Week 36 (From the Book): To Have Emunah

The gazelle is saying, "And I shall sing of Your strength, I shall rejoice of Your kindness in the morning, for You were a refuge to me, and a hiding place on the day of my oppression." (Psalms 59:17)

Rabbi Yossi would say: Whoever honors the Torah, is himself honored by the people; whoever degrades the Torah, is himself degraded by the people.

Chesed shebeYesod (kindness within the context of foundation and firmness)

Week thirty-six in the Jewish calendar marks the holiday of Shavuot. The entire week is also known as “Shivah Yemei Miluim,” in which Shavuot sacrifices could still be brought to the Temple. On this week in Perek Shirah, the gazelle praises Hashem’s kindness in the morning, a shelter and refuge in times of trouble. (Psalm 59: 17)

The Hebrew word for gazelle is Tzvi, which has the same gematria as the word emunah, complete faith in Hashem. The word tzvi is composed of three letters, tzadi, beit, yud, and is an acronym for the phrase “tzadik b'emunatoh yichieh,” "a tzadik lives through his faith," a verse from the prophet Habakkuk. The Talmud explains that this verse is actually a summary of the entire Torah that was given to Moses on Mount Sinai on Shavuot.[1]

The song of the gazelle expresses its faith in Hashem, both in the morning and in times of trouble (“night”). A similar concept is found in the beginning of Psalm 92, which states, “It is good to give thanks to the Lord, and to sing to Your name, O Most High; To declare in the morning Your kindness and Your faith at night.”[2] After the troubles we encountered during the Counting of the Omer, which is associated with the night, on Shavuot, we witness the revelation of Hashem, clear as day.[3]

The horns of the gazelle are like a double crown, and we know that the Jewish people also received a double crown on Shavuot, as a reward for their faith in G-d. The Midrash teaches that while other nations refused to accept the Torah, the Jews did not even first ask what was in it. They simply stated, "Na'aseh veNishmah," "We will do and we will listen." The Jewish people willingly accepted to fulfill the commandments of the Torah even before knowing and understanding what they entailed. Hashem therefore gave each Jew two crowns, one for “Na'aseh” (we will do) and another for “Nishmah” (we will hear/understand). Unfortunately, these crowns were later removed after the sin of the golden calf.

The number thirty-six represents the thirty-six secret tzadikim that sustain the world. The number thirty-six is also ​​the total number of Chanukah candles that are lit during the eight days of the holiday. These two concepts seem connected to the light revealed to us on Shavuot, when, due to our efforts during the Counting of the Omer, we are all closer to being on the level of tzadikim. These thirty-six tzadikim are literally the foundation of the world.

This week’s lesson in Pirkei Avot comes from Rabbi Yossi, who teaches that one who honors the Torah will be honored by others, while one who dishonors the Torah, will be dishonored by others. (IV: 8) This lesson is strongly related to the giving of the Torah, as well as to the unfortunate events that took place shortly thereafter. When we accepted the Torah, we were shown great honor, but when we dishonored the Torah with the sin of the golden calf, that honor was taken away.

On this week, the combination of sefirot is chesed shebeyesod, kindness within foundation. On Shavuot, the Jewish people had to stand firm (by not getting too close to the mountain and not letting their souls expire completely from the tremendous Divine revelation), in order receive from G-d the great good that is the Torah. (As the week of Shavuot and the Shivah Yemei Miluim, this week also represents the “eighth week” of the cycle of Hod)

A lesson in self-improvement we may learn from the gazelle is that we must have faith in Hashem at night (during difficult times), knowing full well that the night will eventually pass and we will be able to thank Hashem in the openly revealed light of day.

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[1] Makkot, 24A

[2] Psalm 92: 2,3

[3] Shem M’Shmuel, Lag Ba’omer

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

PEREK SHIRAH: The elephant is saying, "How great are your works, G-d; Your thoughts are tremendously deep." (Psalms 92:6)

PIRKEI AVOT: His son, Rabbi Yishmael would say: One who refrains from serving as a judge avoids hatred, thievery and false oaths. One who frivolously hands down rulings is a fool, wicked and arrogant.

