Chodesh Cheshvan- From the Bnai Yissasschar
The rains flooded Eretz Yisrael this week and a rainbow framed the Yerushalayim sky Wednesday afternoon- all on schedule in Parshas Noach. The month of Cheshvan- what is in store for us? Listen here.
YESOD
B’H YERUSHALAYIM IH’K
YESOD
Tzaddik Yesod Olam (Mishlei 10:25). The definition of Yesod is intrinsically bound to the Tzaddik, who is connected to the Olam, the universe, through the Middah of Yesod.
The day of the great Tzaddik, Rebbe Shimon Bar Yochai falls out on Hod of Hod. This was the aspect of total bitul-self nullification that characterizes the Tzaddik. Hod of Hod is the most grateful of days, being in a posture of total receptivity, yielding to the Ratzon Hashem. To a Tzaddik, there is nothing in the world, nothing at all except the Ratzon Hashem. The Tzaddik occupies no place or space. That is Hod of Hod. But the day following Rebbe Shimon’s passing, although still in the sefira of Hod, touches the beginning of the next sefira of Yesod. It is Yesod of Hod, that aspect of Hod humility and gratitude that bonds us to Hashem and to our soul family. The Tzaddik begins in Hod, but enters immediately into Yesod. This is true for the Tzaddik of the generation, but is true on a lower level with every Jew. Ameych Kulam Tzadikim. Every Jew is in the Bechina and has an aspect of Tzaddik, and needs to know that Hod draws into Yesod.———————————–
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In our generation, it is hard to relate to the concept of Tzaddik. The seforim say that the Tzaddik is not just a higher Neshama, a more actualized Jew, a holier person, someone who has thoroughly worked on themselves and is perfect. This is not the Tzaddik. The Tzaddik is something entirely different. A different being. A different category of human. Rebbe Shimon bar Yochai was of the category of Tzaddik. His entire purpose in life was to fix the sin of Adam Harishon. This was not just a goal he had, a project that he tried to be part of. He had no life, no desire, and no thought other than fixing the world. His thirteen years in the cave opened the way for the thirteen Midos of Rachamim to reenter the world. His thirteen years of being buried under the sand changed his body so that the skin literally peeled off, and this enabled him to fight the primordial snake, which also sheds its skin. In the end, his efforts were rewarded. He brought down to the world that original light that Hashem had hidden in the mysteries of the Torah. He fixed the sin of Adam Harishon, and prepared the world for the next level of creation- the Mashiach revelation. As Rebbe Shimon himself said, the book of Zohar will usher in the coming of Mashiach.
The topic of Tzaddik is often either misunderstood or the topic is shunned. Our nation has been burned by loyalty to Tzaddikim who were disloyal to Torah. The coming of Chasidus on the heels of the false Mashiachs opened wounds that were still raw. Yet, the concept of Tzaddik exists in Torah, and is given its first representative in human form in the life of Yosef Hatzadik.
The description of Tzaddik was added to Yosef’s name only after he successfully passed the test with the wife of Potifar. Rav Kaplan explains that since Yosef Hatzadik was the first person to be born from the most perfect love, namely that of his parents Yaakov Avinu and Rochel Emainu, he could relate only to a perfect zivug. Although he was tempted with Eshet Potifar, his inherent longing for an appropriate zivug was stronger. The pleasure that he could have had improperly was replaced with the pleasure of uniting with his Divine purpose. Eventually when his true soul mate appeared and they married, they brought down two souls equal in holiness and greatness of soul to the sons of his father Yaakov.
The sefira of Yesod has many aspects to it. It is about correct and healthy bonding in relationships. This includes a spouse, but also includes any two people in any kind of relationship. Is the relationship appropriate, is it healthy, is it real, is it bringing more of Hashem’s light into the world? These are fundamental questions that we tackle, and hopefully adjust, during the week of Yesod.
