It is stated, “This month shall be for you [the head of the months]” (Shemos 12:2). The word lachem [לכם] — “for you” — is comprised of the same letters as the word melech [מלך] — “king,” which is a hint that the month of Nissan is the “king” and “head” of all the months. One reason for this is that the twelve months correspond to the twelve permutations of the letters of the Divine Name, so that each month is illuminated by one permutation, whereas the entire month of Nissan is illuminated by the name according to its usual spelling — י-ה-ו-ה. When the order of the letters is altered to form one of the permutations it indicates a slight withholding of Hashem’s total mercy, but when the letters are arranged in their proper order it indicates the sway of total mercy. For this reason the holy souls of the deceased pray for the living in the month of Nissan so that the Divine Name will shine upon Israel with a disposition of mercy.
The dead pray for the living during the month of Tishrei as well, for although the permutation reigning at that time is not one that evokes total mercy, nevertheless, mercy is aroused by means of the shofar instead. Thus we recite [in the Mussaf service of Rosh HaShanah], “Blessed are You, Hashem, who hears the sound of the [shofar] blast of His people Israel in mercy.” And because the principle of “measure for measure” applies at all times, we must conduct ourselves towards those holy souls as one company towards another company by praying for them just as they pray for us. Thus in the month of Tishrei when this obligation is upon us, and in particular on the eve of Rosh HaShanah and Yom Kippur, we go to the cemetery to pray and give charity on behalf of the living as well as those lying in the earth.
In Nissan, on the other hand, although the Divine Name shines with total mercy, which is why it is forbidden to fast, it is not customary to go to the cemetery to pray beside the graves and recite supplications. This is in order to lend special sanctity to this entire month. How then can we conduct ourselves towards those holy souls as one company towards another, as mentioned above? To this end it is fitting that one adopt the custom of our holy teacher Rabbi Yeshayahu Segal, author of Shenei Luchos HaBris (Part II, beginning of Pesachim). He recommended that from the first of Nissan one should read every day the verses of the inauguration offerings of the twelve leaders as recorded in Parashas Naso (Bamidbar, Chapter 7-8), one prince each day. Then after one has recited the verses pertaining to that day’s offering, he should recite this brief supplication: May it be Your will, Hashem our God and God or our fathers, to shed light this day in Your abundant mercy upon the holy souls that are renewed like the birds, chirping their praises and praying on behalf of Your holy people Israel. Master of the Universe, allow those holy birds to enter the sacred place concerning which it is stated, “No eye has beheld it other than You.” May it be Your will, Hashem my God and God of my fathers, that if I, Your servant, am descended from the tribe of Such-and-such, about whose leader I have read this day from the Torah, then please cause to shine upon me all the holy sparks and lights that are intermingled with the sanctity of this tribe. And let me be arrayed in the sanctity of this tribe so that I may have understanding and insight into Your Torah and Your awe to perform Your will all my days, myself and my offspring and their offspring from this time forth forever. One should do this every day, for it is an upright custom that is fitting to adopt.
Charity is a “spice” that embellishes every prayer just as an ordinary spice embellishes a dish, improving its taste. Thus it is proper to give charity before praying for those holy souls as mentioned above, provided that one gives his donation in their merit. Therefore, before a person begins reading the portion of each day’s prince from the first of Nissan until the twelfth, let him give or pledge to charity a sum commensurate with his means and with this he will bring merit to that entire tribe.
There is another fitting explanation for what I have told you — that the holy souls of the deceased pray for the living specifically in the month of Nissan. According to a well known dictum of the Sages one should keep his distance from a black ox in the month of Nissan because at that time the Satan dances between his horns. The idea behind this is as follows: The Ari, z”l, writes (Sha’ar HaGilgulim, Introduction 22, 22b; Sefer HaLikkutim, Parashas Bechukosai) that in the month of Nissan the herbs begin sprouting and budding throughout the land, making it possible for the cattle to beginning consuming them. Now, in our times, on account of our many sins, most people in the world are guilty of numerous transgressions. Some are guilty of speaking slander and mockery, some of harboring sinful thoughts and some of sins of action. All sin can be divided into three general categories: Knowing transgression [avon], transgression with intent to rebel [pesha] and negligence [cheit]. Each day a person accumulates more and more of them until at last his iniquities outweigh his merits. As a result, when his soul departs at the time of death it is barred from entering into the holy partition On High, but is instead sent back to earth to be locked in the ground. Then, when the herbs begin sprouting, the souls of the wicked cling to them in order to be consumed by living creatures. Eventually the flesh of those creatures, or the herbs themselves, are eaten by human beings. If a particular plant or piece of flesh is consumed by a righteous individual, the souls incarnate in it receive their rectification and are elevated to the realm of holiness by means of his blessing. In this way the souls that were formerly rejected are enabled to go from darkness to great light.
Now it is the nature of an ox to consume vast quantities of vegetation, causing a large number of rejected souls to accumulate within him. But while they were locked in the ground they absorbed more and more of the foulness and filth of the Sitra Achara. This subsequently finds expression in the increased boldness and ferocity of the ox, creating in him a predisposition to cause damage. This is especially true of a black ox because his blackness indicates that he had a tendency in this direction to begin with. Therefore it is fitting to pray for these rejected souls, especially those clinging to species of herbs that do not readily make their way to the kinds of places where they will be able to find the repose that they seek.