He would also say: Do not judge on your own, for there is none qualified to judge alone, only the One. And do not say, "You must accept my view," for this is their [the majority's] right, not yours.

SEFIROT: Gevurah shebeYesod (discipline and judgment within the context of foundation and firmness)

As we arrive at week thirty-seven, the week after Shavuot, the elephant in Perek Shirah proclaims, "How great are your works, G-d; Your thoughts are tremendously deep." (Psalms 92:6) The Hebrew word for great used by the elephant is gadlu, from the word gadol, big, and the elephant itself is the largest of all the land animals. The verse of the elephant is also from Psalm 92, mentioned in the previous week.

On Shavuot, we were all deeply impressed with the greatness of Hashem and His Torah. After this day of great Divine revelation, we all become higher and greater spiritually. The elephant comes to emphasize to us the greatness of that experience, and that it is important not to let ourselves forget it. Elephants, after all, are renowned for their memory. Physical greatness is also associated with the week after Shavuot because that is when we read the Torah portion of Nasso, the largest one in all of the Five Books of Moses.[1]

The number thirty-seven has the gematria of the root of the word gadol (big). Thirty-seven is also the numerical difference between the name of Moses (345) and Korach (308).[2] The “deep thoughts” mentioned by the elephant may actually be a reference to the rebellion of Korach against Moses and Aaron. 

Korach wanted the leadership position to himself and convinced a susbstantial number of his fellow tribesmen and neighbors to rebel. During his confrontation with Moses and Aaron, Korach and his congregation were miraculously sucked into a deep pit, which Pirkei Avot states was thought of and created by G-d in the very first week of Creation. The Rebbe explains that Korach and his group were brought into the pit while still alive in order that they be granted the opportunity to repent and return to G-d, as did Korach’s sons. This event happened on Rosh Chodesh Sivan, the begnning of this current month, and the Torah portion entitled “Korach,” which recounts this story, is often read communally by the Jewish people during the last days of Sivan.

It is appropriate that Moses is also associated with the elephant, the largest of the land animals, because as noted in Week 4 and Week 23, Moses is also related to the eagle, the largest bird, and the Leviathan, the largest sea animal. Moses was, and will always be, the greatest of all prophets.

The lesson from Pirkei Avot for this week is from Rabbi Yishmael, who teaches that one who refrains from making legal ruling removes himself from enmity, theft and unnecessary oaths: but one that frivolously issues legal decisions is a fool, wicked and arrogant. (IV:7) Rabbi Yishmael also states that the only one who can judge on his own is G-d, and that an individual should not say, “Accept my view,” for that is the right of the majority, not the individual’s.

The teaching of Rabbi Yishmael is connected with the emphasis on unity and harmony linked to the month of Sivan, as well as to the humility necessary in order to properly fulfill the commandments of the Torah. We must do all that is in our power not to aggrandize ourselves at the Torah’s expense, always remembering that only G-d is truly great.

Rabbi Yishmael’s words are also a clear reference to the interactions between Moses and Korach. Korach was an enormously rich person, with a deep-seated enlarged view of himself. During his rebellion against Moses and Aaron, Korach’s claim was based on a concept similar to the latter part of Rabbi Yishmael’s words; that Moses and Aaron should follow the majority and not retain key positions for themselves. Moses explained that Korach’s rebellion was ultimately against G-d Himself, who had chosen him and Aaron as the leaders of the Jewish people. As noted above, G-d does, and will, judge alone.

The combination of sefirot for this week results in gevurah shebeyesod. On this week, we must work with strength and discipline to maintain our solid foundation in our study of Torah and our fulfillment of mitzvot. The elephant represents this strong foundation. After all, who can move an elephant against its will?[3]

Finally, a lesson in self-improvement that we learn from the elephant is that even the largest animal realizes the infinite greatness and depth of Hashem.

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[1] Nasso has 176 paragraphs; the largest Psalm, 119, has 176 verses; the largest Talmudic tractate, Bava Batra, has 176 folios.