The word Yesod contains a great secret in helping us with all relationships. It can be divided into the letter Yod and the word Sod. The Yod is the soul of a Jew, the word Sod means secret. We can begin to perfect our relationships by focusing on the point of soul, the pintele yid, in the person. The secret of a Jew is that soul, which as the Rebbes teach, is equal in all of us. We are but one soul, albeit in millions of bodies. The Sod of Yesod is focusing on the Yod, the soul, of each person who shares our life’s journey. The soul has its points of perfection, and Rebbe Nachman teaches that to raise any Yesod relationship to its highest point, we must focus only on the good point in every person. This meditative, directed and laser beamed focus will have the effect of elevating the person, even without effort on their part. This is the secret of all Jews being intertwined and responsible for another. We can help; we must help each other by searching for the secret perfect point in our partners, and concentrating on this point. We will eventually find more points of goodness, until we can help pull them out of their small minded place and into a place more comfortable and closer to us. 
A code name for Yesod in Kabala is the word and concept of Chai, life. Another code is the word Kol, which means all encompassing. The Tzaddik is concerned only with the highest Ratzon Hashem. This is the sod of the words Lechol CHai Ratzon, whose first letters spell Rochel, mother of the Tzaddik. The life force, the chiyus of the Tzaddik is truly pulsating with creative life, and this life force encompasses all of creation, and all of spanned time. Each Jew reaches some level of tikun in Yesod every year during sefira. Yesod is also viewed as a channel, or a pipeline, channeling and directing the energy of life into the vessel of Malchus, of daily life. The week of Yesod is a time to decide and daven about where we want our energies and life force to be directed and deposited.
Chulda Hanivia was the female prototype of Yesod. She was a cousin of the Navi Yirmiyahu, and lived at the same time as him, before the churban Bayit Rishon. The Medrash reveals that she and her husband had a perfect Yesod bond. Her husband, Shalum Ben Tikva, was one of the great leaders of his time, and he was a great Baal Chesed. He sat at the entrance to their city with a barrel of water and would give drinks to passers by to refresh them from their journey. The Medrash says that in the merit of the Mitzva that he did, his wife, Chulda received Divine inspiration and became a prophetess. Zachu Ish V’Isha, Schechina Baynayhem. If husband and wife merit and are pure, the Divine Presence dwells with them. The Shechina was channeled through him into the pure vessel of Chulda.
The Gemara (Megilla 14) reveals the Yesod based lineage of Chulda. Both she and her husband were descended from the marriage of Rachav and Yehoshua. Rachav was that great woman who had sinned in the Midda of Yesod, and later did such a comprehensive Teshuva that she merited marriage to the foremost Talmid of Moshe Rabbeinu. Yehoshua himself was a descendent of Yosef Hatzadik.
The Medrash reveals that generally, Chulda prophesized to women only, in keeping with a heightened Yesod purity. Rashi comments that Chulda had an office in the Lishkat Hagazit, the area in the grounds of the Bais Hamikdash that housed the Sanhedrin high court. Her office was situated in such a way that it was open to receive her students, but was shut off from view of the Sanhedrin and the Jews going there for guidance.
The king at the time, Yoshiyahu, sent messengers to her, asking her to reveal the Word of Hashem. They had just found an ancient Sefer Torah in the Mikdash area, and it was open to the Tochacha of Devarim. This frightened the righteous king. Rashi brings the Chazal that Yoshiyahu sent to her, and not to the other prophets of the time Yirmiyahu or Tzefania because he felt that he needed the message of Hashem delivered in a more compassionate way. This is an interesting slant on the power of Yesod. The Halacha says that a Navi is forbidden to stifle or quash his Nevua. We also are told by the Rambam that a Navi would lose control of voluntary motion during Nevua, often falling to the floor or speaking as if frozen to the spot. If so, what difference would there be to have Chulda or Yirmiyahu deliver the Nevua? The message would still be the same. Nevertheless, since women are generally compassionate, and since Chulda and her husband were so involved in Chesed, her vessel was total Chesed and Rachamim, and the message would pass through her and out to the king in a more tolerable manner. Indeed, the Navi reveals that the Teshuva that the king Yoshiyahu did after he heard the message of Chulda was greater than any other of the kings of Yehuda. Perfected Yesod has the power to transform even the harsh into something sweet. The Gemara says Hashem decrees and a Tzaddik abolishes the decree, and then the Tzaddik decrees and Hashem fulfills the decree.
