Blessing Hashem for the Freedom of Spring

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Introduction

Blossom in Bat Ayin

I love spring in Israel, especially in the Judean hills. At this time Hashem shows his love for me by presenting me with a new bouquet of live flowers every day. I thank Him by doing the best I can to take care of the precious flowery land that He has entrusted in my hands. As I sit in my office and write, my neighbor’s rosebush stretches out its beautiful pink heads to wish me good morning! I nod my head back in appreciation of their loveliness. Over the last two months I have watched the fruits trees flower one by one. First the diligent almond trees, followed by the nectarines, then the apples, plums, apricots and cherries. Since this year is a leap year we have to wait longer to the month of Nissan when we have a special mitzvah to recite a blessing over the flowering fruit trees. As I have watched the flowers turn into tiny shiny fruits on the trees, I was concerned that no flowers would be left for the month of Nissan. Yet, I just went out in my garden to check, and thank G-d the pear and cherry trees are still blossoming, patiently waiting for the month of Nissan to receive their hard earned blessing!

A The Flowering Fruit Tree – A Sign of Redemption

This Shabbat is Shabbat Mevarchim Chodesh, as we celebrate Rosh Chodesh Nissan Monday night, March 31 and Tuesday, April 1. The name Nissan is related to the Hebrew word Nitzan (bud), since this is the month in which everything buds. The month of Nissan carries the promise that redemption is on its way. Rosh Chodesh Nissan marks the beginning of the season for Birkat ha-Ilanot – the blessing we recite upon seeing fruit trees in bloom. We have the opportunity to recite this blessing, which praises Hashem’s ongoing renewal of creation, only once a year, during the month of Nissan.[1]  Women too have the special Mitzvah to say a bracha (blessing) on a flowering fruit tree, since it is not considered a “time-related mitzvah” from which women are exempt.[2] We need to recite the blessing when seeing the actual flowering of the tree. The growth of leaves alone is not sufficient to recite the blessing.[3]  We praise G‑d for the flowers that herald the promise of the fruits sanctified as bikurim (the first fruit sacrifice) on Shavuot. Just as the redemption from Egypt leads to the giving of the Torah, the flowering tree testifies that the fruits are yet to come.

The Words of the Blessing for the Flowering Fruit Tree

The different blessings that we say when we witness various phenomena of creation help us to draw closer to Hashem by deepening our appreciation for the wonders of His creation. Upon seeing the blossoms of fruit trees in the month of Nissan – the first month of spring – we recite the following annual blessing of thanksgiving to Hashem: 

בָּרוּךְ אַתָּה הָשֵׁם אֱלקֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא חִסַּר בְּעוֹלָמוֹ כּלוּם (דָבָר), וּבָרָא בוֹ בְּרִיוֹת טוֹבוֹת וְאִילָנוֹת טוֹבִים לְהַנּוֹת בָּהֶם בְּנֵי אָדָם: (סדור תפלה - נוסח ספרד - סדר תפילת הדרך)

Baruch ata Hashem Elokeinu melech haolam shelo chisar baolamo klum, uvara vo beriyot tovot v’ilanot tovim lehanot bahem benei adam. 

Blessed are You, Hashem, our God, Sovereign of the universe, Whose world lacks nothing, and Who created within it good creatures and good trees to bring pleasure to human beings.

A Tikun (Rectification) for Reincarnated Souls

According to kabbalah, the blessing on the flowering fruit trees has special significance. It is important to be very careful to have a strong kavanah (intention) when reciting the blessing as it is a tikun (rectification) for the souls that are reincarnated in the trees and herbs at this time. We need to bear in mind to request mercy for them. The following verse applies to each of us when we are careful to recite this blessing, “See, the smell of my son is like the smell of a field which Hashem has blessed: Therefore may Hashem give you of the dew of heaven and the fatness of the earth, and plenty of grain and wine.”[4] Before reciting the blessing it is good to recite Vayehi Noam – Tehillim 90, followed by Tehillim 148. It is good to say this blessing in a group, and afterwards collect tzedakka (donations to a worthy cause) from everyone. A minimum of three perutot (the smallest amount of currency – such as a penny or a 5 agurot coin) is recommended corresponding to the three levels of the soul, (nefesh, ruach, neshama). If ten men are present they may recite kaddish at the end of the blossoming tree-blessing ceremony, as this is a great tikun for the souls who are reincarnated in the rocks, plants, trees, birds and other living beings.[5]

When is the Optimal Time to Recite Birkat Ha-Ilanot?

The preferred time to recite the blessing on the flowering fruit tree is immediately when we first see a fruit tree blossom during the month of Nissan. It is recommended to make a special effort to look for flowering fruit trees to recite the blessing on Rosh Chodesh Nissan, unless it falls on Shabbat or it is raining. It is the minhag (custom) especially among Sephardim to visit the country on Rosh Chodesh Nissan in order to recite this blessing. Although the fruit trees in our garden began to flower more than a month ago, Rav Daniel of Bat Ayin holds that we still need to wait until the month of Nissan – the month of our redemption – to recite this special blessing. During the month of Adar we watch the blooming trees and look forward to Nissan when we finally can praise Hashem for these flowers that reflect our own yearning for redemption, which flowers during this same month of Nissan. 

When May We Still Recite this Blessing?

If you don’t live in an area with fruit trees, and only saw the flowers on the tree after the month of Nissan had passed, you may still recite the blessing the first time you see the flowering tree, as long as the fruit of the tree has not yet ripened. Once the fruit has ripened, it is too late to recite this blessing.[6] If you saw the trees in bloom during Nissan, but forgot to recite the blessing, you may still say the blessing later, but only until the time that the fruit of the tree has begun to grow.[7] It is important, however, to be careful with reciting the blessing at our first opportunity, since several poskim (halachic authorities) maintain that the blessing may not be recited if we failed to say it at our first opportunity. For this reason it is important to know the text of the blessing by heart so that we can say the blessing as soon as we see the blossoms. There is a difference of opinion whether we can say the blessing on Shabbat and holidays. According to Kabbalah, this blessing may not be said on Shabbat and Yom Tov. In addition, the blessing may lead to shaking or breaking a branch off the tree.[8]

Which Trees Require the Blessing Birkat HaIlanot?

We do not recite the blessing on trees that are orlah. (A tree is considered orlah for the first three years after it is planted). The poskim debate whether one is allowed to say the blessing on a tree which has been grafted from two species, since the halacha does not permit such grafting. It is therefore preferable not to make the blessing on such a tree.[9] According to some Rabbis, we are required to say the blessing near more than one flowering fruit tree.[10] It is a hidur mitzvah (beatification of the mitzvah) to recite the blessing on as many trees as possible. The more trees the better.[11] Indeed, it is preferred to recite the blessing on trees in an orchard that is planted outside the city limits.[12] In the city you will sometimes find a single fruit tree, but never an orchard. In this way the mitzvah of reciting the blessing on the flowering fruit tree insures that people from the city come out to the country during the month of Nissan, in order to experience the processes of renewal of nature that is reflected in our own souls during the month of our redemption. Being in touch with nature especially during the month of our redemption thus helps prepare us for our ultimate renewal and freedom during Pesach.