[2]Dr. Akiva G. Belk, “Elazar, Korach, Shuvah, Pride and Depression,” available at http://www.jewishpath.org/gematriaelazarkorachetc.html; http://www.safed-kabbalah.com/Arizal/Korach5761.htm

[3] There also appears to be a connection between the elephant, Pil in Hebrew, and Eliyahu HaNavi. Both have the same gematria, 120; See also Talmud, Brachot 56B, where the description of a dream with an elephant follows the description of a dream with Pinchas, who is Elijah.   

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

The Lion is saying, "G-d shall go out as a mighty man, He shall arouse zeal, He shall cry, even roar, He shall prevail over His enemies." (Isaiah 42:13)

Rabbi Yonatan would say: Whoever fulfills the Torah in poverty, will ultimately fulfill it in wealth; and whoever neglects the Torah in wealth, will ultimately neglect it in poverty.

Tiferet shebeYesod (beauty and balance within the context of foundation and firmness)

And in the thirty-eighth week, at the end of the month of Sivan, comes the opportunity for the lion to declare in Perek Shirah that the Lord will come as a mighty warrior, and shall take revenge as a man of war. Triumphant, Hashem will roar and overcome His enemies. (Isaiah 42:13) This verse is connected with the month of Sivan, where all the people trembled at the voice of G-d presenting the Ten Commandments on Mount Sinai.

The lion’s verse is also related to the tribe of Zevulun, who would go out to sea in search for trade. Our sages make a very interesting link between the idea of "going out to war” and "going out in order make a living," which as we know can be a kind of war. (See Week 20 regarding how the age of twenty is both the age to pursue a livelihood and to enlist for war).

The week of the lion is not only the last week of the month of Sivan, but is also the last week of spring. The next two months of the summer, Tammuz and Av, are quite intense, and are closely linked to the destruction of the Temple. Moreover, these months are also connected to the reconstruction of the Temple and the coming of Mashiach.

In this verse for week thirty-eight, Hashem Himself is referred to as a lion. It should be noted that the Temple is also often referred to as a lion (Ariel, which literally means "lion of G-d"). The lion is also the symbol of the tribe of Judah, from whom comes King David and Mashiach. There is a Midrash that further explores this lion theme: "The lion (Nebuchadnezzar, the Babylonian emperor) appeared during the lion (the month of Av) and destroyed Ariel (the Temple), so that the Lion (G-d) will appear during the lion (the month of Av) and rebuild Ariel."[1] Similarly, the lion’s verse compares Hashem to a man at war, a roaring lion, who will defeat His enemies and redeem His people.

In the last week of Sivan we prepare spiritually, physically, and psychologically, for the intense period that is to come. The next months of Tammuz and Av can be ones of much pain, but also contain the spirit of redemption - it all depends on how we approach them. In order to succeed, we must connect with the spark of the lion of Judah, of David, and of Mashiach, which each of us carries inside. If we prepare well, taking into account everything we learned from Passover to Lag Ba’Omer, to Shavuot, we will be strong as lions and, with G-d constantly on our side, we will have absolutely nothing to fear.

Thirty-eight is the gematria of the Hebrew word Bul, the Biblical name given to the month of Cheshvan. The Torah states that “in the month Bul, which is the eighth month, the house [of G-d] was finished throughout all the parts thereof, and according to all the fashion of it, and he [Solomon] built it in seven years.”[2] On week twenty-three, in Adar, we had discussed the significance of the gematria of the word Ziv, the biblical name given to the month of Iyar. We mentioned how on Iyar the construction of Solomon’s Temple began. Having fully experienced the redemption of Adar and Nissan, having worked on ourselves in Iyar, and experienced the revelation of the Torah in Sivan, our internal Temple should now feel completed. It is our duty to properly protect that Temple, and to bring about the reconstruction of the Temple in Jerusalem.