We are in the sixth millennium of human history since the creation of Adam Harishon. The first five thousand years were a fixing and a realignment of the Midos of Chesed until Hod. The years until the six thousandth year are the fixing and establishment of the Midas Yesod. At some point, the Mashiach Ben Dovid, who is from Malchus, must be revealed. This must take place before the year six thousand. If we sub-divide the thousand years from 5000 until 6000 into the seven, each Middah within Yesod gets approximately 143 to be worked on. Thus, the year 5765 corresponds to the fiftieth year of Yesod She’B’Yesod. Our fixing of Yesod in this Sefirat Ha’Omer of the year of Yesod of Yesod must therefore be powerful, and we must set our entire Moach- mind towards this fixing. The fifth day of the Sefirotic week of Yesod 
becomes Yesod of Yesod of Yesod of Yesod!
Yesod is about channeling energies. We are taught in Kabala that Yesod is that conduit that receives all the energy and direction from the previous Sefirot, and pours it all into Malchus. For us, in our Avoda, this could include questioning where we are channeling our energies, where we are putting our treasures, our dreams. What are we collecting to support us for the rest of our life here, and for eternity? What types of people do we draw to ourselves, what type of situations and energies do we draw to ourselves? As always, when the answers baffle us, when we fail, or feel inadequate to fix our life, we resort to Tefilla and Bakasha to beg Hashem to help us balance, become healthy and wholesome. As Yesod is the perfect child of perfectly balanced Tiferet of Yaakov and Rochel, so our tefilos can create a perfect child- us. With correctly aligned Yesod. This in turn births another perfect child- Malchus. The Malchus in life, born of Tefilla, is about every event in the practical part of physicality working in a dignified and life supporting way.
Tikun of Yesod is often connected to Tikun of the mouth. The Torah teaches that Hashem blew into Adam a Nefesh Chaya, a living soul. Chaya is a code word for Yesod Tzaddik, and the Targum translates it as Ruach Memallela, a speaking spirit. One way to help our Yesod Avoda is to allow our mouth to speak in the most royal and elevated and precious way. Our words should be as gems, really beautiful. This has a mystical affect on our ability to stay pure and wholesome. This is also visible in the secrets of the Alef Bais. Chazal teach that when Mashiach comes, we will see a different dimension of Torah. They teach that now, we read the black letters written on white parchment. In Geula, we will ‘read’ the white spaces between the black letters. We will finally see the white, not the black. The Arizal point out that Hashem has already given us a Mashiach’dic letter, to meditate of and to enjoy. The letter Peh. In the Ktav Ashurit of the Ari, the letter Peh is written in such a way that if you blur your eyes, and stare at the white insides, you see the letter Bais. This pre Mashiach gift is also a lesson- the Bais, Bayis, home, Yesod, is dependent on the Peh, the mouth.
Yesod is connected to the often over stretched and stressed Tzaddik word, Tzniyus. This is a Mitzvah that touches at the fundamental root of human identity, and the Halachos are primarily dependent on the women of our Nation. These Halachos are so often presented in a condescending or fire and brimstone manner. This is one of the primary tests and challenges of our generation. Most of us will live our entire life span within the Middah of Yesod of Yesod, and will have to come to terms with its manifestations. It is therefore not a surprise that Tzniyus in all areas poses such a challenge. There is Tzniyus in dress, in voice modulation, in walk, in writing, in business, even in Torah learning and teaching. Tzanua means hidden, mysterious. It means hiding more than revealing. This preserves dignity, even as it enhances relationships. Although the media and the Yetzer Hara try conscientiously to convince us otherwise, the best investment in success on Yesod relationships is in Tzniyus.
Since Yesod is so connected to Malchus Mashiach, one way to help encourage our inner and outer dignity is to ask ourselves, if Mashiach would walk in this very second, would I need to change outfits before hopping on the eagles wings? Here in Yerushalayim, cosmopolitan style doesn’t matter terribly much. We try to dress comfortably, which is so refreshing and liberating. Actually, it is also very refreshing to see the many different expressions of personal style all within the framework of Tzniyus. Every imaginable form of Kisui Rosh is visible. The unifying force is the Mitzva, but the unique fashion of each woman is her own individual statement and signature.