The time to do this is during the month of Nissan as one recites the words, “Who sheds light upon the earth and those who dwell upon it” [the blessing Yotzeir Ohr in the morning service]. A person should request in his heart that the Holy One Blessed is He in His mercy should shed light upon the world to elevate us along with the rejected souls. These are alluded to in the word “light,” as the Ari has stated (Likkutei Torah, Bereishis 6a; Sefer HaLikkutim, Bereishis 1b) in connection with the verse, “And God said, ‘Let there be light’” (Bereishis 1:3). It is not by chance that the Satan “dances” between the horns of the ox, for that is the main place where its pride is displayed, just as a rooster’s pride is displayed in its comb. Thus the Satan takes up residence there because it is a center of pride. This should serve as an open rebuke to those who glory in their wealth, cleverness, lineage, learning or whatever it might be. For even if they also engage in study, as long as they are guilty of pride, they act as thrones for the Sitra Achara. This follows from what we have explained — that the Satan dances between the horns of a black ox because they are the locus of his pride.
In light of the above I believe we can now understand the statement in Perek Shirah (Chapter 5) that the song recited daily by the ox is the refrain, “I will sing to Hashem because He has exalted Himself over the exalted, etc.” (Shemos 15:1). In other words, the essence of the ox’s acknowledgement and praise of Hashem is that pride and grandeur are fitting only to Him, but not to human beings, as it states, “Hashem has begun His reign, He has clothed Himself with majesty” (Tehillim 93:1). Since the entire month of Nissan is a time of favor, the holy souls make no delay in praying on our behalf. Thus it states, “Due to the holy ones who are in the earth and the mighty, all my desires are [fulfilled] through them” (Tehillim 16:3). They demonstrate their concern for the woes of human beings at all times. For instance, whenever an evil decree is issued, Heaven forbid, they are quick to pray for its rescission. In general, however, they are not permitted to reveal the matter explicitly to human beings. Only on occasion do they come to someone in a dream and reveal it through hints and the like. Thus we find (Shalsheles HaKabbalah, p. 139) that Rabbeinu Yechiel, father of Rabbeinu Asher, had a pious companion whom he loved very much. Both men were elders of the community and both were renowned for their great deeds and their exceptional learning and piety. They swore to one another that whichever of them died first would come to the survivor in a dream and inform him of the ways of death and the subsequent journeys of the soul.
The day finally came and Rabbeinu Yechiel’s companion passed away. While the community was assembled in the cemetery prior to the interment Rabbeinu Yechiel addressed them, “Listen to me, my teachers, this is what we swore to one another, myself and my companion now lying before me dead. Therefore I wish to remind him in your presence to fulfill his oath.” At that moment all those present witnessed the deceased’s casket move slightly. They quickly opened it up, supposing that the dead man had come alive. But they beheld only the fluttering of his eyelids, which they took as a sign from him that he could not tell them anything. Thirty days later the pious man appeared to Rabbeinu Yechiel pleading to be released from his oath because it was indeed true that he was not permitted to reveal anything.
The thing to remember is that in the month of Nissan we must arouse ourselves to repentance, just as in the month of Tishrei. For it is stated, “Draw and take for yourselves sheep, etc.” (Shemos 12:21), which the Sages interpret (Mechilta, Parashas Bo, 11:74), “Withdraw your hands from idolatry.” This applies not only to actual idolatry but to all the evil characteristics that are said to resemble idolatry as well. These include: pride and arrogance, turning a blind eye to charity and speaking falsehood. All these transgressions are all considered akin to idolatry. Therefore, since every person knows his own shortcomings, let each one remove these stumbling blocks before the arrival of the Passover season. For our Sages have declared that a person must purify himself on the festival (Rosh HaShanah 16b). This includes purification of the soul as well as the body. And in this merit may we be granted purification and the coming of our Moshiach and the prophet Eliyahu, Amein. — Based on the words of my teacher and mentor, Rabbi Yosef, z”l (Yesod Yosef, Chapter 83).
"הַחֹדֶשׁ הַזֶּה הוּא לָכֶם" — לָכֶם אוֹתִיּוֹת מֶלֶךְ; לְרַמֵּז שֶׁחֹדֶשׁ נִיסָן הוּא מֶלֶךְ וְרֹאשׁ לְכָל הֶחֳדָשִׁים. וְיֵשׁ לִתֵּן טַעַם, כִּי שְׁנֵים עָשָׂר צֵרוּפֵי הֲוָיָה הֵן, וְעַל כָּל חֹדֶשׁ מֵאִיר נִיצוֹץ צֵרוּף הֲוָיָה, וְעַל חֹדֶשׁ נִיסָן מֵאִיר שֵׁם הֲוָיָה כִּפְשׁוּטוֹ וְכִכְתָבוֹ: יהו"ה. וּכְשֶׁמִּתְחַלֵּף לְצֵרוּפָיו, הוּא מוֹרֶה עַל קְצָת מְנִיעוֹת רַחֲמִים גְּמוּרִים. מַה שֶּׁאֵין כֵּן שֵׁם יהו"ה בְּישֶׁר וְכַסֵּדֶר, אָז הוּא מוֹרֶה עַל רַחֲמִים גְּמוּרִים. וּבִשְׁבִיל כֵן הַנְּשָׁמוֹת הַקְּדוֹשִׁים מִתְפַּלְּלִים בְּחֹדֶשׁ נִיסָן עַל הַחַיִּים, כְּדֵי שֶׁהַשֵּׁם הֲוָיָ"ה יִהְיֶה מֵאִיר עַל יִשְׂרָאֵל בְּהַשְׁקָפָה שֶׁל רַחֲמִים.