A Spring Blessing and Story

Rabbi Levi Yitzchak Horowitz - known as the ‘Bostoner Rebbe’ tells a story from his childhood regarding the annual blessing for blossoming fruit trees. His father was a Chassidic Rebbe living in Boston; however, there were no fruit trees in his neighborhood. Each year, his father sent out messengers to search for the ideal place where he, his family, and his Chassidim could make the annual blessing upon seeing the blossoms of the fruit trees.

One year, we went to Allston, which was then quite new and green. We drove up in front of a house that had a large plot of land, with what seemed to be fruit trees inside a tall surrounding fence. One of the drivers, Mr. Israel Sachs, of blessed memory, went in to ask permission for us to enter and say our blessing over the trees. The man of the house wasn't in, but his wife, a good Italian Catholic, was quite gracious, and she said, “Of course, by all means!” Father got out of the car, and followed by a procession of his Chassidim, entered the gate. We said our bracha (blessing), and prepared to leave, happy to have done our mitzvah. When Mr. Sachs went over to thank our hostess, she asked him: “Could you please ask the Grand Rabbi for a special favor?” “What is it?” “Well, do you see that tree in the corner of the yard over there? It used to have very good apples, but for the last few years, it hasn't produced any at all. Since the Rabbi gave a blessing to all the other trees, perhaps he could give that tree a blessing too.” Mr. Sachs translated her request to Father in Yiddish, and Father agreed. He turned around and said in Hebrew, “May this tree bring forth good fruits.” That fall, Father's new gabbai (sexton), came upstairs to tell him that a woman had come by and left him a large basket full of bright red apples. With the apples, she left this message: “Please tell the Grand Rabbi that all these apples are from that barren apple tree he blessed!” (And the Angels Laughed, pages 29-32, Mesorah Publications).

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[1] Shulchan Aruch, Orach Chaim 226:1.

[2] Har Tzvi Orech Chaim 118.

[3] Mishnah Berurah 226:2.

[4] Bereishit 27:27.

[5] Kaf HaChaim, Orach Chaim 226:6-7.

[6] Mishnah Berurah 226:4.

[7] Ibid.5.

[8] Kaf HaChaim 226:4.

[9] Like for example a nectarine tree which was grafted from a peach and plum tree.

[10] Chida Moreh b'Etzba 198, Chazon  Ovadiyah, p. 9-10.

[11] Teshuvot Halachot Ketanot 2:28.

[12]  Teshuvot Lev Chaim 45 quoted in Kaf  HaChaim 226:3 and in Chazon Ovadiyah, p. 8.

"Clothes Creates Folks"

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Introduction

The Pink Purim Rebbetzin!

I’m the proud owner of a synthetic pink wig; I bought it near the central bus station for NIS 20! When I made my entry to the Central Synagogue Megillah reading it was pleasant to see the heads of the little girls turn in delight, something I hadn’t expected. Coming out of Shabbat I didn’t really feel like dressing up for Purim at all, but it was easy to just stick on the wig, easier than making a tichel (headscarf) look good. When I returned home from the Megillah reading I discovered that my mood had greatly lifted!

The following anecdote serves as an example of how our mood and spirit can be expressed through the choice of our garments. It also illustrates the effect our choice of clothes has on how we are perceived by others: The wife of a certain Rabbi had a tendency to become depressed. She explained her husband that whenever she got depressed she would wear her clothing inside out. This would be a sign to leave her alone and not demand anything from her. One morning when her husband noticed that she was wearing her clothes inside out, he went upstairs and changed his clothing to wear them inside out as well. When he came down, his wife asked him bewildered, “What’s this??” He answered, “Please leave me alone, I am depressed today.” The wife then went upstairs changed her clothing back to normal. When the husband asked, “What’s this??” She exclaimed, “Well, one of us needs to function in the house!”

Wearing My Mink with My Pink

I often use clothes as a mood-lifter. I have personally experienced how staying in your house-robe all day reinforces sadness and negativity, whereas getting dressed up in festive colorful clothes makes you happy. Knowing you have something special to wear even helps you get out of bed in the morning. The styles, textures and colors of what we wear not only affect our mood, but moreover, project our image to the world. I recall as a child in Denmark an exhibition in the national museum called ‘Clothes shapes Folks.’ Indeed different types of people are characterized by their garments. I once asked a Vishnitzer Rebbetzin about the difference between the Chasiddut of Vishnitz and that of Belz. I can’t remember exactly whabourgeois upper class which I don’t identify with. Yet, on Purim anything goes, and I delight in wearing my mink with my pink!
t she answered but it had to do with the difference about their style of garment. I think one of them wears long white socks while the other doesn’t! I have a really nice fur perhaps it’s even a mink coat which I inherited from an older student. It’s warm, comfortable and I love its light brown color. Nevertheless, I haven’t barely worn it, because it kinds of ‘pass nisht’ in Bat Ayin to wear a mink coat. It has a connotation of

Detaching from Our Self Image Ad Incognito
Talking about color, my granddaughters play a game where they take turns describing a certain person while the others have to guess who. The description of me was, “she always wears blue!” In general I wear turquoise, indigo blues and purples expressing the spirituality of the higher energy centers. However, on Purim when everything is וְנַהֲפוֹךְ הוּא/v’nahafoch hu (upside down)[1] I decided to wear all opposite pinkish colors to go with my wig. On Purim we dress up to extend ourselves beyond the boundaries of our self-perception, and the image we project into the world. It was so liberating to detach from the ‘turquoise Rebbetzin’ image. The Talmud instructs us to “enter a state of higher consciousness (literally to be perfumed) to the extent that we won’t know – (דעת/da’at) the difference between the curse of Haman and the blessing of Mordechai.” [2] Some people get so dressed up on Purim that they become totally incognito.

A Garment for the Soul
The need for garments is the direct consequence of eating from the Tree of Knowledge – (דעת/da’at).[3] Before the sin, “they were both naked, man and his wife, but they were not embarrassed.”[4] The soul then was not so attached to the body. It was able to detach itself at any time, and it therefore, did not need a garment to cover it, since the body itself was only like a garment. Our body was so refined and transparent that it reflected the light of our soul. However, in our ‘after-eating-from-the-Tree’ state, our body is no longer an opaque garment for the soul, rather it has become a mask concealing our true inner being, covering and darkening the light of our soul. The coarseness of our body separates it from Hashem. It is the separation that causes our embarrassment which needs to be covered. The purpose of garments is to conceal the mask of our body and through the choice of texture, style and color, express our inner essence and bring forth the hidden sparks of our soul.

Clothes Conceal yet Reveal
The Hebrew word for clothes לבוש/levush literally means, ‘for embarrassment.’ Our bodies have become our lower selves which we need to hide by our dress, the covering of our naked embarrassment. The Hebrew word for garments – בגד/beged is connected to the word for traitor – בוגד/bogged, and מעיל/m’eil –robe is likewise connected with מעילה/meilah –treachery. Our clothes comprise an outer shell, which hide our inner essence. With our clothes we play a certain role.