Tzniyus is also a great barometer of ego and self centeredness. It is so much more comfortable to go dressed and speak as we please, with no thought of any one else’s comfort but our own. We often hear the comment, I will dress as I see fit, and no one has to look. This is of course not realistic. The test is whether we can remember that all of us are one soul, and the failing of one affects us all, saddens us all. What a Chesed it is to be sensitive to the needs and requirements of another Jew.
In this generation, most lessons can be understood through food! Imagine a family comes for Shabbos. The hostess wants to please them, and also likes to show off her culinary talents. But the kids are allergic to sugar… It is a great challenge, and a hassle to accommodate them, and her greatest desert recipes might not work with a healthier sweetener. So who is the focus? Whose needs and comfort level should be addressed? To impress her other guests, will she put a desert on the table that is forbidden to the children, and cause them temptation, conflict and discomfort? What would the Heavenly Parent want for His kids to be exposed to?
Yesod is the sixth of the Sefirot, and like Tiferet, it is sometimes used as a shorthand reference to the sum of all the previous Sefirot. Therefore, it, like Tiferet, and like the sum of all the Midot, is hinted to in the Vav of the Shem Havaya. This Vav is a letter of bonding and connection. It connects words in Lashon Hakodesh, and is even shaped like a hook, drawing near to it what it seeks. Vav is the number six, and in Numerology, refers to the six books of Mishna. Mishna is the letters Neshama, soul. It is the soul connection that our generation is seeking. The world is revolving around the search for the true Zivug, the soul mate. The majority of our people are involved in some Tikun in the area of Zivug, and true Zivug of soul is the deepest desire of our times. The Shem MiShmuel writes that the war of Gog and Magog is being fulfilled through the Yissurim we are going through in the area of Zivug and Shalom Bayit. This is the hint in the name Shalum Ben Tikva, husband of Chulda, female aspect of Yesod. The heartfelt Tefila of the week will obviously include all those who are in need of help in areas of Zivug, Shalom Bayit and children. With the Emuna that there is always Tikva, hope.
Our generation is also obsessed with Geula and the final arrival and revelation of Mashiach- the national and global soul mate. Mashiach will unite us with our Heavenly Soul Mate. The Vilna Gaon clearly elucidated the topic of the two Mashiachs, the first from the house of Yosef Hatzadik, Middat Yesod, and the final Mashiach from Bais Dovid, Sefirat Malchus. The Gaon taught that there are many people who are in the larger category of Mashiach Ben Yosef, and he included himself in this group. There can be many in a generation that are Ben Yosef characters, but only one Ben Dovid. It is taught in Kabala that Yesod is the channel that draws down and then delivers all the Bracha of the previous Sefirot into the Sefira of Malchus, which then brings all Shefa into the practical physical world. Therefore, all fixing of Yesod results in Geula and Mashiach.
Our search for the Tzaddik is at the root of this generation. We are all searching for the Tzaddik. Some are able to wait for the Tzaddik by immersing in the words and teachings of the Tzaddikim of previous generations, for this helps connect to the soul of the Tzaddik. Some wait for the Tzaddik to reappear in the same or familiar form. This will happen in Techiyas Hameisim. But we all agree that it is impossible to remain in this type of world, with the issues people are struggling with, without the living voice of the living Tzaddik. The same drive that was in Rachav, that powered her search, is in our People. Without direction, Rachav also had no where to put her Yesod energy, and she failed miserably, even as her intentions were noble. This is what is happening now, to the young searchers of our community. They are also searching for the Tzaddik, and have no idea where to look.
May Hashem have mercy and show His mercy in a merciful way, and finally send the Tzaddik Yesod Olam, to unite with the Melech HaMashiach, and begin the new story that we have all been waiting for.
GOOD SHABBOS, SHABBAT SHALOM
Vale la pena di considerare che le vostre probabilita’ di vincita della ciascuno scommessa sono giuste sotto 50/50 (ricordisi del 0 e dei 00 che da al roulette in linea il relativo vantaggio).
