הַלְלוּהוּ בְתֹף וּמָחוֹל

Shuruk

 הַלְלוּהוּ בְּמִנִּים וְעֻגָב:

Kubutz

ה. הַלְלוּהוּ בְּצִלְצְלֵי שָׁמַע

Chataf-Kamatz

 הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה:

Chataf-Patach

ו. כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ:

Chataf-Segol

Introduction to the Aleph-Beit, based on the Zohar

Introduction to the Aleph-Beit, based on the Zohar[1]

Aleph: “the first and the head of all letters, and My uniqueness will be expressed only through you. And you will be the first of all numbers, and all unity of disparate entities will be through you.” [Aleph has the numerical value of 1 and also stands for the Aluphoh Shel Olam, the Master of the World, Hashem.] 

Beit: “initial letter of the word Bracha, blessing, and with it the Holy One is blessed both above and below… the first letter of creation.” [Beit, the second letter, stands for Bayit, home. Midrash Tanchuma teaches that G-d created the world because He desired a dwelling place in the lower realms. The Talmud teaches that Alef Beit together stand for Aluf Binah (learn understanding).]

Gimmel: Gmilut Chassadim, acts of loving kindness.

Dalet: Dal (poor) [Gimmel and Dalet must not become separated from one another.]

Heh: Concealed within the name of Hashem, the Tetragrammaton. They represent feminine qualities. The first Heh in Hashem’s name represents Binah, understanding, and the second Malchut, kingship.  [The letter Heh also is tied to the concept of pregnancy, as it is the first letter in the Hebrew word for it, Herayon.]

Vav: Also concealed in Hashem’s name, representing the six male emotional attributes (Chesed, kindness, through Yesod, foundation). [The Vav, which literally means a "hook," grammatically is a letter that connects and transforms. A Vav preceding a word usually means "and." If that word is a verb, the Vav can transform it from past tense to future tense, or vice-versa.]

Zayin: The Sabbath, the seventh day, and the verse, “Zachor, Remember the Sabbath to keep it holy.” Zayin also means “weapon.”

Chet: Cheit, sin. [Rebbe Nachman of Breslov, in the opening pages of Likutei Moharan, explains that Chet is Chiut (vitality)]

Tet: “Tov veYashar Hashem,” God is good and fair. This good must remain hidden until the World to Come. Teviah, sinking. Also forms the word Chet, sin, when together with the letter Chet. [Tet also means snake in Aramaic, which represents desire, as well as physicality in general.]

Yud: Beginning of Hashem’s Holy Name. Yud symbolizes the male intellectual attribute of Chochmah, wisdom. [Yud represents spirituality. It is simply a dot on the page. The Heavens are said to have been created with the letter Yud. ]

Caf: Kissei HaKavod, the Throne of Glory, and represents Hashem’s Kavod, glory, in general. Also the first letter of Kliyah, destruction. Numerical equivalent of two Yud’s, “representing the Jew’s service of G-d, by which he elicits a corresponding response.” [Caf is also the first letter of the word Keter, crown, which in Kabbalah is connected to those aspects of the soul that are above intellect: Emunah (faith), Ta'anug (pleasure), and Ratzon (desire). Caf also means the palm of the hand, or a spoon, both of which are slightly bent in order to serve as a receptacle, a Kli (which is also with the letter Caf).]

Lamed: Second letter of the word Melech, King. [Lamed also means Limmud, study. The Lamed is particularly connected with the Oral Torah, the part of the Torah which was never intended to be written down, but instead was transmitted orally from teacher to student.

Mem: Melech, King. [Mem also stands for Mayim, water, and has the numerical value of 40; the minimum size of a kosher Mikveh. Em (Alef Mem), means "mother."]

Nun: Norah Tehilot, Na’avah Tehillah, awesome to praise, inspiring song; Nefillah, fall. [Nun also means "fish" in Aramaic, and, along with the Heh, also represents the Divine attribute of Malchut, kingship]

Samech: Somech Noflim, supporting those that are falling [Its shape is a circle, and stands for the different highs and lows of life.]

Ayin: Anavah, humility. Avon, transgression. [Ayin means "eye," as well as "well," "fountain," "spring." The eye is known as the "window to the soul," shedding light on a person's inner dimension. Similarly, a wellspring represents the revelation of the hidden, inner spiritual aspects of the earth, its deeper waters.]

Peh: Pedut, redemption; Pesha, deliberate transgression. [Peh literally means "mouth."] 

Tzadi: Tzaddik, saint (comprised of a Yud and a bent Nun, representing male and female, and also represents a servant of Hashem engaged in prayer)

Kuf: [Kuf is the first letter of Kadosh, holy. Kof literally means monkey, representing unholiness, Klippah, which imitates the holy.]

Reish: [Rosh, head; but also Rash, (poor), Rasha, evil person; Kuf and Resh together spell Kar, cold]

Shin: First letter of the Holy Name, Sh-D-Y, and associated with the three Patriarchs. Together with Reish and Kuf forms Sheker. Kesher means “knot.” [Esh, Alef Shin, means "fire."]

Tav: Concluding letter of Emet, truth. Used to mark the foreheads of mean of faith who had fulfilled the Torah from Aleph to Tav, beginning to end. The tav was also used to mark the head of wicked and punished by death. Final letter of Mavet, death.

Caf Sofit: Third letter of the word, Melech, king [The Caf Sophit is "a long straight letter, indicat[es] that one who succeeds in bending his primitive impulses and controlling them... (Munk)]

Mem Sofit: [While the regular "open" Mem is connected to the revealed aspects of Creation and of the Torah, the Mem Sofit is "sealed," representing that which is hidden and concealed. It is also a reference the final redeemer Mashiach, while the regular Mem is a reference to the first redeemer, Moshe.]

Nun Sofit: [While the regular Nun is bent, the final Nun is an unbounded straight line, reaching even below the "resting place" of the regular letters. (Ginsburgh) The final Nun represents Mashiach's ability to infuse even the lowliest of realms with G-dliness. The final Nun also has the shape of an extended vav, which stands for uprightness.]

Peh Sofit: [The final Peh symbolizes a mouth that is wide open. Similar to the final Nun, the long downward "leg" of the final Peh appears to represent Mashiach's ability to infuse even the lowliest of realms with the revelation of G-dliness.]

Tzadi Sofit: the Tzadik Sofit represents the Ba'al Teshuvah.  It represents someone who went far below in order to then climb back up. Moshe, "bent" in humility, is the quintessential Tzadik. The Tzadi Sofit, the "end Tzadik," is a reference to Mashiach. Mashiach will elevate even the lowest of realms. When Mashiach comes, even Tzadikim will do Teshuvah.

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[1]  Zohar I, 2b ff. Selections translated and annotated by Moshe Miller, Fiftieth Gate Publications and Seminars, pp. 75 – 84. Information that is in brackets [ ], is based on other sources.