The way we dress reveals something very deep about our personalities. Sometimes consciously, other times unconsciously, we chose the kinds of clothing which represent what we identify with. Our style of dress represents the way we like to be perceived in the world. Whether our clothing is true to our inner essence or a disguise trying to project an artificial image of ourselves that is the dilemma and challenge we need to solve within our own consciousness.

Bodies of Light
Before eating from the Tree, Adam and Eve’s had pure light-bodies. Their eating caused their אור/ohr – light to be transformed to עור/or – skin. Since then we wear garments to cover the covering of the skin and become closer to the original light of the soul. Yet, the external clothing that we wear in this world mustn’t make us forget about the original spiritual garments that we also need to clothe ourselves in the next world. Just as a soldier or fireman needs certain garments to be able to do his task, so too, do we need spiritual garments to appreciate the glory and splendor of G-d as revealed in the next world. We can recreate these garments from our Torah and Mitzvoth. כִּי נֵר מִצְוָה וְתוֹרָה אוֹר – “For a mitzvah is a candle, and Torah is light.”[5] These spiritual garments will enable us to return to our original state when our bodies exuded pure light.

The Blinding Nakedness of the Snakeskin
In order to reclaim our spiritual garments we need to first remove the snakeskin –עור/or. It is interesting that the Hebrew word for ‘skin’ – עור/or is spelled the exact same way as the Hebrew word for ‘blind – עור/iver. This same word is related to the Hebrew word for naked ערום –/arum. Perhaps we can explain the connection between skin, blindness and nakedness as follows. Our nakedness became apparent when our light was transformed to skin. This nakedness, induced by the snake blinded us to the light of Hashem. This is the deeper meaning of the verse: וְהַנָּחָשׁ הָיָה עָרוּם /v’hanachash haya arum – “The snake was naked/skin/blinding …”[6] The primordial snake caused our blindness to Divine light transforming it to the nakedness of the skin. This snake energy is perpetrated in the personality of Vashti, who also wanted to strip the Jewish girls of their Divine image when she made them work on Shabbat naked.[7] This way she intended to prove that their souls were lacking the splendid spiritual garments.[8]

Defying Amalek by Dressing up in the Supreme Spiritual Garments
Amalek only has power over us when Israel lacks their spiritual garments of glory. Likewise Amalek had no power over the Jews who were protected by the clouds of glory in the wilderness, since these clouds were akin to our original spiritual garments. Amalek was only able to overcome those who fell away from the cloud and remained without spiritual clothing. When Israel lusted for the meal of Achasverus’ party, they were stripped off their glorious spiritual garments. This is the underlying reason for Haman’s evil decree. According to the Zohar, when Esther dressed up in מַלְכוּת/Malchut – (Royalty),[9] she dressed up in the supreme spiritual garments of Adam and Eve before the sin. She caused Israel to repent, and once again get dressed up in glory and cleave to the Most High. Esther’s dressing up in Malchut is what nullified Haman’s decree, and enabled Mordechai to “go out from the presence of the king in royal apparel of blue and white and with a great crown of gold, and with a wrap of fine linen and purple.”[10] This was a sign that Hashem had accepted the repentance of the Jewish people.

Expressing our Individual Uniqueness while Accepting the Contribution of Others
The original eating from the Tree of Knowledge brought about the awareness and embarrassment of our own separate existence which in turn caused insecurity, jealousy and hatred throughout our generations. The need for conformity in clothes is an outcome of this insecurity. In contrast, Aharon, the Kohen Gadol (High Priest) wore the names of all the children of Israel upon the breastplate on his heart with twelve unique precious stones representing each of the tribes. This was his reward for being happy in his heart for the achievements or others. Aharon was happy and not jealous when his younger brother Moshe was chosen to be the leader of Israel.[11] This kind of happiness and acceptance of the other’s true unique qualities returns the Shechina to Israel. Our fragmentation into groups of streimels, black hats, knitted kipot etc. wouldn’t have to cause so much tension and sinat chinam (senseless hatred) if we only would understand how our personal choice of identification doesn’t negate the choices of others. If only we would realize the impact of expressing the unique spiritual garments of our soul, while simultaneously accepting and embracing someone else’s individual contribution. This way we have the opportunity to gather in the dispersed sparks of the light of Adam and Eve’s original spiritual garments and rebuild the holy Temple in Jerusalem!

[1] Megillat Esther 9:1.
[2] Babylonian Talmud, Megillah 7b.
[3] See Bereishit 3:7.
[4] Bereishit 2:25.
[5] Mishlei 6:23.
[6] Bereishit 3:1.
[7] Babylonian Talmud, Megillah 12b.
[8] Maharal, Ohr Chadash, p. 96.
[9] Megillat Esther 5:1.
[10] Megillat Esther 8:15.
[11] “Is not Aharon the Levite your brother? … and also behold he comes to meet you, and when he sees you, he will be glad in his heart” (Shemot 4:14).

Esther – The Inner Mystery of Glowing in the Dark

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Introduction

"Yeah Team- Purim is coming!"

As Purim is upon us once again and we celebrate with laughter, a festive Purim party, (mishteh) and lots of goodies we remember Esther and listen to her story, both at night and during the day.

We must remember Esther in our deepest darkness as well as in the times of our greatest light.

The word Esther means hidden. Esther hides inside of the English word “mystery.” If you remove the first and the last letter you get Yster/Esther.

We are all intrigued by the mysterious depth rather than the superficial which is outwardly flaunted. This is the secret of true femininity. Just as our soul is hidden within our body, so is modesty the spiritual quality of womanhood. Getting dressed up as someone/something else is a way to celebrate our mystical hidden essence.

The more we hide the external side of ourselves the more we allow our true internal qualities to shine forth. It is only the ego which craves external gratification, yet the highest way to give is without getting outwardly credit. Performing a hidden good deed without anyone knowing recharges the light of our soul. This is true healing, to contain and recharge our inner light.

Many people get sick because they disperse their light to those undeserving, who lustfully eat up the energy streaming out of their uncovered bodies. Beautiful layers of velvet, silk and cotton, colorful artistically crafted wrappings are the armors of the feminine souls.

Everyone is looking for protection in this unpredictable terrifying world of today. They escape into the horrid darkness of the color of black, not realizing that there are ways to glow in the dark.

Glowing in the Dark
Esther is the name of a Persian Jewish princess who glowed in the dark period of the Persian exile almost 2500 years ago. Her name is connected with the Persian word for "star," ستاره setareh, because Esther was as beautiful as the Morning Star. Esther’s star shone when the sky was darkest, just before the dawn of redemption from the constraining exile. Her character of mysterious hiddenness – not telling anyone who she was – allowed all of her light to be contained inside. This is the secret of her mysterious power, bringing light and healing into the world.

Burning Away the Thorns of Evil
Esther was the last of the modest Biblical heroines whose power to concentrate their light inwardly allowed them to glow in the dark. This hidden power can be compared to the concentration of the rays of the sun under a magnifying glass which produces fire. Women’s mysterious coverings allow us to focus – focus our inner light to have the power to glow and burn when needed. Esther burned away the evil thorns of Haman the villain who threatened to generate the most gruesome holocaust.