Hod
B’H PARSHAS BEHAR 5763 YERUSHALAYIM
HOD
R’ Zvi Elimelech Dinover, in the introduction to his sefer B’nai Yissasschar, which deals with the energy and teachings of each month in the Jewish calendar, writes:
The soul of every holy Jew senses the change in the energy of each time of the year. The soul feels the sweetness, the love, the delicious outpouring of Heavenly bounty at the specific holy times of the year.
Each person according to their own level of spiritual preparation and understanding can sense the specific holiness of each different time shift. Since all energy is transmitted through the letters of the Torah, studying the Torah of each holy day on the appropriate day itself, especially with ones Rebbe will sensitize a Jew to the nuances of the day. The pleasure of knowing the unique essence of each day is a whiff of the pleasure of the world to come.
The week of Hod is the fifth week of the Sefirat Ha’Omer. Two very significant days appear in the week of Hod. The first day of Hod, Chesed She’b'Hod is Pesach Sheini, and the fifth day of Hod, Hod She’b'Hod is Lag Ba’Omer, the Yahrtzeit of Rebbe Shimon Bar Yochai. It is most fitting that the most humble of the sefirot, the sefira of gratitude and acknowledgement receive these two holy days. The Mishna in Avos teaches that honor runs after the one who craves it not, and runs away from the one who chases it.
The middah of Hod directs a person to be deeply and honestly grateful. Grateful to the Creator for every breath of gifted life, for the privilege of serving Him. Hod is humbly knowing that we are indebted eternally and beyond to Hashem. There is nothing we can do to repay Him, or to even realize how much we owe Him. Hod recognizes that there is too much to recognize.
The first word we say in the day is Hod. Modeh Ani Lefanecha. Even with the residue of impurity on our hands from our semi departure during sleep, we murmur Modeh and reenter into the world of life. Hod brings us back into life again. The healthiest most life giving words we can say are words of Hod. Words that say thank you, words that show we appreciate, words that truthfully admit our inadequacy yet express our desire to help. Words that bring Shalom, and restore broken hearts. Words that build another person, that raise them from the netherworlds. Words that glorify Hashem and other people are words of Hod.
The Bnai Yissasschar brings the known teaching that the month of Iyar is specially Mesugal for healing, both physical and spiritual healing. In the Midbar, the Man began to fall in Iyar. Man was the perfect food that healed every Jew of all ailments. The Man was totally digested and usable, leaving no residue of impurity. It did not add any element of gross materialism to the body, did not draw the body away from the yearnings of the soul. The Man represented faith and perfect balance, and its energy remains with us in Iyar, subtly sending healing and restoring our selves. The Bnai Yissasschar says that Iyar, with its Reshima of Man, is especially suited to clear out the stomach and intestines of all accumulated toxins. This can reach into the mind and emotions as well. All unhealthy memories, self images, and hurts can be healed in Iyar. The healing well of Miriam also opened to our people in Iyar, and the B’nai Yissasschar teaches that it too is infused into the energy of our present day Iyar, condensing and being channeled into our needed healing. Read more
Netzach
BSD
YERUSHALAYIM IHK
NETZACH
The fourth week of Sefirat Ha’Omer is the work of Netzach. This Middah is associated with Moshe Rabbeinu, and Chana, mother of Shmuel Hanavi. The Midda is a broad one, stemming from the right side which associates with Chesed. In the body, it is connected to the right leg from the upper thigh and this includes the right kidney. Its color is pink, according to the opinion of Rabbi Aryeh Kaplan.
The Middah of Netzach is as multifaceted as all the rest, yet has special significance for our generation. Its primary definition is being victorious, and its offshoots include consistency, perseverance, endurance, faith, power, and control. It means eternity.
One important work we each have has to do with letting go of control. You can see sayings like “Let go and let God” written on subway walls, and in new age bookstores. The generation that has apparently the most power in the history of mankind, to shape the planet and to escape the planet, finds that in interpersonal relationships, and in interior health issues, the tendency to control predominates. The need to feel that we are in control of our destiny, our health, our finances, and the significant people in our life has engulfed us. When we seem to be out of control, when events don’t go the way we planned, anxiety and stress begin to infiltrate our field.