It is stated, “This month shall be for you [the head of the months]” (Shemos 12:2). The word lachem [לכם] — “for you” — is comprised of the same letters as the word melech [מלך] — “king,” which is a hint that the month of Nissan is the “king” and “head” of all the months. One reason for this is that the twelve months correspond to the twelve permutations of the letters of the Divine Name, so that each month is illuminated by one permutation, whereas the entire month of Nissan is illuminated by the name according to its usual spelling — י-ה-ו-ה. When the order of the letters is altered to form one of the permutations it indicates a slight withholding of Hashem’s total mercy, but when the letters are arranged in their proper order it indicates the sway of total mercy. For this reason the holy souls of the deceased pray for the living in the month of Nissan so that the Divine Name will shine upon Israel with a disposition of mercy.
וְכֵן בְּחֹדֶשׁ תִּשְׁרֵי מִתְפַּלְּלִים עַל הַמֵּתִים וְעַל הַחַיִּים, אַף עַל פִּי שֶׁאָז מֵאִיר שָׁם אֶחָד מִשְּׁנֵים עָשָׂר צֵרוּפִים עַל חֹדֶשׁ תִּשְׁרֵי, שֶׁאֵינוֹ מְעוֹרֵר רַחֲמִים גְּמוּרִים. מִכָּל מָקוֹם עַל יְדֵי קוֹל הַשּׁוֹפָר מְעוֹרֵר רַחֲמִים. וּבַמֶּה שֶׁאָנוּ מְבָרְכִים וְאוֹמְרִים: בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ קוֹל תְּרוּעַת עַמּוֹ יִשְׂרָאֵל בְּרַחֲמִים, וּבַאֲשֶׁר כִּי מִדָּה בְּמִדָּה לֹא בְּטֵלָה לְעוֹלָם — מֻטָּל עָלֵינוּ לַעֲשׂוֹת חֲטִיבָה מוּל חֲטִיבָה לְהִתְפַּלֵּל גַּם כֵּן עַל הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת, כְּמוֹ כֵן הַנְּשָׁמוֹת מִתְפַּלְּלוֹת עָלֵינוּ. וְהִנֵּה בְּחֹדֶשׁ תִּשְׁרֵי חִיּוּב זֶה מֻטָּל עָלֵינוּ, שֶׁאָנוּ הוֹלְכִים בְּכָל עֶרֶב רֹאשׁ הַשָּׁנָה וְעֶרֶב יוֹם הַכִּפּוּרִים עַל הַקְּבָרִים לְהִתְפַּלֵּל, וְנוֹתְנִין צְדָקָה עֲבוּר הַחַיִּים וַעֲבוּר שׁוֹכְנֵי עָפָר.
The dead pray for the living during the month of Tishrei as well, for although the permutation reigning at that time is not one that evokes total mercy, nevertheless, mercy is aroused by means of the shofar instead. Thus we recite [in the Mussaf service of Rosh HaShanah], “Blessed are You, Hashem, who hears the sound of the [shofar] blast of His people Israel in mercy.” And because the principle of “measure for measure” applies at all times, we must conduct ourselves towards those holy souls as one company towards another company by praying for them just as they pray for us. Thus in the month of Tishrei when this obligation is upon us, and in particular on the eve of Rosh HaShanah and Yom Kippur, we go to the cemetery to pray and give charity on behalf of the living as well as those lying in the earth.
