Eighth Set of 22 Days: Samech & Ayin, and the Stars

Samech & Ayin

The Stars

15. There are four types among those who sit before the sages: the sponge, the funnel, the strainer and the sieve. The sponge absorbs all. The funnel takes in at one end and lets it out the other. The strainer rejects the wine and retains the sediment. The sieve rejects the coarse flour and retains the fine flour.

16. Any love that is dependent on something--when the thing ceases, the love also ceases. But a love that is not dependent on anything never ceases. What is [an example of] a love that is dependent on something? The love of Amnon for Tamar. And one that is not dependent on anything? The love of David and Jonathan.

The 3rd of Adar began the eighth set of 22 days of the Jewish calendar, which parallels the letters Samech and Ayin, as well as the Stars in Perek Shirah. This 22-day period falls completely within Adar and includes Purim.

Samech stands for "Somech Noflim," "[Hashem] supports the fallen." Its shape is a circle, and stands for the different highs and lows of life. This is very much the theme of Purim. Not only did Hashem support us when we had fallen, but also the story itself comes "full circle," with Mordechai and the Jews (who were down) brought up, and Haman (who was up) brought down. 

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. (See Sixth Set of 22-days) This is also one of the themes of the month of Adar, revealing (Megilah) that which is hidden (Esther).  

Both above themes, a) relying only on G-d for support, whether in a high or a low, and b) revealing the hidden spirituality with everything, can be found in the song of the Stars: 

The Stars are saying, "You, only You, are God; You made heaven, the heaven of heavens, with all their hosts; the earth, and everything that is in it; the seas, and everything that is in them; and You preserve them all; and the host of heaven prostrate themselves to You." (Nehemiah 9:6)

Stars themselves also offer us a glimpse into the vastness of the universe. They grant us a better sense of our smallness and of G-d's greatness. The name Esther comes from the word for star. She is referred to in Psalm 22 as Ayelet HaShachar, the "Morning Star." The morning star is the very last one to shine before daybreak. Similarly, Esther is the last prophet(ess) before the coming of Mashiach and the final redemption.

Ninth Set of 22 Days: Peh and Tzaddik, Thick and Light Clouds

Ninth Set of 22 Days: From 25th of Adar to Pessach

Peh and Tzaddik

Thick and Light Clouds

17. Any dispute that is for the sake of Heaven is destined to endure; one that is not for the sake of Heaven is not destined to endure. Which is a dispute that is for the sake of Heaven? The dispute(s) between Hillel and Shamai. Which is a dispute that is not for the sake of Heaven? The dispute of Korach and all his company.

18. One who causes the community to be meritorious, no sin will come by his hand. One who causes the community to sin, is not given the opportunity to repent. Moses was meritorious and caused the community to be meritorious, so the community's merit is attributed to him; as is stated, "He did G‑d's righteousness, and His laws with Israel" (Deuteronomy 33:21). Jeroboam the son of Nebat sinned and caused the community to sin, so the community's sin is attributed to him; as is stated, "For the sins of Jeroboam, which he sinned and caused Israel to sin" (I Kings 15:30).

The 25th of Adar begins the ninth set of 22 days of the Jewish calendar, which parallels the letters Peh and Tzadik, as well as the Thick and Thin Clouds in Perek Shirah. This 22-day period begins during the time of Passover preparations, and runs through the first days of Passover.

Peh stands for Pedut, redemption. Peh literally means "mouth," which is one of the primary symbols of Passover itself. Rabbi Levi Yitzchak of Berditchev states that Pesach stands for Peh - Sach, a mouth converses, as it is a special mitzvah to recount the miracles of our liberation during the Passover Seder. The Megaleh Amukos states that Pharaoh stands for Peh Rah (evil mouth). (Raskin) 

The shape of the letter Peh is a combination of the Kaf and a Yud. The Yud stands for G-dliness, and therefore the Peh symbolizes the revelation of G-dliness. Also, the Yud is like a tooth inside the mouth. In the Haggadah of Passover, we learn that the we must "break the teeth" of the evil son, so that he may become a Tzadik, revealing his potential. 

The next letter, the Tzadik, stands for righteousness. The Tzadik is also a combination of letters: a bent Nun and a Yud. The bent Nun symbolizes humility, the trait most associated with Moshe, of whom the Torah testifies that he was the most humble of men. Humility, destroying one's spiritual Chametz (leavened bread, ego) is certainly one of the main themes of this time as well. It is also through humility that we reveal the Yud, G-dliness.

