Fifth Set of 22 Days: Tet & Yud, the Rivers & the Wellsprings

Fifth Set of 22 Days: From First Days of Chanukah to Mid-Tevet

Tet & Yud

The Rivers are saying: "Let the rivers clap their hands, let the mountains sing for joy together!" (Psalms 98:8)

The Wellsprings are saying: "And as singers who are like dancers are all those who study You." (Psalms 87:7)

9. Carnage by wild beasts comes to the world for false oaths and the desecration of G‑d's name.

Exile comes to the world for idol-worship, sexual promiscuity, murder and the failure to leave the land fallow on the sabbatical year.

There are four time-periods when plagues increase: on the fourth and seventh years [of the sabbatical cycle], on the year following the seventh, and following the festivals of each year. On the fourth year, because of [the neglect of] the tithe to the poor that must be given on the third year; on the seventh, because of the tithe to the poor that must be given on the sixth; on the year after the seventh, because of the produce of the sabbatical year; and following each festival, because of the robbing of the poor of the gifts due to them.

10. There are four types of people: One who says, "What is mine is yours, and what is yours is mine" is a boor. One who says "What is mine is mine, and what is yours is yours" -- this is a median characteristic; others say that this is the character of a Sodomite. One who says, "What is mine is yours, and what is yours is yours" is a chassid (pious person). And one who says "What is mine is mine, and what is yours is mine" is wicked.

The 26th of Kislev begins the fifth set of 22 days of the Jewish calendar, which parallel the letters Tet and Yud, as well as the Rivers and the Wellsprings in Perek Shirah.

Just as we saw with the previous pairs, Tet and Yud are also complementary. Tet is connected to the Hebrew word Tov, good, which in turn is generally connected to the Torah and to light. Tet also means snake in Aramaic, which represents desire, as well as physicality in general. Connecting the two concepts, Tet is connected to the hidden good, as our sages comment that the Torah refers to the good inclination as good, and the evil inclination as "very good." (Rabbi Raskin, "Letters of Light: Tet"

http://www.chabad.org/multimedia/media_cdo/aid/2018348/jewish/Letters-of-Light-Tet.htm)

Yud represents spirituality. It is simply a dot on the page. The Heavens are said to have been created with the letter Yud. The Yud also generally represents wisdom. It is also connected to the pintele yid, the spiritual essence of every Jew, which if one digs deep enough one will certainly find.

The Rivers and the Wellsprings have a similar relationship. As explained previously, water in general is a symbol of Torah. The Rivers also represent the revealed physical life - rivers are usually full of fish, as well as other fauna and flora that are a great source of sustenance for those near it.

Wellsprings represent Torah as well; Torah that comes from deep within, and comes out through much digging (like the wells of Isaac). The Baal Shem Tov had a vision in which he encountered Mashiach and asked him he would come. The answer: "When the your wellsprings have spread outwards."

The 22 days of this cycle all fall within Chanukah as well as the beginning of Teveth, including the fast of the Tenth of Teveth. Chanukah is about the victory of Torah and light over Greek wisdom and darkness. Teveth, the coldest month of the year, is known as the time when "the body benefits from the body." This is connected to physical desire and the snake, as mentioned above. The month of Teveth is represented by the tribe of Dan, which has the snake as its symbol.

The Lubavitcher Rebbe explains that the concept of "the body benefits from the body," has also a very spiritual dimension. It is about how the essence of the Jewish people connects to the essence of G-d. This is connected to the idea of digging and finding the spiritual within the mundane and the spread outward of the wellsprings of the Ba'al Shem Tov.

The tenth of Teveth has the potential for being an incredibly happy and spiritual day. This potential is connected to another fast which is also on the tenth of the month, Yom Kippur, and will be fulfilled with the coming of Mashiach.

Sixth Set of 22 Days: Kaf & Lamed, Day and Night

Sixth Set of 22 Days: From Mid-Tevet to Yud Shvat

Kaf & Lamed

Day and Night

11. There are four types of temperaments. One who is easily angered and easily appeased--his virtue cancels his flaw. One whom it is difficult to anger and difficult to appease--his flaw cancels his virtue. One whom it is difficult to anger and is easily appeased, is a chassid. One who is easily angered and is difficult to appease, is wicked.

12. There are four types of student. One who is quick to understand and quick to forget--his flaw cancels his virtue. One who is slow to understand and slow to forget--his virtue cancels his flaw. One who is quick to understand and slow to forget--his is a good portion. One who is slow to understand and quick to forget--his is a bad portion.

The 18th of Teveth began the sixth set of 22 days of the Jewish calendar, which parallels the letters Kaf and Lamed, as well as the Day and the Night in Perek Shirah. This 22-day period begins in Teveth and runs through almost half of Shevat.

Kaf is connected to the Hebrew 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). Kaf 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 Kaf).

Lamed is the root of the words Lilmod (to study) and Lelamed (to teach). 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.