In Touch with the Creator of Her Inner Light
What was the spiritual makeup of Esther’s tremendous power? In her mysterious hidden self, beyond the external trappings of ego, she was in touch with the place within every person that interfaces with our Higher Power. From the depths of this space she was able to call out from the outer darkness of exile to the creator of her inner light.

Revealing the Light of Her Sparkling Soul
Esther’s soulful cries of intensified prayer broke through all barriers that blocked the Feminine In-dwelling Divine Presence from revealing herself in the world. After having reached inward first and revealed this Higher Power within herself, she was able to draw out the light of her sparkling soul into the world.

Accessing the Inner Star of our Heart
Every woman has a shining star of spiritual wealth within her heart. When our lives are dark and we feel low, the unbearable pain draws us out of our comfort zone to reach beyond the barriers of our challenge. This way, our darkness helps us to break through spiritual blocks, which hides the inner star of our heart, giving us the strength to go on.

Leaving the Comfort of the Darkness Behind
Esther empowers every woman to see the light at the end of the tunnel grow, and choose to move towards it, leaving the darkness of the well-known and the comfortable behind. When we have courage to ignore the outer glittering temptations, and turn inwards to face our true selves, our hearts will open and the radiance of our inner star will softly glow to engender light and healing to the world.

May we learn from Esther to focus our light transforming our darkened world to the most exquisite colorful sunrise! Purim Sameach!

Moshe's Other Half: The Feminine Aspect of Zayin Adar

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Like Moshe was Molded by Women, Women Mold the Mashiach

On Zayin Adar, we celebrate the birthday and the day of Moshe Rabbeinu’s passing. At this time, Moshe’s mazal (spiritual influence) shines most powerfully, and as the leader of Israel, he draws down Hashem’s blessings to all of us. Since seven represents a complete cycle, the seventh of Adar inspires us to serve Hashem in a complete manner. The Chatam Sofer compares Moshe, the first redeemer, to the final redeemer. We learn from Michah 7:15: “As in the days of your Exodus from the Land of Egypt, I will show you wonders,” that the redemption from Egypt is the prototype of the Final Redemption. Moshe, who was the leader of the Jewish people during the Exodus, is the prototype of Mashiach. The midrash gives an example of how Mashiach parallels Moshe. Just as Moshe took his wife and children and made them ride on the donkey, so too, will Mashiach ride on a donkey.[1] Just as it was the women in his life (Miriam, Yocheved, Bitya and Tziporah) who made Moshe into the leader of Israel, so is it the women who will bring about and mold the final redeemer. Tziporah’s role in molding Moshe is highlighted through the gematria (numerical value) of her name which equals למשה (for Moshe).[2] Moshe had an additional name, Tzipor. These same letters also spell צף אור/Tzaf Or – “The light floated” – as Moshe Rabbeinu saw Tziporah’s light float.

By the Well על הבאר
“An Egyptian man delivered us out of the hand of the shepherds, and also drew and drew water for us, and watered the flock.”[3] Ba’alei Tosfot learn from the repetition of the word “drew” that Moshe drew Yitro’s daughter out of the water and also drew water for them and their flock. Moshe is drawn from the water. His entire essence and everything about him is connected with the drawing out of water. It was Moshe’s meeting Tziporah at the well that gave him the supernatural powers to save her and her sisters from the big group of hostile sheepherders. Moshe’s name means not only, “I drew him out of the water,”[4] in which case it should have been “Nimshe.” It also means drawing water for others, and drawing others out of the water. The Torah is called Torah from Heaven. In Hebrew heaven is שמים/shamayim which can be broken up to שם מים/sham mayim – there is water. Moshe had to draw the Torah out/down from the upper water, and draw the people out/up from the lower water. With Tziporah’s help, he was also able to come back down and pull the people up. The giving of water symbolizes giving of Torah. Moshe gave Tziporah Torah. In this messianic time, it is the role of the men to give Torah to the women and allow them to develop their spiritual side. The geulah will come when all the men have learned to give the women this spiritual space. Water symbolizes a new dimension. There is a whole different world of life under the water. Moshe is able to access the upper dimension where there is no eating and drinking (He stayed at the mountain for forty days without eating and drinking.) When Moshe met Tziporah he became completely connected with his essence of water. (Moshe is also a Pisces which is a water sign). When you meet your soul-mate, you become connected with your own essence and access your inherent hidden powers; you become who you really are. This is how you will know if the person who you have met is the right one. Rather than focusing only on who he is, tune into who he makes you become.

To be a Sheep-herder לרעות בצאן
“Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.”[5] Tziporah was a sheepherder before Moshe. Moshe learned the vocation of shepherding from her. Through Tziporah Moshe became a sheepherder too, which prepared him for being the leader of the Jewish people. Seeing G-d in nature, being connected to Israel through the sheep, and having mercy on even one sheep is what makes Moshe worthy of revela­tion. It is thus through Tziporah that Moshe becomes ready for the revela­tion of the burning bush. Maharal explains that the priest of Midian had seven daughters, because the seventh is holier than the rest. Likewise the seventh is sanctified among the days, months and years. Because Tziporah was the seventh daughter, she was special and fitting to cleave to a body as holy as Moshe's. In this way both Tziporah and Moshe are connected with the level of seven, as Moshe is born and passes away on the 7th of Adar.

Swift as a Bird קל כציפור
The name Tziporah means to peer into the future and see (צופה ורואה/Tzofa veroah). She had the ability to foresee the future, anticipate the redemption, and to see the potential in others and develop it. Anticipating people’s needs is a very archetypical feminine trait that we need to nurture and develop. Pour the cup without asking; when you notice that your husband/child/guest is thirsty. Tziporah discovered Moshe and saw his true nature. She was willing to marry Moshe although he was a stranger, an Egyptian who had nothing. She understood his true self just like Michal perceived David before he became King David. Tziporah knew who Moshe was before anyone else. She revealed him. She raised and strengthened him in shepherding until he reached the revelation of the burning bush. It’s interesting that both Tziporah and Moshe shared this ability of seeing, as it is known that there never was, is, or will be another prophet on the level of Moshe who could see Hashem in the deepest, closest humanly possible way. Tziporah’s ability of seeing was more practical. She brought Moshe’s loftiness down to earth. The word Tziporah means bird. Maharal explains that the bird is associated with life because of its swift movements which are completely alive. This is the opposite of death which has no movements. Moreover, the substance of the bird is refined and good. Therefore, she was called Tziporah because of her good and refined substance, similar to a bird that soars in the sky. The midrash teaches that she ran after Moshe like a bird, since there never existed a body as holy and refined as Moshe’s. Due to her refinement Tziporah was his perfect match.

