Tapping Into the Energy of Shabbat HaGadol

A Once a Year Opportunity

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Introduction

Spring Blooms!

We did it! We got ready for Pesach, (almost at least). The house is almost shining waiting for bedikat hachametz – Checking for chametz this Sunday night. In a corner of the kitchen the chametz box filled with leftover cookies, cereal, and noodles displays its ugly evil face. Soon it will be consumed if not by hungry folks then by the flames of fire, ready in the backyard. I love to gaze at my clean, spotless, cabinets and window sills with the spider web and the old dried up leaves of the plants removed. Here and there the paint is peeling, well, nothing is perfect. Perhaps before next Pesach we will do a paint job. As I sweep up the sweepings in the kitchen and notes the few remaining jobs to do after Shabbat I sigh in relief.  Looking back over the last two weeks of exhausting and strenuous toil, I feel the freedom of accomplishment. Rather than slaving for a foreign master I worked for Hashem and for myself, exhilarating in fulfilling the mitzvah of removing chametz, getting in a bit of spring-cleaning as a hidur mitzvah (doing more than what is required literally ‘beautification of the mitzvah.’) This, extra spring cleaning I promise to do only when I can, knowing the famous dictum, “Dust is not chametz and the children are not a Pesach sacrifice.” So if doing extra spring cleaning is going to wipe us out so we will be grumpy or even become threatening to our health then we must stick to the chametz cleaning proper. This year cleaning it was a bonding experience as it should between the members of my family who worked well together as a team with me, naturally, as the chief master. Now we look forward to Shabbat HaGadol – The Great Shabbat prior to Pesach.

To Slaughter Their God
The Shabbat before Pesach is called Shabbat HaGadol, because of the miracle that took place on that day. On Shabbat HaGadol, (the first year it was on the 10th of Nissan), the enslaved Jews took the paschal lamb – the Egyptian deity – and paraded it through the streets of Egypt past the infuriated Egyptians.  Miraculously the Jews were able to tie the Paschal lambs to their bedposts and ultimately slaughter these Egyptian gods, to eat them as the korban Pesach, (Pesach Sacrifice) on the night of the Exodus.  When the Egyptians would ask, “What is this lamb for?” The Jews would answer, “To be slaughtered as a Pesach sacrifice according to G-d’s command.”  The Egyptians would then gnash their teeth in anger without being able to utter a sound,  or stop the Jews from slaughtering their god.

The Pascal Lamb and the Astrological Sign of Aries
The month of Nissan is under the influence of the astrological sign of Aries (the ram).  Explicitly during this time when the power of the sign of the ram was strongest, Israel was commanded to slaughter and eat it, to prove that Hashem’s power nullifies the power of the ram.

Additional Reason’s for the Name Shabbat HaGadol
1. We keep Shabbat to remember that Hashem created the world, and also to commemorate the Exodus. The second reason was only added on the last Shabbat in Egypt – Shabbat HaGadol. On this day the reasons for keeping Shabbat were increased, to make the Shabbat itself greater.

2. “Just as a child is called gadol when he becomes of the age to keep mitzvot, so is the day, when the entire Jewish people kept their first mitzvot, called gadol.

3. Just as Shabbat is separated from the profane work of the week, so on Shabbat HaGadol did Israel separate themselves from idol-worship.

4. The haftorah for Shabbat HaGadol from Malachi, Chapter three culminates in the promise that Hashem will send us “Eliyahu the prophet before the coming of the Great (HaGadol) and awesome day of Hashem.” 

Why Shabbat HaGadol and not the Tenth of Nissan?
Why do we commemorate the miracle of the Pascal lamb on Shabbat, and not every year on the tenth of Nissan when the event took place, regardless of which day of the week it falls? During Shabbat, each of the ten plagues that Hashem inflicted upon the Egyptians was temporarily suspended. In honor of the greatness of Shabbat, even the plagues ‘rested.’  On the tenth of Nissan, in the middle of the plague of darkness, the Jewish people led the lambs through the streets of Egypt. Had this event taken place on a weekday instead of on Shabbat, due to the plague of darkness, the Egyptians would not have been able to see what the Jews were doing, and there would have been no need for Hashem to miraculously protect the Jewish people. Therefore, we celebrate Hashem’s performance the wondrous miracle of saving the Jews specifically on the Shabbat before Pesach, rather than on the tenth of Nissan, because it was Shabbat that caused the miracle. Had the date not occurred on Shabbat, the entire land would have been engulfed in darkness, and this event would not have been a miracle worthy of commemoration.

