how much longer
until your arrival?
We wait in anticipation,
of redemption for our nation;
the news of your presence
will ripple out to the world.
All the trees will sing out
praise, for the time has come.
The entire earth will break forth in joy,
singing along with the blue jays.
Let us not fall asleep, L-rd,
as we wait for your Kingdom
to appear in its glory.
“And the L-rd spoke unto Moses in mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a sabbath unto the L-RD.” – Leviticus 25:1-2, JPS 1917 Tanach
An emphasis is placed on the Shemitah commandment being given at Mt Sinai. All of the commandments were given at Sinai; so, the question may be asked, why is Shemitah singled out from amongst the other commandments? This may be understood within the context of emunah (faith). The L’RD guarantees, “Now if you ask: What are we to eat during the seventh year if, see, we are not to sow, nor gather in our increase? Now I will command My blessing to you in the sixth year, and it will yield a harvest sufficient for three years” (Leviticus 25:20-21).
To rely on the L’RD’s word that he would bestow a blessing upon the children of Israel, so that their crops would produce an abundance of yield, enough to last for three years, this is an act of emunah (faith). Only the L’RD could make this guarantee; so, inasmuch that Torah specifically notes the commandment to observe the Shemitah year, wherein the seventh year the land is to lie fallow, this is a reminder that the L’RD, Who gave the commandment on Mt. Sinai is the Guarantor. Only G-d could assure the people that by placing their trust in Him, He would provide for them until the new crop of the following year produced a yield. This is a commandment based entirely upon faith, reassuring that provision will be made.
The Shemitah cycle also alludes to the historical realization from a Biblical perspective, that after six thousand years, there will be a Sabbatical Millenium. In like manner that the land is worked for six years, there will also be a total of six thousand years of history. This is according to the Hebrew calendar, counting the generations from Adam. (This does not imply that the world is only six-thousand years old; rather, the first six days, before man was created, is an entirely different period of time). The seventh year – the Shemitah year – of the seven-year cycle when in the seventh year the land lies fallow, corresponds to the sabbatical millennium.
Furthermore, the thousand-year Sabbath begins with the reign of Moshiach in Yerushalayim (Jerusalem); it is considered the first part of Olam Haba (the World to Come). Therefore, in light of this expectation, we are to prepare ourselves in this world, so that we may partake of the reward, likened to a banquet, in the next world. “‘This world is like a corridor before the world to come [Olam Haba]; prepare thyself in the corridor, so that thou mayest enter into the banquet hall'” (Pirkei Avos 4:21).
Lag b’Omer is the 33rd day of the counting of the Omer – the 49 day period between Passover and Shavuot. The day has several clear historical references, most significantly, being the day that the plague that took 24,000 of Rabbi Akiva’s students ceased. With his five remaining students, he began again to promote Torah instruction to his students, including Shimon bar Yochai. The message being that because the reason given for the plague is the baseless dissension amongst the students, the importance of respect towards others who have differing opinions and viewpoints, inclusive of various interpretations should be respected, despite the differences. A timely message for today’s world.
It is proclaimed by the most devoted advocates of the Zohar that the author of the premier mystical literature of Judaism is indeed R’Shimon bar Yochai. Yet, not everyone agrees with this claim; in particular, from a scholarly perspective, the work has been shown to have been written by Moses de Leon of Spain. When the Aramaic writing is deciphered according to its grammar and other idiosyncracies, these have much in common with the grammatical structures and manner of conveying ideas at the time and place that Moses de Leon lived. Additionally, there is testimony from that time, that indicates he wrote the work, yet because of his own relative obscurity, assigned the authorship to Shimon bar Yochai to bring an air of authenticity to the writing.
The historical Shimon bar Yochai, according to a reference in the Talmud lived in a cave for many years, in order to escape persecution by the Romans. When he left the cave, he was given almost supernatural powers in the Talmudic account, as if he acquired these during his meditations in the cave. A story that was later developed into a greater myth by the author of the Zohar, assigning the mystical treatise itself to his authorship. Yet, any astute reader can note that the “companions” of the character, Shimon bar Yochai in the accounts given over in the Zohar are historical personages whom did not even live during the same time span as each other. Yet, they all gather around Shimon bar Yochai as if they are alive and well, irrespective of when they actually lived.
While it is true that the Zohar does contain many ideas, teachings, and Torah gems not generally found in more traditional works, these mysteries of Torah are revealed by the actual author based upon his knowledge of prior mystical treatises. So, perhaps, it may be considered as a moot issue, who the author of the Zohar is, if indeed it’s words help to further understand the secrets of Torah.
On the other hand, it is a concern of my mine, that Shimon bar Yochai is described as a holy lamp, subsequently elevated as the chief expositor of the mysteries of Torah, when some of what is conveyed in the Zohar are foreign to Torah, Tanach, and Talmud, such as gilgulim, transmigration, and the error of reincarnation. The specific teachings in regard to reincarnation do not bring light into the world; rather, they cast a shadow of darkness upon the truths of Torah. Moreover, the concept of reincarnation detracts from the clear understanding having to do with the Tehillas HaMeisim (resurrection of the dead). Whereas, the soul is restored to the body and we are judged according to how we lived this one life that we are all given.