Women’s Connection to the Bread of Perfection -נשים ושלימות הלחם
Yitro, whose house was full of daughters, was concerned about how to find marriage partners for them all. Therefore he exclaimed: “Why did you leave the man, call him that he may eat bread.”[6] Rashi explains that “eating bread” refers to the woman. A similar usage is found in “Except for the bread which he eats.”[7] Immediately, Tziporah ran after Moshe like a bird and brought him back.[8] Bread is the rectification for eating from the Tree of knowledge. “With the sweat of your evil” Bread brings unification; this is why we sacrifice two chametz breads on Shavuot when a rectification for eating from the Tree took place. Even the strands of our braided challah symbolize unification. Marrying is the highest human unification reflecting our unity with Hashem. This is why marrying a woman is compared to eating bread.

Upon the Ass -מעל החומר
“Moshe took his wife and his sons, and set them upon the ass, and he returned to the land of Egypt.”[9] Tziporah was behind Moshe when he went to redeem his people. She was the first one to believe in him. Her encouragement convinced Moshe to fulfill his mission. Despite the danger for herself and her two babies, Tziporah was willing to follow Moshe into a strange land, in order to be part of the redemption process. In the end, she did not enter Egypt, because Aharon dissuaded Moshe from endanger­ing her life and that of their children. Yet, Tziporah’s willing­ness to stand by her husband and follow him in this perilous mission shows her greatness. G-d wants our hearts, our willingness. As long as we’re ready to sacrifice our comforts in our willingness to follow G-d, then we often don’t need to suffer the actual difficul­ties.

The Donkey of Mashiach- החמור של משיח
Rashi explains that the ass upon which Moshe placed Tziporah was a special donkey, designated for this purpose. This was the same ass which Avraham had saddled for the purpose of traveling to bind Yitzchak on Mount Moriah, and this, too, is the ass upon which King Mashiach will be revealed, as it states, “A poor person riding on a donkey.”[10] It is not by chance that Tziporah is placed upon the same donkey which Mashiach will ride. It is suitable that Tziporah, being so refined and alive – detached from the material – should ride the donkey, “chamor” which also means “material” in Hebrew. “Sitting on top of the donkey” means that she was above the material. She was a spiritual being – a bird that could fly. It is Moshe who placed her on that donkey, indicating that the redemption takes place when the men will place the women on top of the material. One the way to redemption, men must allow women to rise to the top. They must give women their spiritual space. Moshe’s placing Tziporah on the donkey at the verge of the redemption from Egypt, moreover, alludes to the important role women play in the redemption process.

Saving her Husband on the Spot להציל בעלה במקום
“And it came to pass by the way in the lodging place, that Hashem met him, and sought to put him to death. Then Tziporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet and said, Surely a bridegroom of blood you are to me. So he loosened his hold of him…”[11] Tziporah saved Moshe’s life through her Divine inspiration to circumcise her son with a rock. It is interesting to note that the word for rock צר/tzur is written without the vav and has exactly the same numerical value as the name מרים/Miriam (290). Perhaps we can say that Tziporah took the merit of Miriam in order to save Moshe’s life. Miriam’s role all along was to protect Moshe. Before he was born she brought her parents back together to conceive him. She watched over him while he was floating in the Nile and she brought him his mother as a “nursemaid.” Even when she was not directly involved in saving Moshe, the spiritual energy of the numerology of her name was present to save his life. Tziporah, thus worked in a team with the spiritual energy of her sister-in-law, Miriam, the same way that all redemptions take place by means of team work of holy women.[12] It is Tziporah’s swiftness in performing the brith mila that rectified Moshe’s hesitation, debating, and deliberating which mitzvah to perform first: Redeeming Israel or circumcising his son.[13] Tziporah had to apply her own sense and judgment in order to clearly discern what had to be done. There was no time to ask a Rabbi, and surely no time to send for a mohel. The fact that Tziporah – a woman – performs the brit mila, possibly alludes to the important role women play in guarding and rectifying sexuality during the time of redemption. Women have a tremendous influence in the world, particularly on men, since men’s ability to keep tikun habrit (rectification of sexuality) depends to a high degree on women. Therefore, excelling in tzniut and modesty is an important element in bringing about the redemption. The world has to rectify yesod (foundation) before it can achieve malchut (royalty).

Mashiach’s Wife אשת משיח
“Then Yitro Moshe’s father- in-law took Tziporah Moshe’s wife, after he had sent her away and her two sons of whom the name of one was Gershom for he said I was a stranger in a strange land.”[14] The Torah emphasizes that Tziporah was reunited with Moshe prior to receiving the Torah. Esther Kitov explains that in order for Moshe to give the Torah to Israel, he needed his faithful Tziporah at his side. Only both of them together as a team were able to bring down Torah to Israel. This is similar to the Halachic requirement that the Kohen Gadol (High Priest) must be married in order to perform the Temple service.[15] All of the Torah that Moshe brought down from Heaven for all eternity was therefore dependant on Tziporah – his other half. Likewise, when we pray for Mashiach, we are also praying for Mashiach’s wife, who will empower the Mashiach to redeem Israel.

[1] Kohelet Rabbah 1:28.
[2] צפרה and למשה share the numerical value of 375.
[3] Shemot 2:18-19.
[4] Shemot 2:10.
[5] Shemot 2:16.
[6] Shemot 2:20.
[7] Bereishit 39:6.
[8] Shemot Rabbah 1:32.
[9] Shemot 4:20.
[10] Zecharia 9:9.
[11] Shemot 4:24-26.
[12] For example Shifra and Puah the midwifes in Egypt, as well as the team of Ruth and Naomi.
[13] See Rashi, Shemot 4:25.
[14] Shemot 18:2-3.
[15] Mishna Yoma 1:1.

The Secret of Remarriage without Haste

Another beautiful Bat Ayin sunset

The Secret of Remarriage: 
Taking Time to Build Eternal Links

Introduction

Printable Version

It’s not the first time it happened that one of our students my age came to speak with me with stars in her eyes, and I just knew it, “there is a man in your life!” To her excited confirmation I could only plead, “Please don’t rush into getting engaged right away.” “It’s too late,” was her reply. “The wedding has already been planned for next week.” In these kinds of cases it is difficult to speak sense to the mesmerized middle aged woman, who is in a trance of excitement. The man in her life insists they need to get married the day after tomorrow, the Kabbalist agrees that now is a special favorable time and he gives his enchanted blessing. My question remains: What do you gain from rushing into a second or third marriage?

Relying Completely on the Kabbalist
How dare I refute the Kabbalist, what do I have to my defense against such a holy man guided by Ruach Hakodesh (Divine Inspiration)? Aren’t you supposed to trust that he knows everything and sees into the future and understand the underlying compatibility throughout the reincarnations of the two souls presented before him?

As much as I believe in the importance of Emunat Chachamim – faith in our true sages, Hashem gave us emotional and intellectual capacities to employ in decision making taking full responsibility for our own lives. The importance of free choice is emphasized in the Torah. “You must choose life…”[1] Hashem expects us to be levelheaded and sensible when it comes to choosing the direction of our personal lives. We entrust our halachic questions to the Rabbis and follow their instructions for keeping the Torah laws. Sure, Kabbalists can be helpful in opening spiritual blockages in our lives, yet the directive to be “wholehearted with Hashem”[2] precludes using Kabbalists as oracles and soothsayers. Today, neither a Rabbi nor a Kabbalist are prophets. They can give their general approval for a match, and it’s always recommended to seek out blessings from the righteous and learned including authentic Kabbalists. However, today, the world is filled with pseudo kabbalists so one needs to be very careful. Certainly, it’s not the Jewish way to renounce our own responsibility over our lives and defer it entirely to the forecast of any Kabbalist.

