Strengthening Ourselves through Music
Eish Kodesh, Parashat BeShallah, 1942
In order [for a person] to sing, his essential self—his soul and his heart—must burst into song. One of the conditions of prophecy was the necessity for the prophet to be in a state of simhah at all times, even while in a time of suffering…
Prophecy and Music
(א) וִיהוֹרָ֣ם בֶּן־אַחְאָ֗ב מָלַ֤ךְ עַל־יִשְׂרָאֵל֙ בְּשֹׁ֣מְר֔וֹן בִּשְׁנַת֙ שְׁמֹנֶ֣ה עֶשְׂרֵ֔ה לִיהוֹשָׁפָ֖ט מֶ֣לֶךְ יְהוּדָ֑ה וַיִּמְלֹ֖ךְ שְׁתֵּים־עֶשְׂרֵ֥ה שָׁנָֽה׃ (ב) וַיַּעֲשֶׂ֤ה הָרַע֙ בְּעֵינֵ֣י יְהֹוָ֔ה רַ֕ק לֹ֥א כְאָבִ֖יו וּכְאִמּ֑וֹ וַיָּ֙סַר֙ אֶת־מַצְּבַ֣ת הַבַּ֔עַל אֲשֶׁ֥ר עָשָׂ֖ה אָבִֽיו׃ (ג) רַ֠ק בְּחַטֹּ֞אות יָרׇבְעָ֧ם בֶּן־נְבָ֛ט אֲשֶׁר־הֶחֱטִ֥יא אֶת־יִשְׂרָאֵ֖ל דָּבֵ֑ק לֹא־סָ֖ר מִמֶּֽנָּה׃ {פ} (ד) וּמֵישַׁ֥ע מֶלֶךְ־מוֹאָ֖ב הָיָ֣ה נֹקֵ֑ד וְהֵשִׁ֤יב לְמֶֽלֶךְ־יִשְׂרָאֵל֙ מֵאָה־אֶ֣לֶף כָּרִ֔ים וּמֵ֥אָה אֶ֖לֶף אֵילִ֥ים צָֽמֶר׃ (ה) וַיְהִ֖י כְּמ֣וֹת אַחְאָ֑ב וַיִּפְשַׁ֥ע מֶלֶךְ־מוֹאָ֖ב בְּמֶ֥לֶךְ יִשְׂרָאֵֽל׃ (ו) וַיֵּצֵ֞א הַמֶּ֧לֶךְ יְהוֹרָ֛ם בַּיּ֥וֹם הַה֖וּא מִשֹּׁמְר֑וֹן וַיִּפְקֹ֖ד אֶת־כׇּל־יִשְׂרָאֵֽל׃ (ז) וַיֵּ֡לֶךְ וַיִּשְׁלַח֩ אֶל־יְהוֹשָׁפָ֨ט מֶלֶךְ־יְהוּדָ֜ה לֵאמֹ֗ר מֶ֤לֶךְ מוֹאָב֙ פָּשַׁ֣ע בִּ֔י הֲתֵלֵ֥ךְ אִתִּ֛י אֶל־מוֹאָ֖ב לַמִּלְחָמָ֑ה וַיֹּ֣אמֶר אֶֽעֱלֶ֔ה כָּמ֧וֹנִי כָמ֛וֹךָ כְּעַמִּ֥י כְעַמֶּ֖ךָ כְּסוּסַ֥י כְּסוּסֶֽיךָ׃ (ח) וַיֹּ֕אמֶר אֵי־זֶ֥ה הַדֶּ֖רֶךְ נַעֲלֶ֑ה וַיֹּ֕אמֶר דֶּ֖רֶךְ מִדְבַּ֥ר אֱדֽוֹם׃ (ט) וַיֵּ֩לֶךְ֩ מֶ֨לֶךְ יִשְׂרָאֵ֤ל וּמֶֽלֶךְ־יְהוּדָה֙ וּמֶ֣לֶךְ אֱד֔וֹם וַיָּסֹ֕בּוּ דֶּ֖רֶךְ שִׁבְעַ֣ת יָמִ֑ים וְלֹא־הָיָ֨ה מַ֧יִם לַֽמַּחֲנֶ֛ה וְלַבְּהֵמָ֖ה אֲשֶׁ֥ר בְּרַגְלֵיהֶֽם׃ (י) וַיֹּ֖אמֶר מֶ֣לֶךְ יִשְׂרָאֵ֑ל אֲהָ֕הּ כִּי־קָרָ֣א יְהֹוָ֗ה לִשְׁלֹ֙שֶׁת֙ הַמְּלָכִ֣ים הָאֵ֔לֶּה לָתֵ֥ת אוֹתָ֖ם בְּיַד־מוֹאָֽב׃ {ס} (יא) וַיֹּ֣אמֶר יְהוֹשָׁפָ֗ט הַאֵ֨ין פֹּ֤ה נָבִיא֙ לַיהֹוָ֔ה וְנִדְרְשָׁ֥ה אֶת־יְהֹוָ֖ה מֵאוֹת֑וֹ וַ֠יַּ֠עַן אֶחָ֞ד מֵעַבְדֵ֤י מֶֽלֶךְ־יִשְׂרָאֵל֙ וַיֹּ֔אמֶר פֹּ֚ה אֱלִישָׁ֣ע בֶּן־שָׁפָ֔ט אֲשֶׁר־יָ֥צַק מַ֖יִם עַל־יְדֵ֥י אֵלִיָּֽהוּ׃ (יב) וַיֹּ֙אמֶר֙ יְה֣וֹשָׁפָ֔ט יֵ֥שׁ אוֹת֖וֹ דְּבַר־יְהֹוָ֑ה וַיֵּרְד֣וּ אֵלָ֗יו מֶ֧לֶךְ יִשְׂרָאֵ֛ל וִיהוֹשָׁפָ֖ט וּמֶ֥לֶךְ אֱדֽוֹם׃ (יג) וַיֹּ֨אמֶר אֱלִישָׁ֜ע אֶל־מֶ֤לֶךְ יִשְׂרָאֵל֙ מַה־לִּ֣י וָלָ֔ךְ לֵ֚ךְ אֶל־נְבִיאֵ֣י אָבִ֔יךָ וְאֶל־נְבִיאֵ֖י אִמֶּ֑ךָ וַיֹּ֤אמֶר לוֹ֙ מֶ֣לֶךְ יִשְׂרָאֵ֔ל אַ֗ל כִּֽי־קָרָ֤א יְהֹוָה֙ לִשְׁלֹ֙שֶׁת֙ הַמְּלָכִ֣ים הָאֵ֔לֶּה לָתֵ֥ת אוֹתָ֖ם בְּיַד־מוֹאָֽב׃ (יד) וַיֹּ֣אמֶר אֱלִישָׁ֗ע חַי־יְהֹוָ֤ה צְבָאוֹת֙ אֲשֶׁ֣ר עָמַ֣דְתִּי לְפָנָ֔יו כִּ֗י לוּלֵ֛י פְּנֵ֛י יְהוֹשָׁפָ֥ט מֶֽלֶךְ־יְהוּדָ֖ה אֲנִ֣י נֹשֵׂ֑א אִם־אַבִּ֥יט אֵלֶ֖יךָ וְאִם־אֶרְאֶֽךָּ׃ (טו) וְעַתָּ֖ה קְחוּ־לִ֣י מְנַגֵּ֑ן וְהָיָה֙ כְּנַגֵּ֣ן הַֽמְנַגֵּ֔ן וַתְּהִ֥י עָלָ֖יו יַד־יְהֹוָֽה׃ (טז) וַיֹּ֕אמֶר כֹּ֖ה אָמַ֣ר יְהֹוָ֑ה עָשֹׂ֛ה הַנַּ֥חַל הַזֶּ֖ה גֵּבִ֥ים ׀ גֵּבִֽים׃