Abuse is born as a result of an imbalance of Netzach, control. The inability to let go of the past is also a child of the family of imbalanced Netzach. So is being obsessive. This dysfunctional family appears, on the surface to be powerful and uncompromising, even prohibiting. Yet, true Netzach comes from a different place.
The aspect of control in Netzach comes from the innate desire to be victor over any apparent barrier or negativity. True control, true victory is about giving someone the independence to live and have control over their own life and space. True Netzach empowers, and does not manipulate. Read more
Tiferet
BSD WEEK OF TIFERET
The seven weeks of Sefirat Ha’Omer, from Pesach until Shavuot are the days of inner work on the part of the Oved Hashem. They are also days where we ask Hashem to supplement our work by bending to us and removing those barriers that we cannot remove. The Itaruta D’litata, the arousal of our work here below, stimulates an equal and opposite Itaruta D’leyala arousal from Hashem. This is a general pattern in the dance of earth- life, and these seven weeks highlight the steps.
Reb Tzaddok (Tzidkat HaTzaddik 171) teaches that the forty nine days of this inner work repeat again in the Jewish calendar and are parallel to the forty nine days from after Tisha B’Av until Rosh Hashanah. This would put the events of Tisha B’Av parallel and corresponding to the Yetziat Mitzrayim, and Rosh Hashanah corresponding to Shavuot. The teaching here is that Geula comes both in hidden and revealed ways. The first Geula came as a miraculous deliverance after years of hopeless toil. The second Geula began as the first biblical Tisha B’Av and the resultant Churban generations later. This second Geula was about fixing our lack of total Emuna and Bitachon after the failure of the spies. These two events correspond exactly to the first two Sefirot of Chesed and Gevura. They are extreme expressions of the Hashgacha Pratit that governs our Nation. Both are commemorated in holidays, for Tisha B’Av is called a Mo’ed, a Yom Tov. Amazingly, every year, the first day of Pesach falls out on the exact same day of the week as Tisha B’Av. Yet, the joy of Tisha B’Av is still unrevealed, and we await the open coming of the Mashiach who is said to have been born on Tisha B’Av. The Churban gives birth to the Goel; which points to the idea that there was not just a redemptive side to the Churban, but that its very essence was redemptive. This is a teaching that runs through the work of Reb Tzaddok and of all the Rebbes of Izhbitz.
Tiferet is the third of the Sefirot, the third week of Omer. Tiferet means beauty. It is connected to balance, harmony, and truth. Yaakov Avinu is the archetype in Torah of Tiferet. He is called Ish Tam, a perfect man and Bechir HaAvot, the most perfect of the forefathers; indeed Tiferet is the first of the perfectly balanced Midot. A Tiferet person has a healthy and correct balance of Chesed and Gevura, bending just a drop to the side of Chesed when in doubt. Rabbi Aryeh Kaplan remarks that in the life of Yaakov Avinu we see the first person in Torah who reveals the full spectrum of all emotions and situations. We see him in love, in anger, in fear and in war. We see him as son, father, husband, and brother. We see him poor, rich, hunted and patriarch. He juggles the role of a privileged citizen of his home land and a fugitive and exile. The Gemara says a person who can honestly express emotions is truly healthy and balanced. Tocho Kevoro, the inside is reflected in the outside, and this was the Middah of our grandfather Yaakov. Tiferet is about Emet. Titain Emet L’Yaakov.
Tiferet is the balancer of chesed and gevura. This does not mean that it is half of each, for that would be a blend. Instead, the Middah of Tiferet is its own independent state of perfect alignment. The Midot of Chesed and Gevura are the right and left arm-hand in the body and their colors are white and red respectively. Tiferet is not represented by the color pink, or by the interaction of right and left together. Instead, the body part associated with Tiferet is the torso, home to majority of vital organs and physiological systems.
Tiferet is about health; it is about balanced living. Its color therefore is green and yellow, and the healing qualities of these colors and their associated nature forms of grass and sun have long been documented.
Tiferet is the conductor of the orchestra made up of chesed and gevura; at times, the baton turns towards the right, at times the left.