The Now or Never Ultimatum
It seems to me that there is a pattern of the personality types who rush into marriage. The woman is usually afraid that if she doesn’t take the opportunity now then she may never get married. Often this kind of woman has a very low self-esteem and may even have a history of being abused. She is willing to take a risk to fill her dejected void to get out of her unbearable loneliness. For me a red light instantaneously turns on when the man projects a ‘now or never ultimatum.’ It is as if he wants to catch the woman in his net and fears that if she would get to know him better she may not agree to marry him. A wise Rabbi[3] once taught me a method to identify the yetzer hara (negative impulse). If you feel an urgency to have something right away, compelling, pushing and urging you on, beware as this is an indication that the source of your compulsion stems from the yetzer hara. If the man that you desire head over heels today is truly your match from heaven (zivug), then he will not run away the day after tomorrow. I try to tell the woman who is rushing into a new marriage, “You deserve your time – the time it takes to ensure that a life with this man will be fulfilling for you on all levels.”

Haste is Waste
Marriage is the most important event in the life of a man or woman; it leaves an indelible imprint on one's entire life. Such a decision requires considerable thought and cannot be done in haste.[4] What can you lose from taking your time to check out the man carefully to find out if your goals and lifestyles are compatible? In addition you must ask yourself deeply if you really are ready to go into this new relationship. Have you thoroughly healed from your past relationships to the extent that you will not be 'on the rebound' of a first or second divorce.[5] You must carefully get to know your future spouse and find out whether he too has recovered from emotional injuries of past relationships. It is reasonable to expect that the man you want to marry has a functional relationship with his ‘ex’ and a healthy relationship with his children, who he spends time with in a regulated scheduled fashion. Don’t throw yourself into a marriage with the illusion that you will be able to clear up all of his emotional mess. If the life of the man of your desire is in terrible disarray, you will most likely become another twisted string in his bundle of entangled, knotted, disheveled life.

Go Out As Many Times as Necessary to Ensure a Healthy Remarriage
Statistics have shown that in the U.S. 50% percent of first marriages, 67% of second, and 73% of third marriages end in divorce.[6] Therefore, careful healing, and planning are necessary before remarrying. In order to thoroughly heal, it is advisable that both of the prospective marriage partners have gone through extensive therapy from past relationships, before stepping under the Chuppah (marriage canopy) again. In addition, it is important to take the time to gradually get familiarized with the lifestyle of the man you intend to marry, and the people in his life. The relationship with step children is very delicate, therefore, take the time to get to know each of his children and allow them to ease into and get used to the upcoming change in their father’s life, before consummating the transformation. In conclusion, don’t be miserly with regard to the number of times you go out to see [your prospective marriage partner].[7]

Soldering the Hooks of Starting All Over
This week’s parasha is the last one describing the Mishkan – the holy tabernacle through which Hashem’s Shechina (Feminine Divine Indwelling Presence) would fill the world. A marriage is also a sanctuary for the Shechina. A careful comparison of the different accountings made in Parashat Perkudei reveals surprisingly that there is a more detailed accounting of the copper and silver than of the gold. Copper was used for the tent pegs, and silver for both the clasps connecting the tent of the Mishkan and the hooks for hanging the curtains of the courtyard.[8] Although the golden menorah and the ark with its cherubs are much more glamorous, we must not forget the seemingly insignificant hooks which connected the entire Mishkan and without which, everything would fall apart. One of the differences between the Golden Calf and the Mishkan is the Mishkan’s ability to be taken apart and joined together anew. When broken down the Golden Calf leaves only dust and ashes. An eternal link must possess the flexibility to be rejoined after coming apart. This ability symbolizes humanities willingness to start anew. It is indeed commendable that even after being so broken by previous relationships people are willing to pick themselves up without being afraid to start matrimony anew. However, I cannot emphasize enough the importance to take the time to carefully solder the hooks into eternal links first. You can create these links by learning deeply from past injuries, to the degree that you really understand in the very fiber of your being what went wrong. To understand a matter requires being able to take it apart and put it together again. That is the secret of remarriage.

Blessings of Transforming the Brokenness into Eternal Connection
“And of the thousand seven hundred and seventy five shekels he made hooks for the pillars…”[9] A hook is called a vav in Hebrew. The letter vav when used as vav hachibur (the connecting vav) can also mean “and.” Vav is called ‘letter of truth’ (Ot Emet)[10] according to Kabbalah. אֱמֶת /emet – truth includes the first last and middle letter of the Hebrew alphabet to indicate that truth is to see the whole picture, without leaving anything out. When we rush into things we often miss out on important information. We don’t always see the full picture but hold on to a wishful apparition created by our hopeful expectations. We need to take the time to face even the flaws of the prospective, and speak to a friend of his ‘ex’ to hear the other side of the story. Only when we connect all the pieces and see the whole picture, are we well equipped to forge an new everlasting relationship. It is said that the second set of the Torah tablets were never broken, because the commands were connected with connecting vavs. I bless all divorced women to build new hooks from the brokenness of previous relationship(s) into eternal links that will endure the storm, rain and snow of the upcoming eternal bond of marriage. May you be able to ease into your new marriage step by step after having taken the time to build the secure foundation consisting of your broken pieces fused carefully into eternal links!

[1] Devarim 30:19.
[2] Devarim 18:13.
[3] The French Rabbi Yochanan Lederman teaching in Diaspora Yeshiva in 1979.
[4] Igros Kodesh, Vol. IV, p. 272.
[5] http://www.psychologytoday.com/blog/the-intelligent-divorce/201202/the-high-failure-rate-second-and-third-marriages.
[6] http://divorcesource.wordpress.com/2008/01/01/divorce-in-america/
[7] Igros Kodesh of the Rebbe Rayatz, Vol. XII, p. 113.
[8] Shemot 38:10, 28:11, 38:17, 38:19, 38:20.
[9] Shemot 38:28.
[10] Zohar, part 3, p. 2a.

Adar: The Blessed Month of Transformation

Printable Version

Introduction

Rebbetzin on tour in Johannesburg

During the month of Adar, I am usually on my go-around- annual North America tour, even though its often freezing especially in Montreal. I believe the reason Hashem sends me during Adar most years is because Adar is known to be the month of success and victory. The Talmud advises us to try to schedule any litigation with a gentile for the month of Adar, because the month of Adar is described as having a good fortune, literally a מזל בריא/mazal bari – healthy constellation, to give them hope for a good end.[1] Yet, in truth, the word mazal doesn’t mean fortune or luck but rather ‘that which flows down from Above’ as the Hebrew word mazal shares the same root as the word ‘nozel’ – flowing. When I grew up in Denmark in an assimilated Jewish family, I was taught that Judaism does not believe in astrology. Later, after returning to the Torah path I learned that this was not really the case. However, it is understandable that in order to ensure that Jews distance themselves from worshipping the stars and constellations it became widespread to simplify and declare that Judaism is against astrology. In fact עכו”ם /akum – oved kochavim u’mazalot – a worshipper of stars and constellations is a way to describe a non-Jew in Torah commentaries. According to the Shulchan Aruch (Code of Jewish Law) “We do not consult astrological forecast or cast lots.”[2] However, Rabbi Moshe Isserless adds that a person ought not to act against what he knows is the astrological influences, (mazal) because one must not rely on miracles.[3] From here we learn that the Torah clearly gives credit to the power of astrology.