(1) Jehoram son of Ahab became king of Israel in Samaria in the eighteenth year of King Jehoshaphat of Judah; and he reigned twelve years. (2) He did what was displeasing to GOD, yet not like his father and mother, for he removed the pillars of Baal that his father had made. (3) However, he clung to the sins that Jeroboam son of Nebat caused Israel to commit; he did not depart from them. (4) Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel a hundred thousand lambs and the wool of a hundred thousand rams. (5) But when Ahab died, the king of Moab rebelled against the king of Israel. (6) So King Jehoram promptly set out from Samaria and mustered all Israel. (7) At the same time, he sent this message to King Jehoshaphat of Judah: “The king of Moab has rebelled against me; will you come with me to make war on Moab?” He replied, “I will go. I will do what you do: my troops shall be your troops, my horses shall be your horses.” (8) And he asked, “Which route shall we take?” [Jehoram] replied, “The road through the wilderness of Edom.” (9) So the king of Israel, the king of Judah, and the king of Edom set out, and they marched for seven days until they rounded [the tip of the Dead Sea]; and there was no water left for the army or for the animals that were with them. (10) “Alas!” cried the king of Israel. “GOD has brought these three kings together only to deliver them into the hands of Moab.” (11) But Jehoshaphat said, “Isn’t there a prophet of GOD here, through whom we may inquire of GOD ?” One of the courtiers of the king of Israel spoke up and said, “Elisha son of Shaphat, who poured water on the hands of Elijah, is here.” (12) “The word of GOD is with him,” said Jehoshaphat. So the king of Israel and Jehoshaphat and the king of Edom went down to him. (13) Elisha said to the king of Israel, “What have you to do with me? Go to your father’s prophets or your mother’s prophets.” But the king of Israel said, “Don’t [say that], for GOD has brought these three kings together only to deliver them into the hands of Moab.” (14) “As GOD of Hosts lives, whom I serve,” Elisha answered, “were it not that I respect King Jehoshaphat of Judah, I wouldn’t look at you or notice you. (15) Now then, get me a musician.” As the musician played, GOD’s hand came upon him, (16) and he said, “Thus said GOD: This wadi shall be full of pools.