The Gemara (Megilla 14:1) teaches: There were seven female prophets and they were Sara, Miriam, Devora, Chana, Avigayil, Chulda, and Esther.The Koidenover Rebbe in his Sefer Zecher Tzaddik makes a remarkable statement. He says that these seven prophetesses corresponded to the seven Sefirot, exactly as the seven shepherds of Torah. According to his teaching, the Sefirot and their male and female archetypes are as follows:Chesed- Avraham Avinu and Sara EmainuGevura- Yitzchak Avinu and Miriam HaneviyahTiferet- Yaakov Avinu and Devora HaniviyahNetzach- Moshe Rabbeinu and Chana, mother of Shmuel HanaviHod- Aharon Hakohein and Avigayil, wife of Dovid HamelechYesod- Yosef Hatzadik and Chulda Haniviyah who lived at the time preceding the Churban Bayit RishonMalchus- Dovid Hamelech and Esther Hamalka
This is a great Chiddush, and allows us to expand our understanding of the nature of the Sefirot, and of our available power and responsibility during each week of Sefirat Ha’Omer.
Kol Kevuda Bat Melech Pnima (Tehillim 45). It seems that the order of the women as they appear in the Gemara, which is the order they appear in Tanach, would follow the order of the Sefirot. This is clearly not the case with the seven men, whose historical order is not the same as their Midot. Nevertheless, there is room for the different Neviot to represent different Midot. In order to understand how each of the women embody the respective Midot Elyon, we need to look deeply into their lives and circumstances, for not on the surface will their teachings shine or be seen clearly.
Sara Emainu is married to Avraham Avinu, Ish Chesed, and so it is clear that she also shares this Middah. The Gemara brings Pesukim to prove that each of the mentioned women were indeed prophetesses, and each Passuk also shows us how their Middah is revealed and understood. The Pesukim for Sara include the command of Hashem to Avraham Avinu of Kol Asher Tomar Elecha Sara, Shema Bekola. He is commanded to listen to and follow the voice and guidance and intuition of Sara. This was said after the disagreement they had about sending Yishmael away, to preserve the sanctity of space for Yitzchak Avinu. The apparent cruelty of Sara seemed the opposite of the Middah of Chesed that flowed through the veins of Avraham Avinu. Nevertheless, Hashem broadens Avraham’s view of Chesed by showing that Sara’s act is indeed the highest Chesed. Chesed must have some direction, or it can turn into destruction. Since in general women come from the left side, the side of gevura and focused energy, Sara Emainu refined the Chesed Avraham.
Miriam represents Gevura, and this is quite clear from the circumstances of her life, as well as the time frame in which she lived. The root of the name Miriam is MaR, which means bitter. Chazal say she was so named because of the bitter exile into which she was born. However, the Tzaddikim teach that her name contains the power to change the bitter into sweet, to raise the Mar into the Yam-sea of life and Torah. This was her first national job as she encouraged the Jewish women who were giving birth into the Galus Mitzrayim. She calmed them down and stopped their crying, by helping them see the silver lining of blessing in every cloud of Mitzrayim. Gevura is the ability to walk into chaos and put things into perspective. The post partum stress and confusion of the Jewish women of that time was exacerbated by the decree of Par’oh. Miriam helped focus the Jewish women on their universal task. This is Gevura. Miriam did the same focus with her father, and needed to strengthen herself for the confrontation. Chazal tell us that he lost perspective after the decree of Par’oh, and she refocused him, pointing out to him that his divorcing Yocheved would have a stronger negative affect on the Nation than the decree of Par’oh. Miriam also tried to refocus Par’oh himself, powerfully and fearlessly trying to redirect his cruel intentions. Par’oh was not worthy of this intervention, and refused to heed her words.
The letters of the name Miriam are totally buried in the letters of the word Mitzrayim. In fact, the letters are identical, except that Mitzrayim has the letter Tzaddik. This is a hint to the fact that part of the lure of the Egyptian exile was effort made by the Egyptians to convince the Jewish mind that you can assimilate into the foreign culture of Mitzrayim and still remain a Tzaddik.
