Thirteenth Set of 22 Days: Mem Sofit, Fig and Pomegranate

Thirteenth Set of 22 Days: from 25th of Sivan to 16th of Tammuz

Mem Sofit

Fig and Pomegranate

3. One who learns from his fellow a single chapter, or a single law, or a single verse, or a single word, or even a single letter, he must treat him with respect. For so we find with David, king of Israel, who did not learn anything fromAchitofel except for two things alone, yet he called him his "master," his "guide" and his "intimate," as is stated (Psalms 55:14), "And you are a man of my worth, my guide and intimate friend." Surely we can infer a fortiori: if David, king of Israel, who learned nothing from Achitofel except for two things alone, nevertheless referred to him as his master, guide and intimate, it certainly goes without saying that one who learns from his fellow a single chapter, a law, a verse, a saying, or even a single letter, is obligated to revere him. And there is no reverence but Torah, as is stated (Proverbs 3:35; 28:10), "The sages shall inherit honor" "and the integral shall inherit good"; and there is no good but Torah, as is stated (ibid. 4:2), "I have given you a good purchase; My Torah, do not forsake it."

4. Such is the way of Torah: Bread with salt you shall eat, water in small measure you shall drink, and upon the ground you shall sleep; live a life of deprivation and toil in Torah. If so you do, "fortunate are you, and good is to you" (Psalms 128:2): fortunate are you in this world, and it is good to you in the World To Come.

The 25th of Sivan began the thirteenth set of 22 days of the Jewish calendar, which parallels the end-letter Mem (Mem Sofit), as well as the Fig and the Pomegranate in Perek Shirah. This 22-day period runs from the end of Sivan to the day before the 17th of Tammuz.

As mentioned previously, the Mem is one of the "mother-letters" in Kabbalah and stands for Em (mother) and Mayim (water). 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.

The numerical value of the letter Mem is 40. This period appears to be particularly connected to the number 40. It includes the second half of the 40 days in which Moshe was at Har Sinai and the first part of the 40 days in which the spies were in the Land of Israel. The thirteenth cycle includes Week 40 (Mem) and all but the last day of Week 41 (Mem Alef), which spells Em. It also marks a time on the Jewish calendar where Hashem is not longer as revealed (such as on Shavuot).  Instead, Hashem is concealed, and we must battle through these days with great Emunah and strong belief in the coming of the final redeemer.

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

The Fig is saying: "The one who guards the fig shall eat of her fruits." (Proverbs 27:18)

The Pomegranate is saying, "Your cheeks are like a piece of a pomegranate behind your veil." (Song of Songs 4:3)

The fig is a fruit whose taste lasts a long time in one's mouth. This symbolizes how we must keep the memory of the revelations of Shavuot etched in our hearts. Rebbe Nachman of Breslov writes that the month of Tammuz is connected to the first letters of the verse "Zichru Torat Moshe" (remember the Torah of Moshe). Rabbi Slifkin writes: "... fig trees ripen over a long period. The first ones ripen in late spring, at the time of the Shavuos festival, and the others ripen over the course of the entire summer." The very verse that the Fig sings is about guarding the Torah that one learns.

Because figs ripen over an extensive period of time, each time one comes to guard the field, one finds newly ripened figs ready to be eaten. We learn from this to appreciate each one, just as we appreciate each new Torah insight, obtained each time we review our studies.

The pomegranate's song focuses on another point touched upon above: concealment. By looking at the outside of a pomegranate, one would never guess the shear number of seeds it contains - around 613 on average according to tradition, but nobody's counting. :) This is the meaning behind its verse as well.

The sinners of Israel are as full of mitzvot like a pomegranate, as is written, "Your cheeks are like a piece of pomegranate"; do not read "your cheeks" (rakotech) but "your empty ones" (rekanin shebach). (Talmud (Chagigah 27a); Slifkin, p. 180)

This is a time of the year when a lot can be accomplished, not only in the area of study, but also regarding practical mitzvot. 

We also appreciate how each teaching is special, and honor those who provide that teaching, as mentioned in  the Pirkei Avot lesson for this cycle.

