tzvifievel

day 7 – counting of the omer

Day 7 – malchus (sovereignty) shebbe chesed (love)

Our own inner worth, the value we place upon ourselves in regard to personal dignity, reflects the One whose sovereignty rules over our hearts, if we permit Him to do so. Yet, if we see ourselves as separate from G-d, then we risk narcissistic pride, that creates an illusion of ourselves as being more important than our abilities and accomplishments would indicate. The expression of love to another person from a place of self-aggrandizement results in posturing ourselves above the other.

Recognizing the inherent value of our fellow human beings, can be done without diminishing ourselves; nor, on the other hand, by thinking that we are better than the other. We should not judge others; because, G-d, Who is sovereign over all is the Ultimate Judge. By accepting the other as a unique individual (sovereign, autonomous), two people in relationship to each other can coexist. This holds true for our interactions with all human beings, inasmuch that we endeavor to respect and appreciate others for whom they are.

If we let HaShem reign over our hearts (thoughts, feelings and emotions), we can let His love, kindness and mercy flow throw us.

day 6 – counting of the omer

Day 6 – yesod (foundation) shebbe chesed (love) – the nature of giving

The foundation of love rests upon our ability to give to others. The quality of our love towards others is empowered by how we give. The reciprocity of love is strengthened by the give and take in a relationship. An ever-flowing pattern develops, akin, by way of analogy, to the way water circulates on the earth.

“All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again” (Ecclesiastes 1:7). When water evaporates, the droplets ascend to rakia (sky), from where they are condensed within rainclouds; then, the water droplets fall back to the earth in a continuous cycle. This natural exchange is symbolic of the reciprocity of an ideal relationship.

A healthy relationship requires both individuals to have a reciprocal attitude of giving.

Pesach – Seventh Day

“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.’” – Exodus 14:15, JPS 1917 Tanach

The Children of Israel hesitated. Moshe cried out to G-d. HaShem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.

An east wind from HaShem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “This is my G-d, and I will exalt Him” (see Exodus 15:2), that even the lowliest handmaid saw in terms of HaShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.

The level of kedushah (holiness) that they received through the sublime experience at Sinai, when HaShem revealed Himself to them, brought them to a level. Then, after crossing through the sea, as a cleansed vessel, the Shechinah dwelt within them. The Sea served as a mikveh, whereas tevilah (immersion) was symbolic of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah.

The Cloud of Glory that protected the B’nei Yisrael, while encamped at the Sea of Reeds, was the external manifestation of the Shechinah, hidden within “the pillar of cloud that removed before them, and stood behind them,” protecting them from the Egyptians (Exodus 14:19-21, JPS). This is the renewal and protection that we seek today in the face of adversity.

Day 5 – counting of the omer

day 5 – counting of the omer – hod shebbe chesed

The attribute of hod has to do with the character trait of humility. When we humble ourselves before G-d, then His splendor may shine through us. Also, hod is likened to the quality of sincerity in our lives. A certain amount of sincerity is required to be humble; when we are sincere about our abilities, without exaggerating our talents, nor our accomplishments, this will pave the way towards an honest assessment of ourselves.

From this point of humility within, we may express loving-kindness towards others. Conversely, haughtiness does not foster kindness. When we humble ourselves, can we truly allow HaShem’s splendor to inspire us to give to others. Therefore, in expressing kindness toward others, we are actually reflecting the Image of G-d, whose splendor flows to all who observe His commandments. This is explained in chassidus, as the mitzvah (good deed) drawing down His light through the presence of the Shechinah.

Let the light of G-d radiate out toward others through acts of loving-kindness.

Day 4 – counting of the omer

netzach shebbe chesed

The emotional attribute of netzach (endurance) also means perseverance, resilience, and forbearance. In life, our feelings do not remain static. Challenges will impact our ability to remain calm, patient, and loving. Endurance of the adversities that are encountered day by day, will help to transcend the negative and keep a smile on our face.

Relationship commitments with others also require endurance. Personal bonds with others need to be sustained through forbearance of the other’s faults. A strong emotional tie is not enough unless the commitment to be loving also incorporates the tenacity to endure the challenges between two people in relationship to each other.

Love requires the grit of commitment to endure. Persistent kindness covers all faults.

Pesach 5784 – Shabbat Chol Hamoed

When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption.

– Megillah 31a, sefaria.org

Moses led the Children of Israel through the bamidbar (wilderness); he was chosen to do so, for the sake of the redemption of Israel. He was HaShem’s spokesperson through whom the plagues were enacted upon Egypt. Safe passage for the Israelites was provided through the sea. It was Moses, through whom G-d’s favor rested, and that favor was a guarantee for Israel after the sin of Golden Calf. The nation of Israel became G-d’s people, thus securing a foundation for the continuance of G-d’s divine plan for the world.