Thirty-eight is composed of the letters chet and lamed, which form the word chol, meaning sand, and reminds us of the blessing Abraham received that his offspring would be as numerous as the sand in the sea. Chol also means profane, connected to the destruction of our Temple, our exile, and the profanation of G-d’s name that took place in the months that follow Sivan. Chet and lamed also form the word lach, which means wet or fresh. We leave Sivan and spring as a whole, fresh and full of water (a metaphor for Torah), and are now ready to face the summer heat.

The Pirkei Avot lesson for this week is from the teaching of Rabbi Yonatan (IV: 9): one who fulfills the Torah in poverty will fulfill it in wealth, but whoever neglects the Torah in wealth will come to neglect it in poverty. During this week we experience a similar concept. If we violate the Torah so close after we experienced its revelation in Sivan, it will be even harder to fulfill it in the potential poverty experienced during the months of Tammuz and Av. However, if we fulfill the Torah during those months of "poverty," we will transform them into months of tremendous spiritual, intellectual, and emotional enrichment, with the coming of Moshiach. In addition, our commitment to the Torah in the "spiritual poverty" of exile will be compensated with the ability to fulfill the Torah in the “spiritual wealth” of the Messianic era.

This week’s Pirkei Avot is also closely linked to the tribe of Zevulun, given its wealth and ability to provide for the tribe of Issachar, who was devoted entirely to the study of Torah. Zevulun itself, although more professionally active than Issachar, also remained faithful to the Torah and devoted to its study.

The sefirot combination for this week results in tiferet shebeyesod: beauty and balance within foundation. During this week, we feel the beauty and balance of the Torah within us, and reinforce our Jewish foundations in order to face the difficult coming months.

A lesson in self-improvement that we draw from the lion is that we must be brave and willing to “go out” beyond our insulated worlds and comfort zones in order to help those around us.

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[1] Yalkut Shimoni, Section 259

[2] Kings I, 6:38

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

The Bear is saying, "Let the wilderness and its cities lift up their voice, the village that Kedar inhabits; let the inhabitants of the rock sing, let them shout from the peaks of the mountains. Let them give glory to G-d and tell of His praise in the islands." (Isaiah 42:11-12)


Rabbi Meir would say: Engage minimally in business, and occupy yourself with Torah. Be humble before every man. If you neglect the Torah, there will be many more causes for neglect before you; if you toil much in Torah, there is much reward to give to you.

Netzach shebeYesod (victory and endurance within the context of foundation and firmness)

This week marks Rosh Chodesh Tammuz as well as Gimmel Tammuz, the date of the Lubavitcher Rebbe’s passing and also the beginning of the liberation of the Sixth Lubavitcher Rebbe. Tammuz is represented by the tribe of Reuven, Jacob’s firstborn.

The name Reuven comes from the word reiyiah, sight, and the month of Tammuz is related to the tikkun, the fixing, of our sense of sight. Reuven is also connected to teshuvah in general. The Midrash states about Reuven that he was the first to repent out of love, without first being chastised by Hashem.[1]

This month is also connected to the tikkun for the sin of the spies. Moses sent spies that journeyed throughout the Land of Israel during the entire month of Tammuz and, except for Joshua and Caleb, viewed the Land of Israel in a negative light.


Tammuz also is connected to several tragedies that occurred on the 17^th day of this month. Among these tragedies is the destruction of the first tablets containing the Ten Commandments, as well as the breach of the walls of Jerusalem. However, Tammuz is also connected with the final redemption. In the future, when we ultimately repent and are redeemed, the 17^th of Tammuz will no longer be a day of fasting and mourning, but rather a day of celebration.


The transformation and teshuvah of Tammuz parallels that of Reuven. Jacob took away Reuven’s firstborn rights after a severe mistake he made involving one of his father’s concubines. Reuven spent his entire life doing teshuvah for his sin. The Torah recognizes his repentance, still referring to Reuven as the firstborn son of Jacob long after the unfortunate event took place.

On the thirty-ninth week, the Bear sings in Perek Shirah, asking all to raise their voice: the desert and the cities, the villages, and the wilderness of Kedar; everyone is to chant melodies and cry with joy: those that dwell among the rocks and on the top of the mountains as well as those in the islands. (Isaiah 42: 11-12)

The song of the Bear alludes to the concept of looking at the world with good eyes, in a positive light. The Bear sees that the deserts, the cities, the villages, the mountains and the islands, all have the great potential of praising G-d. This is how we should all see the world – everyone has this potential. We just need to open our eyes to see it.