אָכֵן בְּחֹדֶשׁ נִיסָן, בַּעֲבוּר הֱיוֹת שֵׁם יהו"ה מֵאִיר בְּחֹדֶשׁ נִיסָן בְּרַחֲמִים גְּמוּרִים, עַל כֵּן אָסוּר בְּנִיסָן לְהִתְעַנּוֹת, אֲבָל אֵין הַמִּנְהָג בְּנִיסָן לֵילֵךְ עַל בֵּית הַחַיִּים, לְהִתְפַּלֵּל עַל הַקְּבָרִים וְלוֹמַר תַּחֲנוּנִים כְּמוֹ בִּשְׁאָר יָמִים, כְּדֵי שֶׁיִּהְיֶה הַחֹדֶשׁ נִיסָן כֻּלּוֹ קֹדֶשׁ, וּבָזֶה נַעֲשִׂים חֲטִיבָה מוּל חֲטִיבָה לִנְשָׁמוֹת הַקְּדוֹשִׁים הַנִּזְכָּרִים. עַל כֵּן נָכוֹן מְאֹד לְקַיֵּם דִּבְרֵי פֶּה קָדוֹשׁ, מוֹרֵנוּ הָרַב רַבִּי יְשַׁעְיָהוּ סֶגַל, בַּעַל סֵפֶר "שְׁנֵי לוּחוֹת הַבְּרִית" לִקְרוֹת מִיּוֹם רֹאשׁ חֹדֶשׁ נִיסָן דְּבַר יוֹם בְּיוֹמוֹ נָשִׂיא אֶחָד מִשְּׁנֵים עָשָׂר נְשִׂיאִים שֶׁל חֲנֻכַּת הַמִּזְבֵּחַ, הַכְּתוּבָה בְּפָרָשַׁת נָשֹׂא. וְאַחַר שֶׁיִּקְרָא בְּכָל יוֹם נָשִׂיא שֶׁל אוֹתוֹ הַיּוֹם, יֹאמַר תְּפִלָּה קְצָרָה: יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁתָּאִיר הַיּוֹם בְּחַסְדְּךָ הַגָּדוֹל עַל נִשְׁמָתִין קַדִּישִׁין, דְּמִתְחַדְּשִׁין כְּצִפֳּרִים וּמְצַפְצְפִין בִּשְׁבָחִין וּמְצַלְּאִין עַל עַמָּא קַדִּישָׁא יִשְׂרָאֵל. רִבּוֹנוֹ שֶׁל עוֹלָם! תַּכְנִיס וּתְעַיֵּל הַנָּךְ צִפֳּרִים קַדִּישִׁין לַאֲתָר קַדִּישָׁא, דְּאִתְּמַר עֲלַיְהוּ: עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתֶךָ. יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁבְּאִם אֲנִי עַבְדְּךָ מִשֵּׁבֶט פְּלוֹנִי, שֶׁקָּרָאתִי בְּתוֹרָתְךָ פָּרָשָׁה שֶׁל הַנָּשִׂיא הַיּוֹם, אֲזַי יָאִירוּ נָא עָלַי כָּל נִיצוֹצִין קַדִּישִׁין וְכָל הָאוֹרוֹת הַקְּדוֹשׁוֹת הַכְּלוּלוֹת בִּקְדֻשַּׁת זֶה הַשֵּׁבֶט, וְאֶהְיֶה מְלֻבָּשׁ בִּקְדֻשַּׁת זֶה הַשֵּׁבֶט לְהָבִין וּלְהַשְׂכִּיל בְּתוֹרָתְךָ וּבְיִרְאָתֶךָ, לַעֲשׂוֹת רְצוֹנְךָ כָּל יְמֵי חַיַּי, אֲנִי וְזַרְעִי וְזֶרַע זַרְעִי מֵעַתָּה וְעַד עוֹלָם. וְכֹה יֹאמַר דְּבַר יוֹם בְּיוֹמוֹ, וְהוּא מִנְהָג כָּשֵׁר וְיָשָׁר, וְנָכוֹן הוּא.
In Nissan, on the other hand, although the Divine Name shines with total mercy, which is why it is forbidden to fast, it is not customary to go to the cemetery to pray beside the graves and recite supplications. This is in order to lend special sanctity to this entire month. How then can we conduct ourselves towards those holy souls as one company towards another, as mentioned above? To this end it is fitting that one adopt the custom of our holy teacher Rabbi Yeshayahu Segal, author of Shenei Luchos HaBris (Part II, beginning of Pesachim). He recommended that from the first of Nissan one should read every day the verses of the inauguration offerings of the twelve leaders as recorded in Parashas Naso (Bamidbar, Chapter 7-8), one prince each day. Then after one has recited the verses pertaining to that day’s offering, he should recite this brief supplication: May it be Your will, Hashem our God and God or our fathers, to shed light this day in Your abundant mercy upon the holy souls that are renewed like the birds, chirping their praises and praying on behalf of Your holy people Israel. Master of the Universe, allow those holy birds to enter the sacred place concerning which it is stated, “No eye has beheld it other than You.” May it be Your will, Hashem my God and God of my fathers, that if I, Your servant, am descended from the tribe of Such-and-such, about whose leader I have read this day from the Torah, then please cause to shine upon me all the holy sparks and lights that are intermingled with the sanctity of this tribe. And let me be arrayed in the sanctity of this tribe so that I may have understanding and insight into Your Torah and Your awe to perform Your will all my days, myself and my offspring and their offspring from this time forth forever. One should do this every day, for it is an upright custom that is fitting to adopt.
וּבִהְיוֹת כִּי הַצְּדָקָה הִיא תַּבְלִין לְכָל הַתְּפִלּוֹת, כְּמוֹ שֶׁהַתַּבְלִין הוּא טוֹב לְכָל מַאֲכָל לְהַמְתִּיק אֶת הַמַּאֲכָל, כָּךְ הַצְּדָקָה הוּא טוֹב קֹדֶם הַתְּפִלָּה, שֶׁאָדָם מִתְפַּלֵּל עַל נְשָׁמוֹת קְדוֹשׁוֹת כָּאָמוּר, וּבִלְבַד שֶׁיִּתֵּן אָדָם צְדָקָה עֲבוּר הַנְּשָׁמוֹת. עַל כֵּן קֹדֶם שֶׁיַּתְחִיל לִקְרוֹת פָּרָשַׁת הַנָּשִׂיא שֶׁבְּכָל יוֹם וָיוֹם, מִן רֹאשׁ חֹדֶשׁ נִיסָן וָאֵילָךְ עַד יוֹם י"ב בְּנִיסָן, יִתֵּן אוֹ יִדֹּר אֵיזֶה דָּבָר כְּפִי הַשָּׁגַת יָדוֹ לִצְדָקָה, וּבִצְדָקָה זוֹ הוּא מַזְכִּיר כָּל אוֹתוֹ הַשֵּׁבֶט.