R. Kalonymus Kalman Shapira of Piazetsne (b. 1889, Poland), Tzav ve-Zeiruz §36
Sometimes, a person must build ladders to climb to the heavens. A nigun is one of these ladders, specifically when we sing after the joy of a mitzvah, with a heart broken open…
Questions
- Do you have a relationship to music?
- Does music/singing uplift your spirit?
- Is there particular music you turn to?
- Is there a relationship between music and holiness for you?
- Is it different when you sing alone or with others?
- What do you think it means to “sing after the joy of a mitzvah, with a heart broken open”?
- What makes that time the perfect time to build ladders to the heavens?
A melody from the Rebbe
This melody (linked below) was composed by R' Kalonymus Kalman Shapira for the verse from Psalms 86:11:
הוֹרֵנִי ה׳ דַּרְכֶּךָ
אֲהַלֵּךְ בַּאֲמִתֶּךָ
יַחֵד לְבָבִי לְיִרְאָה שְׁמֶךָ
"Teach me Your way, O Lord;
I will walk in Your truth;
let my heart be undivided in reverence for Your name."
Strength through Service
Tikunei Zohar 39a
"Who causes this? When a Jew receives from another, whether Torah teachings or charity, this causes a heavenly receiving, one from another, one providing energy to another"
Daily Liturgy, Uva L'Tzion
וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל: וְקָרָא זֶה אֶל זֶה וְאָמַר: קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהֹוָה צְבָאוֹת מְלֺא כָל הָאָֽרֶץ כְּבוֹדוֹ:
And You, Holy One, are enthroned upon the praises of Israel. And [the angels] call one to another and say: Holy, holy, holy is Adonoy of Hosts: the fullness of all the earth is His glory.”
וּמְ֒קַבְּ֒לִין דֵּין מִן דֵּין וְאָמְ֒רִין קַדִּישׁ בִּשְׁ֒מֵי מְרוֹמָא עִלָּאָה בֵּית שְׁכִינְתֵּהּ קַדִּישׁ עַל אַרְעָא עוֹבַד גְּבוּרְתֵּהּ קַדִּישׁ לְעָלַם וּלְעָלְ֒מֵי עָלְ֒מַיָּא יְהֹוָה צְבָאוֹת, מַלְיָא כָל אַרְעָא זִיו יְקָרֵהּ:
And they receive [sanction] one from another, and say, Holy in the highest heights of heaven, the abode of His Divine Presence; holy upon earth, the work of His mighty power; holy forever and to all eternity— is Adonoy of hosts; the whole earth is filled with the radiance of His glory.
R. Kalonymus Kalman Shapira of Piazetsne, Esh Kodesh, Vayikra 1940
In the Tikunei Zohar, section 19, we learn that the Jewish people cause the angels to "receive from one another, whether Torah or charity," see there. This not only applies when Jews give each other charity or perform acts of kindness for each other, but even when one Jew listens to the hardships of another, and does everything within his capacity to help him. His heart is broken within him and he bleeds for the other. With a broken heart he repents and prays to the Blessed One on behalf of the Jewish people. This too constitutes a form of "receiving from one another," for he receives the other's broken-heartedness and repentance, while the other receives mercy and kind deeds...the angels cry out with compassion for Jewish suffering...for has an angel ever experienced the anguish of a Jew at the moment that they beat him, or his humiliation when they chase him and curse him, or his fear, or his suffering when he has no food, Heaven forbid?"
Babylonian Talmud, Berachot 5b
Rabbi Yoḥanan’s student, Rabbi Ḥiyya bar Abba, fell ill. Rabbi Yoḥanan entered to visit him, and said to him: Is your suffering dear to you? Rabbi Ḥiyya said to him: I welcome neither this suffering nor its reward. Rabbi Yoḥanan said to him: Give me your hand. Rabbi Ḥiyya bar Abba gave him his hand, and Rabbi Yoḥanan stood him up and restored him to health. Similarly, Rabbi Yoḥanan fell ill. Rabbi Ḥanina entered to visit him, and said to him: Is your suffering dear to you? Rabbi Yoḥanan said to him: I welcome neither this suffering nor its reward. Rabbi Ḥanina said to him: Give me your hand. He gave him his hand, and Rabbi Ḥanina stood him up.
Why did Rabbi Yoḥanan wait for Rabbi Ḥanina to restore him to health? Let Rabbi Yoḥanan stand himself up!
They say: A prisoner cannot free himself from prison
Questions
- Does helping others impact your pain/fear/suffering? If so, how?
- Note the Piazetsne's affirmation of listening as a form of helping. Why do you think he says this? Do you think of it this way?
- The Piazetsne imagines human helping impacting the angels. How might we understand this?