Rabbi Eliyahu Kitov explains that the Egyptians were fully aware that the Israelites kept Shabbat and would not busy themselves with animals on that day. Therefore, when the Egyptians saw them take the sheep and bind it to the bedpost on Shabbat, they were surprised and inquired about it. The Israelites were in great danger at being thus confronted and were saved only by a miracle.   A further reason to remember the miracle on Shabbat and not on the tenth of Nissan is that, forty years later, Miriam died on that day and the well ceased to exist.

The Anniversary of Miriam’s Death
The source of water for the Israelites in the desert was the well of Miriam. Its source was at the entrance of the courtyard of the Tabernacle, near the tent of Moshe. The waters of the well would separate into different rivers to form boundaries between each tribe and even between each family, so that everyone knew his personal place and position in the camp of Israel. 

Why did the well of Miriam determine the boundaries of Israel?
Miriam was the midwife of the nation of Israel. She gave birth to the redemption. She was the one who molded the Jewish people. Miriam was the mother who enabled her children to find their place and bring forth their full potential. It is, therefore, fitting that she determined the boundaries of each tribe.

What is the spiritual significance that the well dried up on the tenth of Nissan?
On the tenth of Nissan we gained spiritual freedom from the Egyptian exile. This is followed by our physical freedom on Pesach. Thus, Israel went beyond themselves on this day. They freed themselves from their personal boundaries to merge with the Divine.

Shabbat HaGadol includes the Spiritual Powers for the Entire Year 
Rav Raphael Luria explains that the holiness of Shabbat is beyond time since the worlds rise on Shabbat through the revelation of the root of emanation. The holiness of all the holidays derives from the power of Shabbat that precedes it. The first holiday that we celebrated as a people, is Pesach. Since Pesach is the head of all our holidays, the other holidays receive their sustenance from it. First we bring holiness into the head and from the head into the rest of the body. Therefore, when we draw down the holiness for the holiday of Pesach, on Shabbat preceding Pesach, its lights include the holiness for all of the other holidays.  From this we may conclude that we should be extra careful to honor Shabbat HaGadol properly, as this will enable us to draw down more holiness not only for the holiday of Pesach but for all the other holidays as well. As difficult as it may be this last Shabbat before Pesach, let us make the greatest effort to light the Shabbat candles at the preferred time. Let us tap into the energy of Shabbat HaGadol which occurs only once a year by being careful to speak only words of holiness, avoiding mundane activities, and devoting ourselves to prayer and Torah learning!

The Month of Nissan: Rectifying the Sense of Speech

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Introduction

Nissan's special blessing on flowering fruit trees

One of the reasons I usually don’t leave my home and garden during spring is that this is the loveliest time here in Bat Ayin and especially in my garden (I am biased). It was so special having my students bless together with me on the flowering fruit trees surrounded by spring flowers, butterflies and flower buds.

Awaken with the Spring that’s in the Air
Nissan, it sounds like the Hebrew word Nitzan‑Bud. The two words are connected, for this month is referred to as “month of the spring,”[1] always occurring near April when we enjoy the magnificent beauty of nature budding around us. Hibernating animals awaken, flowers bloom, fruit trees blossom and vegetation emerges everywhere. New growth of green grass is pop up as the world experiences a bursting forth of life. We, too, tap into the energy of renewal predominant in the air. Take a moment to stop, enjoy, and appreciate the world. Make a blessing on a flowering fruit tree. Listen to the birds chirp. Watch a stream of water flow. Breathe the air. Smell the Flowers. Give thanks for all the beauty that surrounds you.

Be Highly Connected
Nissan is a time when we are capable of achieving dramatic change by way of miracles. In this month there exists a special ability to engage the assistance of the One Above. It’s as if G-d bends down and sweeps you off your feet to take you wherever you need to go. And by connecting with G-d, you too become sanctified. Thus, we have a certain strength during this month to exude an additional degree of holiness. This parallels the renewal taking place in the month of Nissan.