So going out of the Holy Land to gentile countries seems to be appropriate, as well, for the month of Adar. These annual tours are like a cold shower for me, I need to muster up a lot of courage to jump in, but once I’m in its so refreshing. Baruch Hashem I have been so fortunate during most of my tours, being able to sustain my midrasha with overflowing blessings.

Please read on and learn more about Judaism & astrology, the spiritual attributes of the month of Adar...

Judaism & Astrology
It is interesting to note that all the Hebrew months correspond to the astrological signs, for example the month of Tishrei corresponds to the symbol of the balanced scales of Libra, the month of Sivan when we received the two tablets of the Torah corresponds to Gemini with its symbol of twins, and the month of Elul when we work on repentance and purity corresponds to the Virgo. The Rabbis throughout the times believed in the wisdom of astrology and that Hashem appointed the stars and constellations over the earth. G-d didn’t create any creation in vain; the heavenly lights were created in order to be signs and constellations for the world on earth.

G-d said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. G-d made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.[4] The fourteenth century commentator Rabbeinu Bachaya a student of the Ramban explained the importance of the wisdom of astrology thus:

Although it states, אין מזל לישראל /Ein mazal l’Yisrael – “There is no astrological sign for Israel,”[5] it refers to the general community of Israel. However regarding the individuals, there is astrological influence for each person. Behold the wisdom of astrology is a very great and glorious wisdom, and our Rabbis do not at all deny it.[6]

There are many other references to astrology in the Torah for example our Sages teach, “There is no blade of grass in the world below that does not have a spiritual life-force (mazal) above striking it and telling it to grow.”[7] Mazal means constellation, or more specifically, the spiritual influences associated with the signs of the Zodiac. The patriarch Avraham was expert in astrology and saw in his constellation that he was destined to remain childless. However, Hashem told him to leave his astrological sign.” Rashi explains “He took him outside…”[8] meaning: “Dissociate yourself from your astrological predictions.”[9] The Holy One raised him above the stars. Avraham’s ability to be above the zodiac derived from the power of the letter “heh” added to his name, corresponding to the five books of the Torah. Every Jew inherits this power when he learns Torah in order to fulfill the mitzvot. He then nullifies the power and influence of the constellations, for the Torah itself transcends the world.

The Spiritual Attributes of Adar
He made the letter kuf king over laughter, And He tied a crown to it and He combined one with another, and with them He formed Pisces in the Universe, Adar in the Year, and the spleen in the Soul male and female.[10] During Adar spring is in the air, battling the remnant of the long dark winter month of Tevet and Shevat. “Just as when Av enters we decrease in happiness, likewise when Adar enters we increase in joy.”[11] This fits in with the sense of the month: ‘laughter.’ Adar is bubbling over with laughter, as the last month of the year, and the feeling of having reached completeness causes joy. Since Nissan, the month of Pesach, is considered the first of the Jewish months,[12] Adar, being the culmination of the Jewish year, gives us the opportunity to tie all the loose, hanging ends, and turn all possibilities of frustration and depression into joy. Spinning the loose ends together into a perfect pattern of accomplishments while gaining a greater perspective of the past, causes exhilaration for the future. Perhaps this is why it states about the woman of valor: “Glory and Majesty is her clothing and she laughs to the very last day.”[13] Adar is the month of laughter as “the very last day,” the completion – bring joy and laughter, and ‘he who laughs last laughs longest.’ Laughter is also the expression of unbounded happiness, resulting from witnessing the unexpected light of the Purim miracle emerging from the spiritual darkness. Rabbi Yitzchak Ginsburg points out that it is said about Yitzchak – the archetype personification of laughter in the Torah – “the fear of Yitzchak.”[14] This phrase פחד יצחק/pachad yitzchak can also be read as: ‘fear shall laugh’ – the essence of fear shall metamorphose into laughter. The fear of Haman transforms into the exuberant laughter of the festival of Purim. Laughter, joy, happiness breaks all borders; this month is the time to take advantage of this window of opportunity and increase in joy and happiness.

The Meaning of the Name Adar
The name Adar is connected to the Hebrew word Adir,[15] meaning empowerment and strength.[16] The word Adar can be broken into A/Dar -the Hebrew letter ‘alef’ representing the oneness of G-d ‘dar’ – dwells. G-d created the world “to make for Himself a dwelling place (dira) in the lower worlds. Adar represents the lowest of the worlds, but it is specifically here where G-d, the Alef, longs to reveal His presence and to dwell. The phrase “completely turn around” (Megillat Esther 9:1), is the main key to connect with the energy of Adar, where we have the opportunity to transform our very lowest shadowy sides.

The Long Letter kuf – Extending Into the Lower World
The shape of this month’s letter kuf is like a heh the letter of the month of Nissan, which is the month of revealed miracles, yet the foot of the kuf extends downwards below the line. This indicates the ability of this month to complete G-d’s creation and extend its power by means of human effort into the lower world. The foot of the kuf descending below the line symbolizes G-d’s dwelling place below, enacted by our descent to transform all depression and sadness to pure delight. The letter kuf begins both the words kedusha, (holiness), and klipah, (shell). The spiritual work during Adar is the ongoing work of extracting sparks of holiness from their impure shells and transforming them into holiness. Therefore, the month of Adar receives the power to conquer and elevate our base desires.

The month of Adar marks the end of the six winter months, and corresponds to Elul, the sixth of summer months. This is mirrored in the letters that form the nature of these months; Adar was formed by the kuf, whose numerical value is 100, while Elul was formed by the yud whose numerical value is 10. Each represents completeness in their respective domain.

The letter kuf also means ‘monkey’ (kof). In accordance with the idiom “as a monkey in the face of man,”[17] the kuf symbolizes the custom of masquerading on Purim. Before the miracle of Purim, G-d Himself “hid His face” and His name is not mentioned even once in the Scroll of Esther. By initially hiding our identity, pretending to be someone else, our innermost essence becomes revealed. This also explains the concept of modesty by concealing our body we reveal our Neshama (soul)

Before eating from the Tree of Knowledge our bodies were so refined and transparent that they reflected the light of our souls. Afterwards the body became a mask for the soul, concealing our true inner being. The purpose of garments is to conceal the mask of our body and through the choice of texture, style and color, express our inner essence and bring forth hidden sparks of our soul.