A similar theme can be found in the Perek Shirah verses of the Thick and Thin Clouds:

The Thick Clouds are saying, “He made darkness His secret place; His pavilion around Him was dark with waters and thick clouds of the skies.” (Psalms 18:12)

The Light Clouds are saying, “Also He burdens the thick cloud with overflow; the [light] cloud scatters its light. (Job 37:11)

The thick, usually dark, clouds symbolize the potential for tremendous rain. This overflow of water (which is always a metaphor for the Torah itself) is very much connected to extensive recounting of the Passover story, as well as the potential the evil son has to bring tremendous good and blessing to the world.

The light clouds also spread the knowledge of G-d, "scattering His light." The clouds' lightness also appears to symbolize humility. It is their very lightness that allows them to have such strong reflective powers. The same is true for all Tzadikim and the Jewish people as a whole. They are a reflection of G-d's light.

In Hebrew, light clouds are called Ananei HaKavod, "Clouds of Glory," the term used for the clouds that protected the Jewish people during the the time of the Exodus from Egypt and the Passover story. The clouds were given to the Jewish people in the merit of Aharon's righteousness. After Aharon passed away, the clouds disappeared. They were later reinstated in the merit of another Tzadik, Moshe Rabbeinu. 

Tenth Set of 22 Days: Kuf and Reish, Wind and Lightning Bolts

Tenth Set of 22 Days: from Pessach to 9th of Iyar

Kuf and Reish

Wind and Lightning Bolts

19. Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Balaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Balaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and as is stated, "To bequeath to those who love Me there is, and their treasures I shall fill" (Proverbs 8:21). The disciples of the wicked Balaam inherit purgatory and descent into the pit of destruction, as is stated, "And You, G‑d, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in you" (ibid., 55:24).

20. Judah the son of Teima would say: Be bold as a leopard, light as an eagle, fleeting as a deer and mighty as a lion to do the will of your Father in Heaven. He would also say: The brazen--to purgatory; the bashful--to paradise. May it be Your will, L-rd our G‑d and G‑d of our fathers, that the Holy Temple be rebuilt speedily in our days; and grant us our portion in Your Torah.

The 18th of Nissan begins the tenth set of 22 days of the Jewish calendar, which parallels the letters Kuf and Reish, as well as the Wind and Lighting Bolts in Perek Shirah. This 22-day period comes in the middle of the Passover holiday, and extends until the 9th of Iyar, halfway through the counting of the Omer.

Kuf means "monkey," which is one of the primary symbols of impurity, Klippah, which itself begins with a Kuf. The Kuf is shaped like an imperfect Heh (which represents holiness), just like a monkey is an imperfect imitation of a human being. At the times that we behave properly, the Torah states that five (gematria of Heh) of us will chase one hundred (gematria of Kuf). 

On the other hand, Kuf can also stand for holiness itself, Kedushah, which also begins with the letter Kuf. We therefore see that the Kuf has potential for both holiness and unholiness, and represents the process of transformation from unholiness to holiness, just as during these days between Passover and Shavuot the Jews went from the 49th level of unholiness to the 49th level of holiness. Rabbi Yitzchak Ginsburgh in his book, The Hebrew Letters, states that the Kuf represents the kabbalistic concept of "Redemption of Fallen Sparks." (p.280) In Kabbalah, redeeming the holy sparks is the very reason for our existence (Tikkun Olam, "fixing the world"), and the rationale behind our exile(s).

The next letter, the Reish, also represents a similar dual concept. It can stand for Rash (poor) or Rosh (head), just as the month of Nissan itself is both the head of all the months and yet a month of humility in which we eat the bread of poverty. Nissan represent Judah, the head of all the tribes, and yet someone who was humbly willing to accept his shortcomings and transform them. Similar to the Kuf, Rav Ginsburgh states that the Reish stands for Avodat HaBerurim (the service of clarification), which is also very much related to the redemption of the sparks mentioned above. Once the Avodat HaBerurim is completed, Mashiach (son of David, from Judah) will come and bring about the ingathering of the exiles and redemption.

Furthermore, the Zohar mentions that two letters Kuf and Reish together also have a connotation of poverty. They form part of the word Sheker, a lie. Kuf and Reish by themselves spell Kar, coldness, also associated with impurity (Raskin). Kuf and Reish are also the first two letters of the word Keri, a strong form of impurity associated with seminal emission, as well as with Amalek. Yet, when the last letter of the word Keri, the yud (which, like the Heh, stands for G-dliness) is placed in the beginning, in front of the Kuf and the Reish, it forms the word Yakar, which means "dear." Here too, we see that impurity can be transformed into a feeling of dearness and closeness to G-d.