One of the main accomplishments of the Rebbe, which actually began with the Previous Rebbe, was to always see in each follower and in every Jew their enormous potential for good. That is how the Rebbe was able to form so many leaders and inspire so many people. The Rebbe was able to spread the light of Judaism and of Chassidism to the far corners of the world: cities as well as spiritual deserts, mountains and isolated islands.

Eliyahu HaNavi, who will announce the coming of Mashiach, is also associated with the Bear. As explained in week 12, the Tanach states that before Elijah ascended to heaven, Elisha asked him for a double portion of Elijah’s own strength.[2] Soon afterwards, when Elisha purified the waters of a particular city, he was insulted by a few young men who would make their money transporting clean water from another location. Elisha’s miracle had rendered their services useless. The youngsters starting instigating Elisha, calling him bald, which was meant to strike a contrast between him and Elijah, who had a head full of hair. After the insult, Elisha cursed these youngsters, and two bears (an apparent reference to the double portion he had received from Elijah) came out of the wilderness and killed them.[3]

It is interesting to note that just as the bear’s song makes explicit references to Arabia (Kedar), the Talmud contains various stories of how Elijah would disguise himself as an Arab when he would appear before tzadikim, either as a way to test or help them.

Thirty-nine is the number of the types of work prohibited on Shabbat. These prohibitions parallel the thirty-nine types of work performed in building the Mishkan, a miniature Temple where the Divine Presence resided. The Mishkan represents a microcosm of the world, and just as G-d rested on the seventh day during the creation of the world, the Jewish people rested on the same day when they were building the Mishkan.

The Bear’s song refers to distant and uninhabited places that have the potential of praising Hashem, thus making a home for Hashem in this world. The Midrash Tanchumah teaches that G-d’s primary objective in creating the world was in order to make a home for Him in the lowly realms. That home is the Mishkan.


The letters that form the number thirty-nine, lamed and tet, spell out the word tel, which means mountain. The laws pertaining to Shabbat are known as "mountains on a wire," because a vast number of prohibitions are deduced from just a few explicit verses in the Torah.

The Pirkei Avot of this week is expressed in the teachings of Rabbi Meir.  The Talmud states that whoever saw Rabbi Meir studying, witnessed how he would take mountains and grind them into each other. He was also known for miracles, many of which involved Eliyahu HaNavi.

Rabbi Meir also represents the idea of teshuvah, return to G-d, and ​​seeing the potential in people and in faraway places. He was himself a descendant of Roman converts. When a certain group of people mistreated and insulted him, he followed the advice of his wife Beruria, and instead of praying for their destruction, prayed that they do teshuvah, which they ultimately did.[4]


Rabbi Meir states that we should minimize our commercial activities in order to focus ourselves in Torah study. He advises us to be humble towards everyone. Furthermore, he teaches that if we waste Torah study time, we will find many obstacles against us, but if we toil greatly in its study, we will find abundant reward. Rabbi Meir’s words are also connected to Tammuz, Reuven and the process of teshuvah, demanding that we humbly transform any lack of dedication to the Torah (which caused such obstacles and tragedies for our people), into full dedication and toil, leading ultimately to enormous reward.

This week, the combination of sefirot results in netzach shebeyesod. We must be persistent and determined to maintain our foundation in Torah and mitzvot. We know that Joseph, who represents the sefirah of yesod, had to endure Potiphar’s wife’s constant attempts to seduce him, and yet Joseph was ultimately successful in resisting her. Rashi compares Potiphar's wife to a bear. There will always be bears trying to distract us from our central purpose. We must stand firm and strong like a bear, and not lose sight of our goal.

This week, we learn from the bear that wherever we find ourselves, we must attempt to speak of the Torah and elevate the place we are in as much as possible.