The Royal Gift
Nissan is the first of the twelve months of the Jewish calendar. The first mitzvah (commandment) of the total 613 assigned to Israel as a nation was to recognize and sanctify the months beginning with Nissan, as it states, “This month [the month of Nissan] is for you the first of the months of the year.”[2] Nissan is the king of all the months. Nissan is the head – the beginning of the relationship between G‑d and Israel His first born. The word ‘month’ in Hebrew is חֹדֶשׁ/chodesh containing the same root as חִידוּשׁ/chidush which means a ‘new insight.’ If one walks in the ways of Hashem and follows His commandments, the mitzvoth become a gift, not a burden. The rules that emanate from the Torah, actually act as a set of instructions for us to refine ourselves. Rather than burdensome rules that tie us down, they end up freeing us to reach our fullest potential without stumbling. “This month is for you.”[3] The Hebrew letters in the word לָכֶם/lachem –for you, when rearranged spell מֶלֶךְ/melech –King, a hint to the royalty associated with this month. Nissan was given as a gift to the Jewish people. Through this gift, we can achieve royalty. It’s possible to receive a gift and never open it. Think about how you approach spirituality in your life. Do you access the secrets of your religion? Are you imprisoned by the rules of society, the constraints of your social circle? Or freed by the rules of your spirit? It all depends on you, what you will do with this month.

Month of Kings, King of Months
Nissan is the New Year for the Kings, the reign of each Jewish king is counted from this month. Malchut – Kingship is the attribute associated with Nissan also because this is the month the nation of Israel was born. Not only did we emerge as a people, but a people connected to a Hashem, for G-d Himself came to take us out of bondage. So go ahead! Be regal! Walk with your head up! Express the royalty from which you descend, and exhibit the class and dignity befitting the daughter of a King, for you are G-d’s child. And this month you know it!

The tribe of the month of Nissan is יהודה/Yehuda. Powerful and victorious, his name means “praise” appropriate for the month in which the Jews praise the One who liberated us. He is the emblem of all rulers and the forefather of the ultimate king, Mashiach, son of King David, who descends from this tribal line. Moreover, the entire nation takes its name from Yehuda – Jew. So it is particularly appropriate that he should be associated with the month the Jews became a nation. Nissan, the first of the months, serves as the New Year for kings. On Pesach, it is customary to sit with pillows and cushions like royalty commemorating the Hebrews’ transformation from slaves to a nation of free people, Hashem’s people. A king cannot rule without a people to rule over. By establishing Israel as a nation, G-d began His reign. View this as a second New Year celebration, resolutions and all. To whom do you bow? Which kings do you serve rather than serving the One and only King?

Month of Miracles
Nissan is a month of miracles נִסִים/nissim. The fact that the name Nissan possesses two nuns implies, according to our sages, nissei nissim – miracles of miracles,[4] alluding to the redemption of the future. In Nissan the miskan (tabernacle) was erected.[5] This is the month when Israel was redeemed from Egypt, and in this same month we will be redeemed in the future. In this month G‑d changed the nature with His miracles, and made a new beginning in the month of Nissan. The miracles in the month of Nissan testify to the fact that G‑d is the Creator of the world. The Hebrew word חֹדֶשׁ/chodesh means both month and renewal, whereas the Hebrew word שָׁנָה/shana means both year and repetition. Nissan marks a break with the old way of the world (shana) through the renewal (chodesh) of nature. In Nissan our fathers who were the beginning of the Jewish people were born and died. Nissan is also referred to as “the month of the redemption.”[6]

Count to Fifty
Collectively, the Israelites were told to count the months beginning with Nissan…in essence, to track the passage of the year. Compartmentalizing time… counting months, counting weeks, counting days… an element of order ‘seder’ emanates from this aspect of Nissan. Appropriately, the meal on the first night of Pesach is called the Seder. Mid-month we begin to Count the Omer, seven weeks from the Exodus (Pesach) to the receiving of the Torah Commandments (Shavuot), the following holiday. Each week is devoted to a different energy. Each week, we work on a distinct characteristic trait associated with that energy, systematically addressing all aspects of our being, until we have refined ourselves enough to be worthy of receiving the holy Torah. On the 15th of Nissan, the Jews become a nation by way of miracles, from-above-to-below, Hashem reached down and took us out of slavery; in the 49 days to follow we work on ourselves to become a nation also by natural means from-below-to-above, taking the slavery out of ourselves until we reach the fiftieth level of refinement. Thus, this month is for you -“lachem”…someone can help you from the outside, but ultimately, it depends on you to help yourself, from the inside. And then, you can reach the level of king, “melech.”