A similar theme can be found in the Perek Shirah verses of the Wind and the Lightning Bolts:

The Wind is saying, “I will say to the north, Give up; and to the south, Do not withhold; bring My sons from far, and My daughters from the ends of the earth.” (Isaiah 43:6)

The Lightning Bolts are saying, “He causes the vapors to ascend from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His storehouses." (Psalms 135:7)

The verses above are clearly related to the ingathering of the exiles. Both verses speak of the "ends of the earth." This is related to Passover, but also to Yom Ha'Atzma'ut. (See here, how theoretically Yom Ha'Atzma'ut could be celebrated as late as the 9th of Iyar, the 24th day of the Omer). 

Wind in Hebrew is "Ruach," which also means spirit. It is a word specifically connected to Mashiach, and the Haftorah we read for the last day of Passover. The miracle of the splitting of the sea, celebrated on the 7th days of Passover, also is connected to the wind.The verse of the wind specifically addresses two kinds of exile, north (Assyria) and south (Egypt), telling the forces of impurity to "give up" and "not withhold," elevating the sparks and transforming them into holiness.

The Lightning Bolts also bring to mind the miracles of Egypt and the giving of the Torah at Sinai (marked by both thunder and lightning). The verse also speaks of the Lightning Bolts making "vapors" ascend, which seems very much parallel to the concept of elevating the fallen sparks back to their source. In fact, Rav Ginsburgh mentions "vapor" as an aspect of elevating fallen sparks, related to both the Reish itself and the form of the Reish within the Kuf itself (made of a Reish and Zayin). Interestingly, the verse of the Lightning Bolts also mentions the wind.

Eleventh Set of 22 Days: Shin and Tav, Dew and Rain

Eleventh Set of 22 Days: from 10th of Iyar to 2nd of Sivan

Shin and Tav, Dew and Rain

21. Ben Bag Bag would say: Delve and delve into it, for all is in it; see with it; grow old and worn in it; do not budge from it, for there is nothing better.

Ben Hei Hei would say: According to the pain is the gain.

22. He would also say: Five years is the age for the study of Scripture. Ten, for the study of Mishnah. Thirteen, for the obligation to observe the mitzvot. Fifteen, for the study of Talmud. Eighteen, for marriage. Twenty, to pursue [a livelihood]. Thirty, for strength, Forty, for understanding. Fifty, for counsel. Sixty, for sagacity. Seventy, for elderliness. Eighty, for power. Ninety, to stoop. A hundred-year-old is as one who has died and passed away and has been negated from the world.

The 10th of Iyar began the eleventh set of 22 days of the Jewish calendar, which parallels the letters Shin and Tav, as well as the Dew and Rains in Perek Shirah. This 22-day period includes Lag Ba'Omer, Yom Yerushalayim and Rosh Chodesh Sivan (extending until the 2nd of Sivan), immediately prior to the Shlosha Yemei Hagbalah (three days of separation) and Shavuoth.

Shin literally means "tooth," the strongest bone in the human body. It is also one of the "mother" letters of the Hebrew alphabet, and is connected to Esh, fire. According to Sefer Yetzirah, it represents the head.

The Shin has different ways of being written (sometimes with 4 arms instead of 3), and also has different sounds (sometimes Sh, sometimes S, and sometimes silent). The Shin's numerical value is 300, consistent with its three-armed shape. This fiery letter sometimes has a negative trait. Along with the two letters of the previous cycle, it forms the word Sheker, a lie. 

These are fiery times in the Jewish calendar, particularly Lag Ba'Omer (also very much connected to the number 3, as it is the 33rd day of the Omer: Lamed is 30 and Gimmel is 3. Yom Yerushalayim is also connected to fire. Of the 4 holy cities, Jerusalem is fire. "It was destroyed by fire and will be rebuilt by fire."

The next and final letter in the Aleph-Bet is the Tav. Is in many ways the opposite of the Shin. It represents Tmimut (wholesomeness), perfection, stability. Along with the "mother" letters Alef (air) and Mem (water), it spells out the word Emet, truth. As the final letter, it represents completion. It also represents death, Mavet, which ends with the letter Tav. This cycle is also about completing the Counting of the Omer, which are called Shevah Shabatot Temimot (seven wholesome, complete weeks). Also, as explained in the previous cycle, it is during the counting of the Omer that we transform unholiness into holiness, falsehood (Sheker) into truth (Emet), and, ultimately, death into life. As we encamp at Mt. Sinai on Rosh Chodesh Sivan, we are settled, stable, and in harmony, prepared to receive the Torah. 