In the haftorah, we read of the valley of dry bones, that are resurrected by the breath of G-d. On one level, these represent the rebirth of Israel as further prophesied in Isaiah, where it is written that a nation shall be born in one day (Isaiah 66:8). On another level, these bones that are reanimated and brought back to life are symbolic of the Tehillas haMeisim (the Resurrection of the Dead). According to the Talmud, this narrative is akin to freedom from servitude, a theme that designates the reading of this passage as apropos of the Exodus narrative.

Day 3 – counting of the omer

Tiferes shebbe Chesed

The nature of tiferes, in terms of its expression as a middah (character trait), can best be designated as “harmony.” Therefore, one question for today could be construed as whether or not one’s acts of loving-kindness are performed in a way that denotes a harmonious balance to all concerned in the endeavor.

Moreover, in our own personality makeup, where is the harmony within that can promote feelings of kindness to others? Sincere kindness flows from a peaceful, harmonious place within ourselves. Are you able to envision your heartfelt acts of kindness bringing harmony to the lives of others? Or do you think of your kindnesses only as a small drop in the bucket?

Consider that the ripple effect of kindness may be greater than you can imagine.

Day 2 – counting of the omer

gevurah shebbe chesed

The middah (character trait) of gevurah may be expressed as a measure of strictness. Therefore, one way of conceiving of gevurah within chesed could have to do with applying a measure of strictness to the quality of kindness. Placing a limit on our kindness, in response to the awareness that not every situation is best suited to respond in kindness involves a dash of wisdom.

Therefore, chesed may require the use of discernment, in order to ascertain how much kindness would be appropriate to the situation. Boundaries are essential to the maintenance of identity. Where do I begin and the other person starts? This question must be regulated in real time by each and every individual. Being kind to others, without standing up for oneself simply amounts to people pleasing, at the expense of oneself.

There must be a healthy balance between chesed and gevurah, and sometimes the strictness of gevurah is necessary to restore a sense of self and integrity.

Day 1 – counting of the omer

Day 1 – chesed within chesed

The amount of kindness that we show to others is dependent on how we view and treat ourselves. Genuine kindness is from a place of empathic consideration for the other. If we are kind to ourselves, we may be kind to others. We should act toward others the way we would show kindness to ourselves. This is encapsulated in the commandment to love your fellow as yourself.

The mercy that we show to others, especially in times of weakness, when we might otherwise respond in a harsh manner, is a way of transcending the egotistical drives that fashion us as human beings. Our instincts are usually focused more on ourselves than others. Yet, being truly human, means going beyond our comfort zone, by not giving in to our lesser inclinations and selfishness.

We must seek the welfare of others, not only ourselves. In this way, we lift up our souls to be cleansed from taint and impurity.

Passover 5784

While in bondage in Mitzraim (Egypt), the B’nei Yisrael had sunk to the 49th level of impurity, having neglected to distance themselves from the surrounding environment of idolatry (Pesachim 116a). The Midrash records that when about to cross through the Sea of Reeds, the angels questioned their merit, saying both these and those, i.e., the Children of Israel and the Egyptians, were both idol worshippers. Why should these be spared, and the others not? Yet, HaShem honored the covenant that he made with Abraham, Isaac, and Jacob, in order to bring His newly acquired nation out of bondage, and into covenant relationship with Him through the Torah.

HaShem brought us out of Egypt to Mount Sinai, where He gave us the Torah. He had said to Moses, “This shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). The revelation of Mount Sinai was the pinnacle of the redemption. “The tablets were the work of G-d, and the writing was the writing of G-d, graven upon the tablets” (Exodus 32:16, JPS). The Hebrew word for engrave is charut. The Sages note that the word cherut, meaning “freedom” is from the same shoresh (root word). This implies that our true freedom is derived through Torah.

B’nei Yisrael, in a manner of speaking, was also enslaved to sin in Egypt, having assimilated to the immorality of Egypt at that time. Although freed from actual physical bondage, they were still slaves to sin; yet, through the Torah, we may seek freedom from bondage to the yetzer harah (the evil inclination). We may break through the limitations of our own personal Mitzraim (Egypt; from “nitzavim,” limitations), and, figuratively speaking, pass through the Yam Suf (Dividing of the Sea), into the freedom that entails a responsibility to follow our yetzer tov (good inclination).