Charity is a “spice” that embellishes every prayer just as an ordinary spice embellishes a dish, improving its taste. Thus it is proper to give charity before praying for those holy souls as mentioned above, provided that one gives his donation in their merit. Therefore, before a person begins reading the portion of each day’s prince from the first of Nissan until the twelfth, let him give or pledge to charity a sum commensurate with his means and with this he will bring merit to that entire tribe.
וְעוֹד יֵשׁ לִתֵּן טַעַם לְשֶׁבַח עַל מַה שֶּׁכָּתַבְתִּי, שֶׁמִּתְפַּלְּלִין הַנְּשָׁמוֹת קְדוֹשׁוֹת בְּחֹדֶשׁ נִיסָן דַּוְקָא עַל חַיֵּי בְּנֵי אָדָם, כִּי יָדוּעַ מַה שֶּׁכָּתְבוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מַרְחִיקִין מִן שׁוֹר שָׁחוֹר בְּחֹדֶשׁ נִיסָן, מִטַּעַם שֶׁהַשָּׂטָן מְרַקֵּד בֵּין קַרְנָיו. וְהָעִנְיָן הוּא — כָּתַב הָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה — כִּי בִּימֵי נִיסָן מַתְחִילִין הַדְּשָׁאִים לְהַצְמִיחַ וְלִפְרֹחַ בָּאָרֶץ, שֶׁיּוּכַל הַשּׁוֹר לֶאֱכֹל מִמֶּנּוּ. וּכְהַיּוֹם, בַּעֲווֹנוֹתֵינוּ הָרַבִּים, רֹב הָעוֹלָם נִכְשָׁלִים בַּחֲטָאִים וּבִפְשָׁעִים, קְצָתָם נִכְשָׁלִין בְּדַבְּרָם דִּבְרֵי לָשׁוֹן הָרָע וְלֵיצָנוּת, וּקְצָתָם בְּמַחֲשָׁבוֹת רָעוֹת, וּקְצָתָם חוֹטְאִים בְּגוּפָן. וְהִנֵּה יֵשׁ שְׁלשָׁה מִינֵי עֲווֹנוֹת: עָווֹן, פֶּשַׁע, חֲטָאָה. וּבְכָל יוֹם חֲדָשִׁים לַבְּקָרִים מִתְחַדְּשִׁים לְחוֹבָה, וַעֲווֹנוֹת מַכְרִיעִין הַזְּכֻיּוֹת, וּבַעֲבוּר כֵּן הַנְּשָׁמוֹת, הַיּוֹצְאִים מִן בְּנֵי אָדָם בְּמוֹתָם, נִדָּחִים הֵן מִחוּץ לְפַרְגּוֹדָא קַדִּישָׁא, וְיוֹרְדִים מַטָּה וּסְגוּרִים בְּקַרְקַע הָעוֹלָם. וְכַאֲשֶׁר הַדְּשָׁאִים וְהָעֲשָׂבִים מַתְחִילִין לָצֵאת מִן הָאָרֶץ, אָז נִשְׁמוֹת הָרְשָׁעִים מִדַּבְּקִין בְּהָעֲשָׂבִים, כְּדֵי שֶׁיֹּאכְלוּם בַּעֲלֵי חַיִּים, וְאַחַר כָּךְ כְּשֶׁיֹּאכַל הָאָדָם אֶת הַבָּשָׂר אוֹ אֶת הָעֲשָׂבִים, אִם הוּא כָּשֵׁר — עַל יָדוֹ הוּא מְתַקֵּן אוֹתָהּ הַנְּשָׁמָה, שֶׁהִיא מְגֻלְגֶּלֶת בָּעֶשֶׂב אוֹ בַּבָּשָׂר, וּמְקָרְבִין אֶת הַנְּשָׁמָה לִקְדֻשָּׁה עַל יְדֵי בְּרָכָה, וְאָז הַנְּשָׁמוֹת הַנִּדָּחִין יוֹצְאִין מֵאֲפֵלָה לְאוֹר גָּדוֹל.
There is another fitting explanation for what I have told you — that the holy souls of the deceased pray for the living specifically in the month of Nissan. According to a well known dictum of the Sages one should keep his distance from a black ox in the month of Nissan because at that time the Satan dances between his horns. The idea behind this is as follows: The Ari, z”l, writes (Sha’ar HaGilgulim, Introduction 22, 22b; Sefer HaLikkutim, Parashas Bechukosai) that in the month of Nissan the herbs begin sprouting and budding throughout the land, making it possible for the cattle to beginning consuming them. Now, in our times, on account of our many sins, most people in the world are guilty of numerous transgressions. Some are guilty of speaking slander and mockery, some of harboring sinful thoughts and some of sins of action. All sin can be divided into three general categories: Knowing transgression [avon], transgression with intent to rebel [pesha] and negligence [cheit]. Each day a person accumulates more and more of them until at last his iniquities outweigh his merits. As a result, when his soul departs at the time of death it is barred from entering into the holy partition On High, but is instead sent back to earth to be locked in the ground. Then, when the herbs begin sprouting, the souls of the wicked cling to them in order to be consumed by living creatures. Eventually the flesh of those creatures, or the herbs themselves, are eaten by human beings. If a particular plant or piece of flesh is consumed by a righteous individual, the souls incarnate in it receive their rectification and are elevated to the realm of holiness by means of his blessing. In this way the souls that were formerly rejected are enabled to go from darkness to great light.