Fourteenth Set of 22 Days: Nun Sofit, the Palm and the Tapuach (Etrog/Apple)

Fourteenth Set of 22 Days: from 17th of Tammuz to Tisha B’Av

Nun Sofit

The Palm and the Tapuach (Etrog/Apple)

5. Do not seek greatness for yourself, and do not lust for honor. More than you study, do. Desire not the table of kings, for your table is greater than theirs, and your crown is greater than theirs, and faithful is your Employer to pay you the rewards of your work.

6. Torah is greater than the priesthood or sovereignty, for sovereignty is acquired with thirty virtues, the priesthood with twenty-four, and Torah is acquired with forty-eight qualities. These are: study, listening, verbalizing, comprehension of the heart, awe, fear, humility, joy, purity, serving the sages, companionship with one's contemporaries, debating with one's students, tranquility, study of the scriptures, study of the Mishnah, minimizing engagement in business, minimizing socialization, minimizing pleasure, minimizing sleep, minimizing talk, minimizing gaiety, slowness to anger, good heartedness, faith in the sages, acceptance of suffering, knowing one's place, satisfaction with one's lot, qualifying one's words, not taking credit for oneself, likableness, love of G‑d, love of humanity, love of charity, love of justice, love of rebuke, fleeing from honor, lack of arrogance in learning, reluctance to hand down rulings, participating in the burden of one's fellow, judging him to the side of merit, correcting him, bringing him to a peaceful resolution [of his disputes], deliberation in study, asking and answering, listening and illuminating, learning in order to teach, learning in order to observe, wising one's teacher, exactness in conveying a teaching, and saying something in the name of its speaker. Thus we have learned: One who says something in the name of its speaker brings redemption to the world, as is stated (Esther 2:22), "And Esther told the king in the name of Mordechai."

The 17th of Tammuz begins the fourteenth set of 22 days of the Jewish calendar, which parallels the end-letter Nun (Nun Sofit), as well as the Palm Tree and the Tapuach (Etrog/Apple) in Perek Shirah. This 22-day period coincides with the Three Weeks of mourning from the the fast of the 17th of Tammuz to the fast of the 9th of Av. This cycle also contains the yahrzeit of the Ari HaKadosh on the 5th of Av and the birth of Mashiach on the 9th of Av.

As mentioned previously, the Nun stands for the Divine attribute (sefirah) of Malchut, Kingship, and is related to one of the names for Mashiach: Yinon. (Likutei Moharan) Nun also means "fish" in Aramaic, and is associated closely with Moshe. Joshua is called Yehoshua Bin Nun, the son of Nun, because a teacher (in this case, Moshe) is like a parent. The Nun also represents the idea of a faithful servant. While the regular Nun is bent, the final Nun is an unbounded straight line, reaching even below the "resting place" of the regular letters. (Rabbi 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.

Much of the suffering the Jewish people has endured during these three weeks is to lead us to a state of uprightness. These three weeks are also very much associated with the coming of Mashiach, who will be the ultimate example of such uprightness.

The above also appears to parallel the song of the animal for week 42 (Book 1), the Hound, which starts on the 18th of Tammuz. The hound's verse is "Let the righteous rejoice in G-d; praise is befitting to the upright." (Psalms 33:1)
 
A similar theme can be found regarding the elements in Perek Shirah.

The Palm is saying, "The righteous will flourish like the palm tree; they will grow like a cedar in Lebanon." (Psalms 92:13)

The Tapuach (Esrog/Apple) is saying, "Like the Tapuach tree among the trees of the woods, so is my beloved among young men. I sat down under his shadow with delight, and his fruit was sweet to my taste." (Song of Songs 2:3)

The Palm Tree is straight and upright, compared in the verse to the Tzadik. The cedar, also mentioned in this verse, is also tall and strong. Levanon, mentioned in this verse, is also a reference to the Temple. The first and second temples were destroyed during this time of the year because of corruption. The third one will be rebuilt when the Jewish people will be straight and upright, and will last forever.

The Tapuach, whether it represents the Etrog or the Apple,  is associated with the Garden of Eden - a state of closeness with G-d, which we will reach in the Messianic era.

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