By Rebbetzin Chana Bracha Siegelbaum,
Founder and Director, Midreshet B'erot Bat Ayin

“He made the letter nun king over Scent and He tied a crown to it and He combined one with another and with them He formed Scorpio in the Universe, Cheshvan in the Year, and the small intestine in the Soul, male and female.” (Sefer Yetzirah 5:9)

The month of Cheshvan serves as the vessel to hold all the lights of the many holidays we just celebrated during the month of Tishrei. This is why Cheshvan does not even have one minor holiday. During the month of Tishrei, we taste of the great Divine lights. In Cheshvan, even though the taste is gone, the fragrance still remains, just as the fragrance of our etrog remains long after Sukkoth. The month of Cheshvan serves as a channel that allows all the spiritual heights of Rosh Hashana, Yom Kippur, Sukkoth, and Simchat Torah to permeate the entire year. This is similar to the ritual of havdalah, where we partake of pleasant smelling spices/herbs in order to allow the lights of Shabbat to infuse the coming week with its lingering fragrance.

The letter of the month is nun. The first letter nun appears tall and barren, save for its thick root. The final nun appears completely barren, but for a root that grows deep under the surface, much like a scorpion whose tail is longer than its body. Following a rich harvesting of the fruits of our spiritual efforts, during the month of Cheshvan our focus turns inward toward our roots. In the same manner, the tree, relieved of the burden of its heavy fruit, delights in the return of the healing rain that follows the long dry summer season. In Tishrei we planted the seeds, and in Cheshvan, we wait for the rain to water the seeds. The holidays of Tishrei are the seeds of the entire year, and in Cheshvan we need to bring these seeds into fruition with our Torah learning. The first rain in Cheshvan is called yore, from the same root as Torah, as it is likened to our teachings that come from above.

Rabbi Yitzchak Ginsburg explains that the word for the organ of the month: the intestines (dakin), derives from the word “minute” (dakah) or “particle” (dak). It implies the power to dissect into fine, refined parts. This is the process used to prepare the incense for the Temple. All of the sacrifices in the Temple service are meant to produce a satisfying aroma (rei'ach nichoach) and please the Divine sense of smell, which implies the Divine satisfaction with the service of His children. We read about the first expression of this Divine satisfaction during the month of Cheshvan, when Noach offered his sacrifice to G-d on the 28th of Cheshvan. It is the fats of the intestines that when offered on the altar produces the satisfying aroma for G-d. For this reason the intestines are connected with the sense of smell.

I want to bless all of us that during this month of Cheshvan, we will be able to do the difficult inner work of spiritual and personal transformation, integrating the spiritual heights we experienced during the month of Tishrei. May we be able to translate the visions we received in Tishrei into reality, and let go of the blocks that prevent us from going forward in our lives. May we purify ourselves from the old which is no longer essential so that we are can contain the new.

With blessings for digging deeply beyond the surface and getting rooted,

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Let Us Make Man - Rabbi Yosef Benarroch on Parshat Bereishit

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By Rabbi Yosef Benarroch,
Teacher and Rabbi of Conversion Program, Midreshet B'erot Bat Ayin

This week we will begin to read the Torah anew. The opening portion of Sefer Bereishit guides us through G-d’s creation of the world, ending with his crowning glory - the creation of the first man and woman.

Yet, 5770 years after G-d created the world, we are all left scratching our heads asking if it was really worth it. From the inception of the world it seems that human beings “couldn’t get it right.” Adam and Eve were no more than a mere hour in the Garden of Eden when they completely betrayed G-d’s word. Ever since their blunder, we haven’t faired much better. In 5770 years, we have managed to pollute the world, kill countless of people in war, and through greed create huge socioeconomic gaps in our society. What then is so unique about the creation of human beings? Why is the creation of Adam and Eve seen as G-d’s crowning glory in the creation story?

Before I answer that question, I would like to analyze the creation story. In particular I would like to take a closer look at two discrepancies in the text. After every aspect of G-d’s creation, we are told, “And it was good”. When G-d creates the seas, land, and vegetation, we are told that “it was good” (Bereishit 1:9-13). When G-d creates the sun, moon and the stars we are told that “it was good” (Bereishit 1:14-19). When G-d creates the fish and the birds we are told “it was good” (Bereishit 1:20-23). Finally, when G-d creates the animals of the earth we are told that “it was good” (Bereishit 1:24-25).

The only exception to this rule is the creation of humans. After the creation of Adam and Eve we are not told that “it was good.” The question is why? If we are G-d’s crowning glory, the purpose of all of creation, then should we not be entitled to the acclaim of “it was good” that even the worms of the earth received?

In addition to this it would appear that the Torah makes another comparison between human beings and animals that is quite problematic. On the fifth day of creation we are told the following: “And G-d said let the waters be filled with creatures that have life, and let birds fly above the earth… And G-d created the crocodiles and every living creature that moves… and every winged bird after its kind and G-d saw that it was good. And G-d blessed them saying be fruitful and multiply and fill the waters and the seas and let the birds multiply the earth” (Bereishit 1:20-21).

But if that blessing is given to the animals then what makes it so special to human beings? Is the procreation of humans simply to be equated with that of animals? By blessing the animals to be fruitful and to multiply, it would seem in my eyes to cheapen the blessing for human beings.

Which brings me back to the original question; what is so unique about the creation of humans? How, and in what way, are humans different from anything else that G-d created? What makes us greater than the fish, birds, and animals of the earth?

The answer to that question is in one small discrepancy between the way that G-d blesses the animals and in the way he blesses Adam and Eve. When addressing the animals, the Torah simply says, “And G-d blessed them, saying be fruitful and multiply.” G-d does not speak directly to the animals; he merely gives them a general blessing to inhabit the earth. Not so when G-d blesses Adam and Eve. In their case we are told, “And G-d blessed them and G-d said to them be fruitful and multiply."This is the first time in the Torah where there is a direct dialogue between G-d and his creation.

Dear friends, there is one fundamental difference between human beings and all the rest of creation. We are the only part of creation that G-d addressed directly.

What that means, is that to be human is to have the potential to have a personal relationship with G-d. To be human is to be given the freedom to choose to become like G-d. To be human means that our destiny is not fixed through instinct and nature, but in the choices that we make. To be human is to be born with potential that is in our hands to fulfill or squander. By speaking to Adam and Eve directly, G-d was telling them, and all of us as well, that they would have a unique role to decide their fate and the fate of the world.

The commentaries explain that this is precisely the reason why it never says “it was good” regarding the creation of humans. Since humans were created with the unique capacity of freedom to choose between good and bad and thus determine their destiny, it would make no sense to say “it was good” upon their creation. Human beings are the only part of creation that must earn the right to be called good. While everything else created was given that title right from the start, human beings must hopefully earn that accolade at the end of their lives when they part with the world.

Yes we have polluted our environment, we have created wars, and greed gets the best of us. But we have also managed to do some great things. When push comes to shove human beings have shown their remarkable capacity to love and to be kind. History is filled with many great stories and many great people who were able to realize their likeness to G-d and bring tremendous goodness into the world.

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Torah Wednesdays in the Old City for the month of Cheshvan (October 21st - November 11th) is dedicated to the memory of Raizel Yetta bat Aryeh Leib, may her memory be for a blessing.

Women of Jerusalem are Invited to Join Our Fall Learning Session in the Old City!
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Wednesdays, October 21st - December 9th, 2009
(3 Cheshvan - 22 Kislev 5770)