וְהִנֵּה טֶבַע הַשּׁוֹר שֶׁהוּא אוֹכֵל דְּשָׁאִים הַרְבֵּה, וְאָז מִתְכַּנְּסִין בְּקִרְבּוֹ אֵלּוּ הַנְּשָׁמוֹת הַדְּחוּיִין. וּבִזְמַן הֱיוֹתָם מְסֻגָּרִים בָּאָרֶץ, נִתּוֹסֵף בַּשּׁוֹר עֱנוּת וּגְבוּרָה שֶׁל הַסִּטְרָא אָחֳרָא, וְאָז הוּא מוּעָד לְהַזִּיק, וּבִפְרָט שׁוֹר שָׁחוֹר. כֵּיוָן שֶׁהַשַּׁחֲרוּת מוֹרָה בְּלָאו הָכֵי עַל הַהֶזֵּק. וְלָכֵן נָכוֹן הוּא לְהִתְפַּלֵּל עַל אוֹתָן הַנְּשָׁמוֹת הַנִּדָּחוֹת, וּבִפְרָט עַל אוֹתָן הַנְּשָׁמוֹת שֶׁמִּדַּבְּקִין בָּעֲשָׂבִים, שֶׁאֵין עוֹלִין מְהֵרָה לַמָּקוֹם הָרָאוּי לִמְצֹא לָהֶם מְנוּחָה נְכוֹנָה.
Now it is the nature of an ox to consume vast quantities of vegetation, causing a large number of rejected souls to accumulate within him. But while they were locked in the ground they absorbed more and more of the foulness and filth of the Sitra Achara. This subsequently finds expression in the increased boldness and ferocity of the ox, creating in him a predisposition to cause damage. This is especially true of a black ox because his blackness indicates that he had a tendency in this direction to begin with. Therefore it is fitting to pray for these rejected souls, especially those clinging to species of herbs that do not readily make their way to the kinds of places where they will be able to find the repose that they seek.
וְלָכֵן צָרִיךְ הָאָדָם לְהִתְפַּלֵּל בְּכָל חֹדֶשׁ נִיסָן בְּאָמְרוֹ 'הַמֵּאִיר לָאָרֶץ וְלַדָּרִים עָלֶיהָ בְּרַחֲמִים', יְהַרְהֵר שֶׁיָּאִיר עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרַחֲמִים לְהַעֲלוֹתָם עִם הַנְּשָׁמוֹת הַנִּדָּחִים, הַנִּרְמָזִים בְּתֵבַת אוֹר, כְּמוֹ שֶׁכָּתַב הָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, בַּפָּסוּק: וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְהִנֵּה לֹא בְּחִנָּם הַשָּׂטָן מְרַקֵּד בֵּין קַרְנָיו שֶׁל הַשּׁוֹר, כִּי עִקַּר גַּאֲוַת הַשּׁוֹר הוּא בְּקַרְנָיו, כְּמוֹ הַתַּרְנְגוֹל, שֶׁיֵּשׁ לוֹ גַּאֲוָה בְּכַרְבָּלְתּוֹ. וְלָכֵן מָצָא הַשָּׂטָן שָׁם מָקוֹם לַחֲנִיָּתוֹ, מְקוֹם הַגַּאֲוָה. וְזֶהוּ תּוֹכָחָה מְגֻלָּה עַל כָּל בַּעֲלֵי גַּאֲוָה, הַמִּתְגָּאִים בִּשְׁבִיל עָשְׁרָם אוֹ בִּשְׁבִיל חָכְמָתָם אוֹ בִּשְׁבִיל יִחוּסָם אוֹ בִּשְׁבִיל לִמּוּדָם, יִהְיֶה מַה שֶּׁיִּהְיֶה. אַף אִם הֵם עוֹסְקִים בַּתּוֹרָה, מִכָּל מָקוֹם אִם יֵשׁ בָּהֶם מִדַּת הַגַּאֲוָה, אֲזַי הֵם מֶרְכָּבָה לַסִּטְרָא אָחֳרָא. וְזֶהוּ הָאוֹת מַה שֶּׁנִּזְכַּר, שֶׁהַשָּׂטָן מְרַקֵּד בֵּין קַרְנָיו שֶׁל שׁוֹר שָׁחוֹר, שֶׁשָּׁם מְקוֹם הַגַּאֲוָה.
The time to do this is during the month of Nissan as one recites the words, “Who sheds light upon the earth and those who dwell upon it” [the blessing Yotzeir Ohr in the morning service]. A person should request in his heart that the Holy One Blessed is He in His mercy should shed light upon the world to elevate us along with the rejected souls. These are alluded to in the word “light,” as the Ari has stated (Likkutei Torah, Bereishis 6a; Sefer HaLikkutim, Bereishis 1b) in connection with the verse, “And God said, ‘Let there be light’” (Bereishis 1:3). It is not by chance that the Satan “dances” between the horns of the ox, for that is the main place where its pride is displayed, just as a rooster’s pride is displayed in its comb. Thus the Satan takes up residence there because it is a center of pride. This should serve as an open rebuke to those who glory in their wealth, cleverness, lineage, learning or whatever it might be. For even if they also engage in study, as long as they are guilty of pride, they act as thrones for the Sitra Achara. This follows from what we have explained — that the Satan dances between the horns of a black ox because they are the locus of his pride.