In Hebrew the word for body is ‘guf,’ Rav Tzaddok of Lublin explains that the power of the letter kuf teaches us about the inherent holiness of even the physical body of a Jew, since it is known that the Hebrew letter gimel is exchangeable with kuf as they are both sounds from the palate.[18]

The Weekly Torah Portions of the Month of Adar
During Adar we complete the Book of Redemption (Exodus) by reading the Torah portions of Truma, Tetzave, Kitisa and Vayakhel and Pekudei. These Torah portions mainly describe the completion of the mishkan (tabernacle) which is the underlying theme of the holiday of Purim. The evil Queen Vashti refused to allow King Achasverus to give permission to rebuild the Temple in Jerusalem. The true victory of Purim took place when Darius, the son of Queen Esther began to rebuild the holy Temple. Except for during a leap year, on the Shabbat prior to the holiday of Purim we read the Torah portion Tetzave about the clothing of the Kohen Gadol, (High Priest). The purpose of these exquisite garments was to cover the mask of our body and return the original light of Adam the first man.

Permutation: Hei/hei/yud/vav ה/ה/י/ו
In order to connect with the energy of the month it is good to visualize its permutation of Hashem’s four lettered name. Each of the 12 months have a different permutation. The permutation of Adar alludes to the completion and full circle, which takes place at this time. We start with the first heh (daughter) referring to malchut, the lowest sefira (the Shechina) where G-d meets this world. This is followed by the next heh (mother) representing bina, the highest female sefira that receives and completes the light of chachma represented by the letter yud (father) the highest masculine sefira. From there we go back downwards into the lower world as represented by the vav (son) completing the higher point of yud encompassing the six middle sefirot, connecting it back with the lower heh representing malchut.

Protected Pisces Covered by the Waters of Torah
Adar is the month of good fortune for the Jewish people. During leap-years we have two months of Adar, just as the tribe Yosef, associated with the month of Adar, is sometimes considered two tribes. The two fish of Pisces represent Yosef’s two sons. The main tribe Efraim, whose name is associated with fruitfulness,[19] connects with the fruitfulness of the constellation of Pisces.[20] One of the definitions of Purim, celebrated this month, comes from the word pru – “be fruitful and multiply.” Therefore, this is the month most suited for pregnancy and birth.[21] Ya’acov blessed both Efraim and Menashe “To increase fishlike within the land.”[22] Just as the fish are covered by water and the evil eye cannot rule over them, likewise Yosef's descendants are protected from the enemy.[23] Just as fish live in the hidden world of the sea, the Divine souls swim in the waters of Torah; our true identity being invisible in this world. Fish- in Hebrew ‘dag’ represents the ‘tikun’ (rectification) of da’ag – ‘to worry.’ The strong (though initially hidden) mazal (fortune) of Adar, converts all our worries to ultimate joy of redemption and rebirth. The two fishes represent the Written and the Oral Torah. Since the spiritual power of the Jews climaxes in Adar, the process of the giving of the Torah was actually not completed until Purim. Only then did the Jewish people accept the authority of the sages and their oral Torah willingly,[24] when the sage Mordechai with the help of Queen Esther brought about the salvation of the Jewish people. “For the Jews there was light and happiness” – Light refers to the Oral Torah.[25] According to Kabbalah the Oral Torah is considered female because it receives from the Written Torah. The power of the female is to build, complete, and create wholeness, as the woman takes a tiny seed and builds it into a complete being within her.

The Humble Flexible Purity of the Piscean
Pisces is a water sign. For the sake of the purity and repentance associated with water, the Jews were saved at the time of Purim. Torah is compared to water, because you need to be humble to absorb it. Just like the fish cannot live without water, so the world (the Jewish people) cannot exist without Torah. The Torah is compared to water, because you need to be humble to absorb it. Water always flows downward, seeking the lowest level. Moshe, the giver of the Torah, was the most humble of all men.[26] He is closely linked to water and his name means, “From the water I have drawn him.”[27] His only sin was bringing forth water by hitting rather than speaking to the rock. Moses was a Pisces; he was born and died on the 7th of Adar! The month of Adar, moreover receives the power of its tribe Yosef to conquer and elevate our base desires, as Yosef overcame the temptation of Potifar’s wife. Pisces is opportune for both physical and spiritual blessing; one fish represents physical wholeness, the other fish represents the eternal soul. The Divine soul grows and develops through the twelve constellations of the zodiac; we reach our ultimate perfection in the last constellation of Pisces. “…They nurture him with pure water from Aquarius (in Hebrew water-container) and he grows with great joy like a fish which enjoys being in the water…He perpetually eats from the Tree of Life which is planted in the section of the righteous… and he lives forever.”[28] The Piscean personality is very flexible and can easily adapt to change. Since Pisces is the last of the Jewish Zodiac and represents the highest stage of development, the Piscean personality is able to associate with various types of people, and has the power to bring about self-transformation.

Laughing from our Spleen
“The spleen laughs.”[29] At first sight, this appears most paradoxical, for the spleen is considered the seat of the black humor, the source of depression and despair. Yet, all of the phenomena of Adar and Purim are essentially paradoxical, and represent states of existential metamorphosis. The spleen is connected to the immune system. Its purpose is to fight against infection of evil invaders. Laughter is an expression of overcoming evil. Strengthening our will power gives us the ability to overcome evil, and achieving completeness. Reaching this peak of wholeness through our own efforts is what engenders the greatest possible happiness. “Then our mouths will be filled with laughter,”[30] the ultimate expression of happiness without bounds.

Summary
Adar is a month filled with spiritual powers and potential for success, fruitfulness and joy. It is an opportune time to elevate our shadowy sides and transform ourselves to what we are meant to be. Use the power of joy to change your life and the world.

[1] Babylonian Talmud, Ta’anit 29b.
[2] Shulchan Aruch, Yoreh Deah 179:1-2.
[3] The Rema Ibid.
[4] Bereishit 1:14-16.
[5] Babylonian Talmud, Shabbat 156.
[6] Rabbeinu Bachaya, Bereishit 15:5.
[7] Bereishit Rabah 10:7; Cf. Zohar I:251a, Zohar Chadash 4b.
[8] Bereishit 15:5.
[9] Rashi, ibid.
[10] Sefer Yetzirah 5:2.
[11] Babylonian Talmud, Ta’anit 29a.
[12] Shemot 12:2.
[13] Mishlei 31:25.
[14] Bereishit 31:42.
[15] Tehillim 8:2.
[16] Rav Tzadok of Lublin, Machshevet Charotz, chapter 4.
[17] Babylonian Talmud, Baba Batra 58a.
[18] Rav Tzadok of Lublin, Divrei Sofrim, Likutei Amerim 16.
[19] Bereishit 41:52.
[20] Rav Tzaddok of Lublin, Machshevet Charotz, chapter 4.
[21] Rav Tzaddok of Lublin, Resisei Layla, 58.
[22] Bereishit 48:16.
[23] Rashi, Bereishit 48:16.
[24] Babylonian Talmud, Shavuot 39a.
[25] Babylonian Talmud, Megillah 16b.
[26] Bamidbar 12:3.
[27] Shemot 2:10.
[28] Midrash Tanchuma, Ha’azinu 1.
[29] Babylonian Talmud, Berachot 51b.
[30] Tehillim 126:2.