Go With The Flow
There is a debate among the sages as to whether the world was created in the Hebrew month of Tishrei or Nissan. Which is the real New Year? The answer is both. The two are exactly six months apart, and each acts as a counterpart to the other. So if the six days of Creation occurred in Tishrei, there must be a counterpart in Nissan. Half the year there is an energy flowing from the Heavens down to us and the other half the year, the energy flows in reverse, from us up to the Heavens. Half the year, G-d pours down his blessing regardless of our action, whether we deserve it or not, while the other half the year the amount of blessing received is dependent on our effort, how much we work for it. And the whole world operates by this flow. What can you do this month to make yourself a vessel for blessing? Remember, nothing can be added to a vessel that is full. (If you know it all, there’s nothing to learn.) So, be humble, remove some ego and get ready to receive! Look for miracles taking place every day of your life!

The Spiritual Attributes of Nissan

המליך אות ה' בשיחה וקשר לו כתר וצר בו טלה בעולם, ניסן בשנה, ורגל ימין בנפש זכר ונקבה
(ספר יצירה פרק ה משנה ז)
“He made the letter heh king over conversation, and He tied a crown to it and He combined one with another and with them He formed lamb in the Universe, Nissan in the Year, and the right leg in the soul, male and female” (Sefer Yetzirah 5:7).

Speak Up!
The sense of speech is associated with Nissan. According to Rabbi Yehoshua the world was created in Nissan[7] through words – G-d spoke and it came into being.[8] Whereas the physical birthday of the world is in Tishrei, the Head of the Year, the spiritual birthday of the world is in Nissan, Head of the Months. Nissan is in the gematria (numerical value of two times mouth. [9] This corresponds to the process of sanctifying and declaring the new month. The beit din declared, “Sanctified,” and the entire people answered afterwards, “Sanctified sanctified. There is a strong connection between the king and speech. A king rules by his word… ”for the word of the king is his rule.”[10] The very root for "speech" means as well "to lead." Thus the sense of speech is in essence the sense of leadership. Personifying the sefirah of malchut (kingdom), it is often referred to as “the world of speech.”[11]

Conversation cannot occur without both speaker and listener in the same way a ruler requires a kingdom. Each demands a recipient, and similarly, the Lord yearns for His people and they for him. Conversation forms the basis to any relationship including that between G-d and us.

In Nissan speech came out of its exile and the shell of being of uncircumcised lips is removed, speech itself is redeemed. Egypt represents the existential state of confinement, the inability to truly express oneself. The Israelites had no voice as slaves, but once outside of Egypt, they received a voice - the voice of a unified nation, the voice of freedom, the voice of joyous song. Like a bride singing to her lover, upon crossing the Reed Sea they burst into song, a reaction to all the miracles they had experienced and a vocalization of their relationship to the Holy One. By the Exodus, their mouths were opened in amazement and awe, and also in the future in this month there will be an opening of the mouth and “I will pour my spirit on all flesh and all your sons and daughters will prophesize,”[12] representing the pinnacle of the relationship with G-d. The crowning point, this represents the true essence of the month of Nissan – the redemption of our “freedom of speech.”

The Haggadah means To Tell
Telling of the story of the Exodus on the Seder night is the central mitzvah of the month of Nissan. “The more one tells of the Exodus from Egypt, the more praiseworthy.”[13] Of the fifteen stages of the seder, magid – the telling of the story of the Exodus – is the fifth stage which corresponds to the fifth letter of the Hebrew alphabet, the ה/heh. It is with the breath of ה/heh preceding speech that Hashem created the world.[14] The stage of magid also begins with the letter “heh,”עַנְיָא הָא לַחְמָא/ha lachma anya – This is the bread of poverty… It’s no wonder that the letter of the month of Nissan is the letter heh.[15]

So this month, strengthen your relationships with everyone you touch by increasing in all forms of expression. Sing songs of love and praise; voice thanks for what you have; convey your deepest feelings and insights to the One Above and to one another. Change your speech patterns. Go 24 hours without uttering anything but good. If you can’t make it through the day, do it for just an hour a day: no gossip, no negativity, and no judgments. We create with our talk the same way G-d created through His words. So lead your speech, don’t let it lead you. Verbalize only good, it will bring you to see only good…resulting in a positive aura around you that draws others to do the same.