וְעַל פִּי זֶה נִרְאֶה לִי, שֶׁמִּפְּנֵי כָּךְ אִיתָא בְּפֶרֶק שִׁירָה, שֶׁהַשּׁוֹר אוֹמֵר שִׁירָה בְּכָל יוֹם: שִׁירוּ לַה' כִּי גָּאֹה גָּאָה וְגוֹ'. רָצָה לוֹמַר, שֶׁהוּא מוֹדֶה וּמְשַׁבֵּחַ לַה', כִּי לוֹ נָאָה הַגַּאֲוָה וְהַגְּדֻלָּה, וְלֹא לִבְנֵי אָדָם. וּכְמוֹ שֶׁאָמַר הַכָּתוּב: ה' מָלָךְ גֵּאוּת לָבֵשׁ. וּבִהְיוֹת שֶׁכָּל הַחֹדֶשׁ נִיסָן הוּא יְמֵי רָצוֹן, עַל כֵּן מַקְדִּימִין הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת לְהִתְפַּלֵּל בַּעֲדֵנוּ, כְּמוֹ שֶׁאָמַר הַכָּתוּב (תְּהִלִּים טז, ג): "לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה, וְאַדִּירֵי כָּל חֶפְצִי בָּם". וְתָמִיד הַנְּשָׁמוֹת מִצְטַעֲרִים בְּצָרוֹת בְּנֵי אָדָם. וּכְשֶׁאֵיזֶה גְּזֵרָה נִגְזְרָה, חַס וְשָׁלוֹם, אֲזַי הֵן מַקְדִּימִים לִתְפִלָּה, אַךְ שֶׁאֵין לָהֶם רְשׁוּת לְגַלּוֹת וּלְהַגִּיד בְּפֵרוּשׁ לִבְנֵי אָדָם, רַק לִפְעָמִים בָּאִים בַּחֲלוֹם וּלְהַגִּיד בְּרֶמֶז וְכַיּוֹצֵא בּוֹ. וּכְמוֹ שֶׁמָּצִינוּ בְּרַבֵּנוּ יְחִיאֵל, אָבִיו שֶׁל רַבֵּנוּ אָשֵׁר, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיָה לוֹ חָבֵר בְּעִירוֹ, וְהָיָה גַּם כֵּן חָסִיד גָּדוֹל, וְהָיוּ אוֹהֲבִים מְאֹד זֶה לָזֶה. וְהָיוּ זְקֵנִים וְאַנְשֵׁי מַעֲשֶׂה מֻפְלָגִים בַּתּוֹרָה וּבַחֲסִידוּת. וְנִשְׁבְּעוּ יַחַד, שֶׁהָרִאשׁוֹן שֶׁבֵּינֵיהֶם שֶׁיָּמוּת תְּחִלָּה, יָבוֹא בַּחֲלוֹם לַחֲבֵרוֹ לְהַגִּיד לוֹ דַּרְכֵי מִיתָה וְהִלּוּךְ הַנְּשָׁמָה.
In light of the above I believe we can now understand the statement in Perek Shirah (Chapter 5) that the song recited daily by the ox is the refrain, “I will sing to Hashem because He has exalted Himself over the exalted, etc.” (Shemos 15:1). In other words, the essence of the ox’s acknowledgement and praise of Hashem is that pride and grandeur are fitting only to Him, but not to human beings, as it states, “Hashem has begun His reign, He has clothed Himself with majesty” (Tehillim 93:1). Since the entire month of Nissan is a time of favor, the holy souls make no delay in praying on our behalf. Thus it states, “Due to the holy ones who are in the earth and the mighty, all my desires are [fulfilled] through them” (Tehillim 16:3). They demonstrate their concern for the woes of human beings at all times. For instance, whenever an evil decree is issued, Heaven forbid, they are quick to pray for its rescission. In general, however, they are not permitted to reveal the matter explicitly to human beings. Only on occasion do they come to someone in a dream and reveal it through hints and the like. Thus we find (Shalsheles HaKabbalah, p. 139) that Rabbeinu Yechiel, father of Rabbeinu Asher, had a pious companion whom he loved very much. Both men were elders of the community and both were renowned for their great deeds and their exceptional learning and piety. They swore to one another that whichever of them died first would come to the survivor in a dream and inform him of the ways of death and the subsequent journeys of the soul.