Miriam the prophetess exposed the lie, by openly and with holy chutzpa criticizing Par’oh, who pretended that he was a Tzaddik. The Gemara says that the spirit of Nevua settled upon her when she predicted the birth of the true Tzaddik, her baby brother Moshe. She later roused the women from their timidity, instructed them to all prepare for the Geula by bringing musical instruments and they indeed sang after her as Nevua settled upon her at the Yam Suf. Such is the power of Gevura. Often appearing frightening to us, often shunned, the correctly applied gevura is awesome, creative, and mighty. Nevertheless, the gevura of Miriam needed to be shielded and sweetened, and this occurred as the women danced in a circle after the splitting of the Yam Suf. There, the alter Rebbe teaches that Din softened. The linear world of levels of measured good and bad within each Jew shifted to the circle idea. All points in a circle are equidistant from the center, and all Jews standing at the perimeter of a circle are equally holy. This level was reached by Miriam, and will net be totally accessed again until Mashiach comes.
Miriam Gevura is also about having the determination to search for the lighter aspect of the bitter events of life. Chazal teach that one of the gifts of the Messianic era will be the ability of each Jew, with the guidance of Mashiach Tzidkeinu, to see the real reason and the real Bracha behind every event in life. MaR, with the belief of the Yod, the aspect of Hashem, brings the final Mem of Mashiach.
Our week of Tiferet is connected to the prophetess Devora. The Koidenover Rebbe says that we see this from a hint given in the Navi (Shoftim 4:9). Devora was a Nevia during the time of the Judges, the Shoftim. The Cannani king, Yavin, was sending his general Sisra against
Gevura of Gevura
BSD SEFIRAT HAOMER 5767 YERUSHALAYIM IH’K
GEVURA SHE’B’GEVURA
From the sefer Usefartem Lachem by R’ Frish
Gevura entails concentration, focused thinking. It is also connected to the fear and awe we see in life, in creation. Therefore, taking time to meditate ( Gevura) on all the powerful, awesome, sometimes frightening things (Gevura) that happen in life, and in the world is appropriate on Gevura of Gevura.. World wide changes in weather patterns are shifting, creating severe (Gevura) living conditions all over the planet. The Gemara tells us that thunder was only created to soften the heart of a person, to help a person have awe and fear of Hashem and thus behave correctly.
Using the little fears and anxieties and stresses (Gevura) of life to remind us to turn to Hashem and live life as He has commanded (Gevura) is an aspect of Gevura of Gevura.
Focus your thoughts (Gevura) for a few minutes on having a respectful attitude towards the Rabanim who have dedicated their lives to teaching Torah to the Jewish People. We are taught that honoring and fearing (Gevura) Hashem is extended to respecting true Tzaddikim and true Torah scholars.
Overcome (Gevura) any thought, word or activity that is harmful for your soul- this will strengthen you (Gevura) for the future. Do this not only for your own personal development but to honor Hashem ( Gevura) , by making your life a Kiddush Hashem and allowing others to see your way of life and come closer to their own souls.
Overcome (Gevura) the need, desire and tendency to answer back harshly to someone who has wronged you (Gevura). Realize that it is from Hashem, and that the person is only a shaliach, an emissary of Hashem. It is Hashem Who wants you to hear the criticism- and the person was chosen for whatever reasons to be the mouthpiece. This is a hard one- but in realizing that Hashem speaks to us constantly, through people, places and events, we become closer to Hashem and begin the work of soul repair and elevation.
Be strong and stubborn (Gevura) when it is appropriate, and of course daven to Hashem to be able to discern when that time and situation is truly in need of Gevura.
Focus (Gevura) on what you need to do today, make a list (Gevura) if you need to, and get the jobs done Gevura) .
When asserting yourself (Gevura), do so because it is commanded by Hashem (Gevura) and not just because it is your nature to be tough and focused.
Strength, restraint, focus, clarity, organization, details, speech, the left side of the body, noontime, the Bracha of Re’eh Na Beanyainu ( See our suffering and help us ) in Shemoneh Esray, the Tefilat Mincha, our ancestor Yitzchak and his wife Rivka, the prophetess and teacher Miriam and the Divine name Elokim are all related to the Sefira of Gevura.
Have a powerful day!