A similar theme can be found in the Perek Shirah verses of the Dew and the Rain:

The Dew is saying, “I shall be as the dew to Israel, he shall blossom as a rose, he shall spread forth his roots as the Lebanon." (Hoshea 14:6) Other texts add: "Arouse yourself, O north [wind], and come, O south! Blow upon my garden, let its spices flow out; let my Beloved come to His garden and eat of its precious fruit." (Song of Songs 4:16)

The Rains are saying, "You, O Lord, poured a generous rain, to strengthen Your heritage when it languished." (Psalms 68:10)

Dew represents renewal. It is connected to resurrection of the dead. There is also something called the Tal of Torah. The teachings of Rabbi Shimon Bar Yochai revived us. We blossomed like a rose... which are the opening words of the Zohar.  

The Dew also connotes a "surprise" redemption, which is independent of our merits. Such was the conquest of Jerusalem and the Six-Day war, in which Israel "spread forth his roots as the Lebanon. The "Lebanon" is a known reference to the Temple and Jerusalem. 

The additional text also seems related to Lag Ba'omer and Yom Yerushalayim, as it speaks about being aroused from the hidden (North, Tzafon, can also mean Tzafun, hidden), like the hidden knowledge of Kabbalah revealed by Rabbi Shimon Bar Yochai. It also speaks of spreading out to the north, south, and to Hashem's garden, Jerusalem.

Rain is usually conditional on our behavior. It is in this way more connected to the attribute of judgement and truth, like the Tav. However, there are times, like on Yom Yerushalayim, when even rain can fall simply out of Hashem's generosity, as well as out of the need to protect His heritage. As we say in the opening lines of the Shmoneh Esreh Prayer... "Elohei Avraham, Elohei Yitzchak, veElohei Ya'akov... uMevi Goel liVnei Bneihem, L'ma'an Shemoh Be'Ahavah" (the G-d of Abraham, the G-d of Isaac and the G-d of Jacob... and Who brings redemption to their children's children, for the sake of His Name, in love). The song of the Rain is also about us feeling strengthened and firmly established, like the encampment by Mt. Sinai.

These last two elements also mark the end of the second chapter of Perek Shirah, and the completion of all the songs of the elements of the mineral kingdom. The following chapters in Perek Shirah relate to trees and to animals.

Twelfth Set of 22 Days: Kaf Sofit, Trees of the Field and the Vine

Twelfth Set of 22 Days: from 3rd of Sivan to 24th of Sivan

Kaf Sofit

Trees of the Field and the Vine

1. The sages expounded in the language of the Mishnah (blessed is He who chose them and their learning):

Rabbi Meir would say: Whoever studies Torah for Torah's sake alone, merits many things; not only that, but [the creation of] the entire world is worthwhile for him alone. He is called friend, beloved, lover of G‑d, lover of humanity, rejoicer of G‑d, rejoicer of humanity. The Torah enclothes him with humility and awe; makes him fit to be righteous, pious, correct and faithful; distances him from sin and brings him close to merit. From him, people enjoy counsel and wisdom, understanding and power, as is stated (Proverbs 8:14): "Mine are counsel and wisdom, I am understanding, mine is power." The Torah grants him sovereignty, dominion, and jurisprudence. The Torah's secrets are revealed to him, and he becomes as an ever-increasing wellspring and as an unceasing river. He becomes modest, patient and forgiving of insults. The Torah uplifts him and makes him greater than all creations.

2. Said Rabbi Joshua the son of Levi: Every day, an echo resounds from Mount Horeb (Sinai) proclaiming and saying: "Woe is to the creatures who insult the Torah." For one who does not occupy himself in Torah is considered an outcast, as is stated (Proverbs 11:22), "A golden nose-ring in the snout of a swine, a beautiful woman bereft of reason." And it says (Exodus 32:16): "And the tablets are the work of G‑d, and the writing is G‑d's writing, engraved on the tablets"; read not "engraved" (charut) but "liberty" (chairut)---for there is no free individual, except for he who occupies himself with the study of Torah. And whoever occupies himself with the study of Torah is elevated, as is stated (Number 21:19), "And from the gift to Nahaliel, and from Nahaliel to The Heights."

The 3rd of Sivan begins the twelfth set of 22 days of the Jewish calendar, which parallels the letter Kaf Sofit, as well as the Trees of the Field and the Vine in Perek Shirah. This 22-day period runs from the Shlosha Yemei Hagbalah (three days of separation) and Shavuoth to close to the end of the month of Sivan.