וַיְהִי הַיּוֹם, נִפְטַר חֲבֵרוֹ שֶׁל רַבֵּנוּ יְחִיאֵל, וּבִהְיוֹתָם בְּבֵית הַחַיִּים קֹדֶם הַקְּבוּרָה, עָמַד רַבֵּנוּ יְחִיאֵל וְאָמַר אֶל הַקָּהָל: שִׁמְעוּ, רַבּוֹתַי, כִּי כָּךְ וְכָךְ נִשְׁבַּעְנוּ יַחַד אֲנִי וַחֲבֵרִי, הַמֻּטָּל עַכְשָׁו לְפָנֵינוּ מֵת, וְלָכֵן אֲנִי מַזְכִּיר לוֹ בִּפְנֵיכֶם שֶׁיְּקַיֵּם אֶת שְׁבוּעָתוֹ. וְאָז רָאוּ כָּל הָאֲנָשִׁים, שֶׁאֲרוֹנוֹ שֶׁל הַמֵּת הָיָה מִזְדַּעֲזֵעַ מְעַט. וַיִּפְתְּחוּ אֶת אֲרוֹנוֹ, כִּי סְבוּרִין הָיוּ שֶׁהֶחֱיָה הַמֵּת הַנִּזְכָּר לְעֵיל, וְאָז רָאוּ רַק עַפְעַפָּיו מִתְנוֹדְדִים. וְאָמְרוּ כֻּלָּם פֶּה אֶחָד, שֶׁזֶּהוּ סִימָן בִּקְרִיצַת עֵינוֹ, שֶׁאֵין יָכוֹל לְהַגִּיד לוֹ מְאוּמָה. וְאַף עַל פִּי כֵן לְאַחַר שְׁלשִׁים יוֹם בָּא הֶחָסִיד הַמֵּת, וְנִרְאָה לוֹ בַּחֲלוֹם לָרַב רַבֵּנוּ יְחִיאֵל, וּבִקֵּשׁ מִמֶּנּוּ שֶׁיִּמְחַל לוֹ עַל שְׁבוּעָתוֹ, כִּי אֵין לוֹ רְשׁוּת לְהַגִּיד מְאוּמָה עַל כָּל הַמַּעֲשֶׂה.
The day finally came and Rabbeinu Yechiel’s companion passed away. While the community was assembled in the cemetery prior to the interment Rabbeinu Yechiel addressed them, “Listen to me, my teachers, this is what we swore to one another, myself and my companion now lying before me dead. Therefore I wish to remind him in your presence to fulfill his oath.” At that moment all those present witnessed the deceased’s casket move slightly. They quickly opened it up, supposing that the dead man had come alive. But they beheld only the fluttering of his eyelids, which they took as a sign from him that he could not tell them anything. Thirty days later the pious man appeared to Rabbeinu Yechiel pleading to be released from his oath because it was indeed true that he was not permitted to reveal anything.
הַכְּלָל הָעוֹלֶה, כִּי בְּחֹדֶשׁ נִיסָן צְרִיכִים אָנוּ לְהִתְעוֹרֵר כְּמוֹ בְּחֹדֶשׁ תִּשְׁרֵי. וְעַל זֶה כְּתִיב: מִשְׁכוּ וּקְחוּ לָכֶם צֹאן וְגוֹמֵר. וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מִשְׁכוּ יְדֵיכֶם מֵעֲבוֹדָה זָרָה, וּמִשְּׁאָר מִדּוֹת הָרָעוֹת, שֶׁהֵן דּוֹמִים לַעֲבוֹדָה זָרָה. וְאֵלּוּ הֵן: מִדּוֹת הַגַּאֲוָה, וְגַסּוּת רוּחַ, וּמַעֲלִים עֵינָיו מִן הַצְּדָקָה וּלְשׁוֹן שֶׁקֶר. הָעֲבֵרוֹת הָאֵלּוּ הֵן נֶחְשָׁבִים כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה. עַל כֵּן כָּל אֶחָד וְאֶחָד יוֹדֵעַ מָרַת נַפְשׁוֹ וּמִדּוֹתָיו הָרָעוֹת, צָרִיךְ לְהָסִיר הַמִּכְשׁוֹל מֵעָלָיו קֹדֶם בִּיאַת חַג הַפֶּסַח. כְּבָר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁצָּרִיךְ כָּל אָדָם לְטַהֵר עַצְמוֹ בָּרֶגֶל בְּטָהֳרַת הַגּוּף וּבְטָהֳרַת הַנְּשָׁמָה. וּבִזְכוּת זֶה נִזְכֶּה כֻּלָּנוּ לְטָהֳרָה וּלְבִיאַת מְשִׁיחֵנוּ וְאֵלִיָּהוּ הַנָּבִיא אָמֵן. מוֹרִי וְרַבִּי, מוֹרֵנוּ הָרַב יוֹסֵף, זִכְרוֹנוֹ לִבְרָכָה.
The thing to remember is that in the month of Nissan we must arouse ourselves to repentance, just as in the month of Tishrei. For it is stated, “Draw and take for yourselves sheep, etc.” (Shemos 12:21), which the Sages interpret (Mechilta, Parashas Bo, 11:74), “Withdraw your hands from idolatry.” This applies not only to actual idolatry but to all the evil characteristics that are said to resemble idolatry as well. These include: pride and arrogance, turning a blind eye to charity and speaking falsehood. All these transgressions are all considered akin to idolatry. Therefore, since every person knows his own shortcomings, let each one remove these stumbling blocks before the arrival of the Passover season. For our Sages have declared that a person must purify himself on the festival (Rosh HaShanah 16b). This includes purification of the soul as well as the body. And in this merit may we be granted purification and the coming of our Moshiach and the prophet Eliyahu, Amein. — Based on the words of my teacher and mentor, Rabbi Yosef, z”l (Yesod Yosef, Chapter 83).