The Constellation of Aries Associated with Nissan
In the month of Nissan the life force of nature is awakening. The trees are budding, the floral plant life blooming, calves are born and the ducks lay eggs. People put on their shorts, go out in the park and flirt. The summer is ahead. We feel excited and full of life. Our animal soul is also awakened. It is this part of our soul, the worldly desires, which drive people forth in life. If it weren't for the animal instincts, very few people would ever do anything. But just as you tame a wild horse, we must control our animal self. This is how we attain holiness.

The astrological sign of this month is Aries the world over, but the Kabbalistic equivalent is a טָלֶה/taleh – lamb instead of a ram. The constellation of the lamb symbolizes the unity of the people, for sheep group together and identify one with the other. Of all of G-d’s creations, the lamb alone possesses the innate ability to arouse mercy by its voice. Lambs are calm, gentle creatures. Just like the sheep following the sheepherder, thus the Jewish people accepted the authority of Moshe our leader. The Jewish people themselves are symbolized as a lamb among seventy wolves.[16]

Tame the Ram to Turn it into a Lamb
The Egyptian people worshiped the ram. Its strength was idolized. The Egyptian lifestyle was wild and uninhibited; they let the ram wild in themselves. They gave in to their very instincts. It was the evil inclination within themselves which they worshiped. It is this same ram, people worship today, at the discotheques, beaches, streets, music halls, T.V. etc. The Jewish people represent the exact opposite of this kind of “civilization.” We never idolized the ram; on the contrary we sacrificed it to G‑d. When we realize that our life‑force is only a means to worship the Higher Power, we are able to control the ram within us and make it into a lamb. The lamb symbolizes the fact that we strive towards subduing the animal instinct within us. This is why we were commanded to sacrifice the Pascal lamb to G‑d before being able to leave Egypt.

In the month of Nissan we celebrate פֶּסָח/Pesach, which even sounds like the cry of a lamb…”peeeeehhhh sach.” The holiday incorporates all the mystical attributes and energies associated with Nissan. Celebrated on the 15th of Nissan, it falls smack in the middle of the month when the moon is full and Nissan is at its peak thus exuding these qualities to the fullest and most brightly. “Pesach” means to skip and jump, pass over, for the angel of death passed over the homes of the Jewish families. Hinted at is a further meaning that the Almighty skipped over the mountains to redeem his children. The same word can be broken into פֶּה שָׁח/peh sach – the mouth speaks. The sense of speech is in essence the sense of leadership…use the month of Nissan to bring this element out into your personal life without hesitation, turn your speech and your intentions into actions.

Summary
“This month is for you” – This month depends on you, what you do with this month makes all the difference. Let us sanctify our speech to become the holy speech of songs and praise, a song that reaches way beyond the boundaries of the nature of the world. A song that arouses and brings the good tidings of the coming of Mashiach!

[1] Devarim 16:1.
[2] Shemot 12:2.
[3] Shemot 12:2.
[4] Babylonian Talmud, Berachot 57a, with Rashi.
[5] Shemot 40:17.
[6] Babylonian Talmud, Rosh Hashana 11a.
[7] Babylonian Talmud, Rosh Hashana 11a.
[8] Tehillim 33:9.
[9] (פה = 170 (80+5+80+5), ניסן = 170 (50+10+60+50=170.
[10] Kohelet 8:4.
[11] Sefat Emet, Likutim, Parashat Nasa.
[12] Yoel 3:1.
[13]Pesach Haggadah.
[14] See Bereishit 2:4, “These are the generation of heaven and earth when they were created/ בהבראם, the heh is smaller, and therefore stands out to give the possibility of reading the word as: b’heh baram – with “heh He created them.” Rashi explains that the physical world is created with the letter heh.
[15] Sefer Yetzirah 5:7.
[16] Pesikta Rabatai, Parasha 9.

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"

 Printable Version

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

Printable Version

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

Printable Version

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.