The previous set of 22 days marked the last two letters of the Jewish alphabet, Shin and Tav. However, it is also common to include separately in the Aleph Bet the final letters: Kaf Sofit, Mem Sofit, Nun Sofit, Peh Sofit and Tzadik Sofit. These letters appear stand for the five parts of the mouth related to speech, which are connected to the "Five Gevurot" and the five primary vowels. (See Rabbi Aryeh Kaplan's translation and commentary to Sefer Yetzirah)

The twelfth cycle of 22 days appears related to the letter Kaf Sofit. As mentioned previously, the Kaf stands for Keter, which is the part of the soul that is associated with that which is above intellect. Kaf literally means the palm of the hand and/or a spoon, which is bent like a receptacle. Unlike the regular Kaf, the Kaf Sofit is not bent, but instead goes straight down.

The giving of the Torah came straight down in a way that penetrated the world, to the extent that on Mount Sinai the words of the Torah did not have an echo (ie. they did not bounce back from what they touched - instead they were absorbed).

The following is from Rabbi Michael Munk's, "The Wisdom of the Hebrew Alphabet:"

The Kaf Sophit, "a long straight letter, indicat[es] that one who succeeds in bending his primitive impulses and controlling them... Exodus 33:22 says, "VeSakoti Kapi Aleicha," I will shelter you with my hand (Krias HaTorah)."

The shape of the shofar, which calls us to repentance on Rosh Hashanah, must - according to halachic tradition - have a bent shape to indicate that a person's evil spirit must be bent as a prerequisite for repentance. However, the shofar blown in the Temple every fifty years to announce the Yovel, Jubilee Year, is long and straight as a symbol of freedom (Rosh Hashanah 26b)...

"The Talmud (Yoma 35b) teaches that when Joseph withstood the enticements of Potiphar's wife, she threatened him with imprisonment, and exclaimed, 'Ani Kophephet Komatech," I will bend your [moral] steadfastness.' Joseph responded, 'Hashem Zokeph (with a final Kaf) Kephuphim,' Hashem straightens the bent. (Psalms 146:8)."

(Munk, the Wisdom of the Hebrew Alphabet, p. 136)

This period also marks the end of the Counting of the Omer, in which we worked tirelessly on our animal inclinations, "straightening ourselves out," and preparing ourselves to receive the Torah on the fiftieth day, like the fiftieth year of the Yovel.

The Perek Shirah elements of this week are also related to Shavuot. Shavuot is known also as Chag HaBikurim, the Festival of the First Fruits, when the first fruits of the seven species with which the Land of Israel is blessed were harvested and brought to the Temple. It is therefore quite appropriate that in include the Trees of the Field in general as well as the Vine, which is the first (and arguably the most important) of the seven species. Shavuot is also called Chag HaKatzir, the Harvest Festival, and the third Chapter of Perek Shirah, which begins with this cycle, is all about the vegetable kingdom.

It is also fascinating that just as the period immediately prior to Shavuot begins a new section of Perek Shirah, transitioning from the mineral kingdom to vegetable kingdom (beginning with a general category, entitled “Trees of the Field” (Ilanot HaSadeh), so too in Book 1, Week 35 transitions from domesticated animals to wild ones (beginning with a general category entitled “Wild Animals of the Field” (Chayot HaSadeh). These “collective” categories immediately prior to Shavuot seem to point to the general theme of unity associated with these weeks.  Furthermore, the emphasis on the Sadeh, the field, seems to relate to the fact that the Torah was not given in a home or in a city, but in the wilderness. The fields are also a place for meditation, prayer and closeness with G-d, also very much associated with this time of the year.

The verses of these two elements read as follows (translation from Rabbi Slifkin):

The Wild Trees are saying, "Then shall the trees of the forest sing out at the presence of G-d, because He comes to judge the earth." (Chronicles I 16:33)

The Vine is saying, "So says God: As the wine is found in the cluster, and one says: Do not destroy it, for a blessing is in it - so shall I do for the sake of my servants, so as not to destroy everything." (Isaiah 65:8)

The trees sing out in when they experience the presence of G-d, just as we celebrate our encounter with G-d on Mount Sinai.

Rabbi Slifkin explains that the Vine takes much labor to plant and to harvest, and to later produce its final outcome: wine. Yet, the greater amount of work brings about an even greater reward. ("Nature's Song, p. 170) Similarly, on Shavuot, we are repaid for all the hard work that took place during the Counting of the Omer.

Both verses also contain a strong element of judgment, tempered by Hashem's mercy. As much as Shavuot is a day of celebration, the unfortunate events that took place immediately following the giving of the Torah (ie. the sin of the golden calf), required Hashem's great mercy, as well as Moshe's begging on our behalf "not to destroy everything."

The section of Pirkei Avot for this period describes the great reward for studying Torah, very much in line with the upcoming holiday.

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[1] http://www.chabad.org/library/bible_cdo/showrashi/false/aid/15898/jewish/Chapter-14.htm