Perek Shirah - Sheaf of Wheat Says

Wednesday, February 15, 2017 · Posted in ,

שִׁבּׂלֶת חִטִּים אוֹמֶרֶת - Sheaf of Wheat Says


Tehillim 130:1

 שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְהוָה
shir hama'alot mima'amakim keraticha
A Song of Ascents. Out of the depths have I called You, Hashem.


To this very day, this particular psalm has been said by Jews in times of trouble. If they have time to say many, they will always include Tehillim 130; if they only have time to say one psalm, then, usually, it will be this one, for, it is one of the few that reach out from the “depths” of despair. One can feel King David's sense of utter helplessness, and his need for a miracle. This is why he has appealed to Hashem — using Four Letter Ineffable Name of G-d — and not a “lesser” Name of G-d. (Rabbi Pinchas Winston)

King David composed the present psalm about himself, but intended it for the future exiles. They should conduct themselves as he did and then G-d will have mercy upon them.  King David's prayer for G-d to heed the prayers of the exiles and forgive their iniquities. That is, they should expect the deliverance to come by supernal loving-kindness, i.e. even though they will not deserve it.

Some say, "Out of the depths" - the lowest spiritual state - "have I called You." For a man may be at he height of material success, yet be in the most debased condition in matters of the soul. (Me'am Lo'ez)

Every Jew has a spark of holiness in his heart but it may be surrounded by layers of materialism. When he recognizes this spark, even though it is buried, then he will be able to call G-d 'from the depths' of his heart. This is what is meant by the verse "Counsel in the heart of man is like deep water but a man of understanding will draw it out" (Mishlei 20:5). In every heart lies a spiritual capacity, but only a 'man of understanding' can reach in and 'draw it out', that is recognize and develope it. (Rabbi Simcha Zissel Ziv)

No Comments »

Perek Shirah - Apple Tree Says

Tuesday, February 14, 2017 · Posted in ,

תַּפּוּחַ אוֹמֵר - Apple Tree Says



Shir Hashirim 2:3


כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי
ketapuach ba'atzei haya'ar ken dodi bein habanim betzilo chimadti veyashavti ufiryo matok lechiki
Like an apple tree among the trees of the forest, so is my beloved among the sons. In its shade I delighted and sat, and its fruit is sweet to my palate.

How beloved is the Congregation of Yisrael before the the Holy One, blessed be He, that she lauds Him in this verse. We should look into this. Why does she laud Him through the apple and not with something else or with something that has color, or fragrance or taste.
Since it is written "apple tree," it turns out she is lauding him in every manner, with color, fragrance and with taste. Just as the apple appears in colors, it has white, red green, so does the the Holy One, blessed be He, appear in supernal colors - namely chesed, gevurah and tiferet that are the secret of white, red and green. As the apple tree has a fine fragrance more than other trees, so about the the Holy One, blessed be He, it is written, "And His fragrance like the Levanon" (Hoshea 14:7). Just as the apple's taste is sweet, so also is the the Holy One, blessed be He, as it is written, "His mouth is most sweet" (Shir Hashirim 5:16) (Zohar)
Rebbi Chama son of Rebbi Chanina said: What is meant by the verse, "[He is] like an apple tree ("Tapuach") amongst the trees of the forest..." (Shir HaShirim 2:3)? Why were the Jews compared to an apple tree?

 Just as an apple tree reverses the natural order and produces its fruit before its leaves, so too the Jews reversed the natural order [when they accepted the Torah on Mt. Sinai] by saying "We will do [what you request of us]" before saying "We will hear [what you request of us]". Normally, one must first hear what to do, and only then can he do it. (Gemara Shabbat 88a)
Rabbi Yitzchak opened with, "Like the apple tree" (Shir Hashirim 2:3). Happy is the portion of Yisrael more than all the idolatrous nations, because all the other nations were handed to appointed ministers to control them. As for holy Yisrael, happy is their portion in this world and in the World to Come that the Holy One, blessed be He, gave them neither to an angel nor to another ruler, but took them for His own portion. This is the meaning of, "For Hashem's portion is His people" (Devarim 32:9), and, "For Hashem has chosen Yaakov to Himself" (Tehilim 135:4). "Like the apple tree among the trees of the wood": just as the apple tree is different in color from all the other trees in the field, so is the Holy One, blessed be He, separated and marked above all higher and lower legions. Hence His Name is Hashem Tzva'ot, WHICH MEANS He is a sign (Heb. ot) throughout the celestial army (Heb. tzava). (Zohar)
-

No Comments »

Perek Shirah - Date Palm Says

· Posted in ,

תָּמָר אוֹמֵר - Date Palm Says

[Picture of matah (date orchard), Kibbutz Ketura, Israel]


Tehillim 92:13

צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה
tzaddik katamar yifrach ke'erez balvanon yisgeh
A righteous man will flourish like a date palm, he will grow like a cedar in the Levanon.

In the beginning he bears suffering, but in the end "the righteous man will flourish like the date palm" and produce abundant fruit. Similarly, the date palm does not produce fruit except after a long time has passed; seventy years. The "he will grow" higher and higher, "like a cedar in Levanon."

Contrary to the wicked, who wither (v1:4), the tzaddik who flourishes like the date palm will stand many years, "like a cedar in Levanon" growing high. 

The date palm remains forever straight, even when its fruit are plentiful. Similarly, the tzaddik stands upright and does not become bent through indulgence in passions. He struggles constantly against his physical impulse. 

Just as the date palm brings forth fruit after seventy years, so also the tzaddik is rewarded after his death, after having lived seventy years.

The Talmud writes, "Why is it written, 'The righteous man will flourish like the date palm; he will grow like a cedar in Levanon.'? If it says a cedar, why say a date palm; and if it says a date palm, why say a cedar? However, if it would say a date palm and not say a cedar, I might infer that just as the date palm does not change its trunk, so the tzaddik does not change his trunk - basic nature. And, if it would say a cedar and not say a date palm, I might infer, just as the cedar does not produce fruit, so the tzaddik does not produce fruit. Accordingly, it mentions both the date palm and the cedar.

Chazal also teach that just as among date palms and cedars none are knotted and none are crooked, so are there no twisted or non-upright tzaddikim. Just as the date palm and the cedar cast a long shadow, so the reward of the righteous reaches far. Just as the date palm and the cedar have their hearts pointing upward, so it is also for the righteous . (Me'am Lo'ez)


There are two types of righteous individuals, the Baal Shem Tov notes.  One is constantly engrossed in service to G-d but has no involvement with others.  He keeps his righteousness to himself.  Such an individual can be compared to a cedar – large and strong but does not bear fruit.  Like a cedar, this individual may be great in knowledge of the Torah and in service to G-d but does not do anything to produce other righteous individuals.  On the other hand, there is another type of righteous individual who can be compared to a date palm.  A date palm is also large and strong but in addition it flourishes – it bears fruit.  Similarly, such a righteous individual steps out of his immediate four amot and spreads the beauty within him to others around him, whereby his righteousness bears fruit, bringing others closer to G-d.  Whereas the cedar will just “grow tall”, developing itself, the date palm “shall flourish”, bearing fruit and spreading good to the world.

May we, like the date palm, grow significantly and also flourish and bear fruit, reaching out to others and giving of ourselves to others.  And may G-d, in merit of our actions, bring us even closer to Him, enjoying everlasting bliss in service of G-d now and in closeness to Him in the world to come.

No Comments »
....