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[1] Medrash Hamevuar; http://torahweb.org/torah/2004/parsha/rwil_vayeshev.html

[2] 2 Kings 2:9

[3] 2 Kings 2:23-25

[4] Talmud Brachot 10a

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

The wolf is saying, "For every matter of iniquity, for the ox, the donkey, the lamb, the garment, for every lost item which he says, 'This is it,' the matter of both of them shall come before the judge; he who the judge finds guilty shall pay double to the other." (Exodus 22:8)

Rabbi Eliezer the son of Yaakov would say: He who fulfills one mitzvah, acquires for himself one angel-advocate; he who commits one transgression, acquires against himself one angel-accuser. Repentance and good deeds are as a shield against retribution.

Hod shebeYesod (glory and gratefulness within the context of foundation and firmness)

In week forty, still in the beginning of the month of Tammuz, the wolf sings in Perek Shirah that for every matter of crime - upon the ox, donkey, sheep, clothes or any lost time for which there is a dispute - the cause of both parties shall come before the judge, and the one whom the judge finds guilty shall pay double to the other.” (Exodus 22:8)

The song of the wolf has a very strong connection with Reuven. As explained in the previous week, Reuven had lost the double portion that was his right as a firstborn because of a mistake he made by moving the bed of one of Jacob's concubines. On another occasion, when Jacob refused to let his children take Benjamin to Egypt, Reuven said that if he personally did not bring Benjamin back, he would be willing to give up his two sons. This would amount to a double loss.

The wolf is the symbol of the tribe of Benjamin, who in turn, is also closely connected to the song of the wolf. After arriving in Egypt, Benjamin is accused of theft by the viceroy (Joseph).

Of all of Jacob’s children, Benjamin is also the one most connected with the Land of Israel, because he was the only one who was born there.

The wolf’s song also contains a very interesting parallel with the conquest of the Land of Israel. Rashi’s first comment in the Torah explains why the Torah begins with the creation of the world and not with the first mitzvah, of blessing the new moon, which was given at the time of our departure from Egypt. Rashi explains that when the nations of the world accuse us of being “thieves," claiming that we are "stealing" the land, we will respond saying that the world and all that is in it belongs to G-d, and that it is He who determines what land to give to whom.

Forty is related to the intensification of firmness and stability of the number four. The number forty is also deeply related to the concept of internalizing G-d’s eternal truth: the Torah. Forty is the number of days and nights that Moses spent in Mount Sinai to receive the Torah. Forty is also the number of years the Jews wandered in the desert, the number of days and nights of the Flood, and the number of seah (unit of measurement) of water required for a kosher mikvah.

In Pirkei Avot, the age of forty is associated with understanding – it takes forty years to truly understand his master’s teaching. Moreover, pregnancy is forty weeks long (the time in which an angel teaches the fetus the entire Torah). Finally, the spies spent forty days scouting the Land of Israel (from Rosh Chodesh Tammuz to Tisha B’Av, including this very week).

In Perek Shirah, the wolf sings of the verdict for a person who steals. It is known that the Flood only began after people began to steal. The Flood also served as a mikvah to purify the world.

This week, the lesson in Pirkei Avot is found in the words of Rabbi Eliezer the son of Yaakov, who teaches that he who does a mitzvah acquires for himself a defender, and he who commits one transgression, acquires for himself an accuser. Repentance and good deeds are like a shield against retribution (punishment). (IV: 11) Pirkei Avot’s lesson is closely linked to thievery, a transgression that brings about an accuser. At the same time, it is also linked to the month of Tammuz and the tikkun of sight. It is important to look favorably upon the other and upon their possessions. Often jealousy is what leads to theft. We should also look favorably upon people, in order to serve as good defenders. We also see here the theme of teshuvah, closely connected with the tribe of Reuven.

The combination of sefirot results in hod shebeyesod, glory and gratefulness within the context of foundation and firmness. This week we should be thankful, dedicated, and grounded in our moral ways. The lesson in self-improvement we learn from the wolf is that we cannot give in to corruption. We must stand strong in order that justice and truth prevail over falsehood.