In Kabbalah, the Day is connected to intellect, while the Night represents that which is above intellect, particularly Emunah, faith. These concepts can be found in the verses each of the two sing in Perek Shirah:

The Day is saying: "Day to day utters speech, and night to night relates knowledge." (Psalms 19:3)
The Night is saying: "To speak of His kindness in the morning, and of His faithfulness by nights." (Psalm 92:3)

The Hebrew word for knowledge is Da'at, which in Kabbalah is interchangeable with Keter. Faithfulness above, in Hebrew, is Emunah.

Teveth is a time of the year where the nights are particularly long and cold, yet around this time is also when the nights slowly start getting shorter again, and the days start getting longer. Our sages tell us that long nights were given in order to study Torah. Traditionally, the Oral Torah is what is studied by night, while the Written Torah is studied only during the day.

Shevat is particularly connected to all of the above. As explained in Book 1, Shevat is connected to the Tribe of Asher, which stands for Ta'anug (pleasure). Shevat is also very much connected to Emunah, given that we celebrate the New Year of the Trees, Tu B'Shvat, in the middle of the winter. Finally, Shevat is connected to the Oral Torah. Moshe began teaching the Oral Torah to the Jewish People during this month, and the Chidushei HaRim teaches that all insights in the Oral Torah for the entire come to a person during the month of Shevat.

Seventh Set of 22 Days: Mem & Nun, Sun and Moon

Mem & Nun

Sun and Moon

13. There are four types of contributors to charity. One who wants to give but does not want others to give--is begrudging of others. One who wants that others should give but does not want to give--begrudges himself. One who wants that he as well as others should give, is a chassid. One who want neither himself nor others to give, is wicked.

14. There are four types among those who attend the study hall. One who goes but does nothing--has gained the rewards of going. One who does [study] but does not go to the study hall--has gained the rewards of doing. One who goes and does, is a chassid. One who neither goes nor does, is wicked.

The 12th of Shevat began the seventh set of 22 days of the Jewish calendar, which parallels the letters Mem and Nun, as well as the Sun and the Moon in Perek Shirah. This 22-day period begins in Shevat and runs through the beginning of Adar. Because this year is a Jewish leap year, it will span the entire month of Adar I and run for a full 49-day cycle.

Mem is the middle letter of the Hebrew alphabet.  The open Mem represents the revealed aspects of the Torah, whil the closed Mem (the end-letter) represents the secret aspects of it. (Tractate Shabbat 104a, See Raskin, p. 129) It's central role is also reflected in Hebrew words for many of the fundamental parts of nature, such as Mother (Em), Water (Mayim), Shamayim (Sky), and Shemesh (Sun). The Mem also represent the womb. (Raskin, p. 130) Mem, along with Alef and Shin, is also known as one of the "mother-letters" in Kabbalah. 

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 Rabbeinu. Joshua is called Yehoshua Bin Nun, the son of Nun, because a teacher (in this case, Moshe) is like a parent.

In Kabbalah, the sun is connected to Chochmah, wisdom. The moon is Malchut, as it reflects the light of the sun, in a way that can be absorbed by the naked eye. This phenomenon also very much represents the idea of the Oral Torah. Talmud teaches that Moshe was like the sun, while his disciple, Joshua, was like the moon. (Bava Batra, 75a) 

The Sun is saying: "The sun [when covered by] the moon, stood in its abode; they speed at the light of Your arrows, and at the shining of your glittering spear." (Habakuk 3:11)

The Moon is saying: "He made the moon for the festivals; the sun knows the time of its coming." (Psalm 104:19)

It is fascinating how the song of the sun refers to the moon, while the song of the moon refers to the sun. The sun and the moon represent the ultimately duality, often found in many aspects of nature. The Talmud teaches that at first, both the sun and the moon were the same size, and it was exactly the aspect of kingship regarding them that led to a potential conflict: "The moon said to the Holy Blessed One, 'Sovereign of the Universe! Is it possible for two sovereigns to wear one crown?' God answered, 'Go, then, and make yourself smaller.' (Chullin 60b)

Shevat is very much a celebration of nature. On Tu B'Shvat, we celebrate the New Year of the Trees. As explained previously, Shevat is also very much associated with the Oral Torah.

In the calendar, the sun determines the days, weeks, and seasons, while the moon determines the months. It is around this time of year that the cycles of the sun and the moon have to completely align. That is why often, 7 times every 19 years, the Jewish calendar contains not one, but two months of Adar.

Adar is also very much about duality, particularly the holiday of Purim, which contain so many pairs, sometimes complementary and sometimes antithetical: Mordechai and Esther, Haman and Achashverosh, Mordechai and Haman... Purim, and the mitzvot associated with the day, are also very much tied to the letter Mem: Mishloach Manot, Matanot L'Evionim, Mikrah Megillah, etc. Finally, Adar and Purim in particular is associated with the Sha'ar HaNun, the 50th gate. 

Adar is the month of Pisces (fish, Nun). The 7th of Adar is also the date of the birth, as well of the passing, of Moshe Rabbeinu.

Just like the dual relationship of the sun and the moon, the verses of Pirkei Avot also point to a similar duality in our relationship with others. When we are giving like the sun, do we want others to be giving as well? When we receive (knowledge) like the moon, is that a joint activity or do we share that experience with others?

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.