Furthermore, glorifying Shimon bar Yochai seems to detract from the expectation of the prophet, Eliyahu HaNavi revealing the secrets of Torah, upon his return. Incidentally, since the prophet ascended into Heaven on a chariot, his return would not be counted as reincarnation. Additionally, the role of the Messiah in part is to bring to light the essential Torah truths for the generation that will see his crowning as King in Jerusalem, at the beginning of the the sabbatical millennium, when G-d’s Kingdom is ushered into existence.
Ad mosai – how long until the fallen sukkah of David is restored?
“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old.”
– Amos 9:11, JPS 1917 Tanach
hod shebbe hod: splendor within splendor
(Otherwise rendered as humility within humility)
What is the essence of humility? At the depths of our humility, the soul is encompassed by splendor. Because hod is sometimes rendered as humility, and other times as splendor, there must be a connection between these two aspects of the middah (character trait). One explanation, in a nutshell, is that by humbling ourselves, we are able to reflect the splendor of G-d.
In the eyes of others, those who are sincerely humble, are often overlooked; yet, their splendor radiates in unseen realms. On the other hand, those who aggrandize themselves, do so to be seen; yet, they may only be great in their own eyes. The splendor that lasts is conferred by G-d, and G-d alone. His glory outshines ours; yet, He may bestow some of His glory upon us, when we humble ourselves before Him.
“For thus saith the High and Lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” – Isaiah 59:7, JPS Tanach
Netzach shebbe Hod: Endurance within Splendor
(Otherwise rendered as endurance within humility).
Netzach has to do with the “grit” of endurance, in order to persist until victory arrives. Perhaps, victory and humility seem incongruent. One does not generally go into the battlefield, so to speak, in all humility, showing deference and respect towards his enemy. And, yet, it is written, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city (Proverbs 16:32, JPS).
Israel is called to show all humility and deference to G-d, in acknowledgment that He will fight our battles for us. Figuratively speaking, this may apply to the inner battles that we face everyday within ourselves, especially, in our attempts to rule over our passions.
In order to maintain humility, we should be aware of pride in all of its manifestations, such as arrogance, haughtiness, and self centeredness. By diminishing the potential for pride in ourselves, we allow for the presence of humility. Pride is an overexaggerated sense of self importance. Therefore, self esteem is an exception to pride. Self esteem is both healthy and necessary in a person’s life. Yet, there may be a fine line, between self esteem and pride that would need to be drawn by the individual.
Maintaining a modest estimation of oneself and one’s abilities is not an easy endeavor. There is the lure of human tendency to aggrandize ourselves, compete against others, and climb up the ladder of egoism towards self glory. On the other hand, humility does not require becoming a doormat, for others to wipe their feet upon.
An comprehensive understanding of our strengths and weaknesses will grant us self knowledge. To know the truth about oneself, will further guard against narcissism, and the potential to form a false persona. Ultimately, by humbling ourselves before G-d, we can allow Him to raise us up, to build and rebuild our lives, and to cast His glory [splendor] upon us.
Tiferes shebbe Hod: Beauty within Splendor
(Otherwise rendered as harmony within humility).
As explained elsewhere, only through bowing down in our hearts to the splendor of the L-RD, may we also acquire splendor, by way of reflecting His Splendor. Therefore, we may find through harmonizing ourselves enough to show deference to G-d, we may bear the light bestowed upon us through our reconciliation with Him.
By way of harmonizing ourselves, I mean to bring the soul into alignment with truth, by sifting through the various inconsistencies in character, called from a psychological perspective, “cognitive dissonance.” Ideally, the result would be like viewing the shapes combined into patterns within the kaleidoscope of our soul. Imagine all of the variegated shapes being lit up by light in the background; this effect would be akin to G-d’s splendor being reflected by our souls.
note: The counting of the Omer serves as a spiritual journey. We are called upon to leave our own personal limitations behind us, as we travel on the path of freedom, away from the influence of negativity in our lives. This is a forty-nine day journey, a self improvement plan, between Passover and Shavuot. Each of the seven weeks corresponds to one of the seven middos (character traits) that we will have the opportunity to improve upon in our lives.
My personal reflections on each day’s combination of middot are not meant to be comprehensive; they are not based upon any one particular system. Nor, may my insights be characterized as authoritative, because I am a student, not a teacher. I simply hope to inspire others to delve into an exploration of their own personality, for the sake of tikkun hanefesh (rectification of the soul).
Gevurah shebbe Hod: Power within Splendor
The splendor of the L-RD is energized by the eternal source of Life that is synonymous with His existence: He existed before the beginning and brought all into being. Therefore, any sense of strength that we might have as human beings, is ultimately only from Him. And, furthermore, we are most able to reflect His splendor through our humility, in acknowledgment of His greater splendor.
The strength (gevurah) of humility (hod), contrary to misconceptions, is not found in cowardice, nor timidity. We should be aware of the potential for false humility, that manifests as emotional imposters in our hearts, claiming that we may not be worthy enough, courageous enough, or strong enough to stand up against evil. If we are able to face the negative aspects of our own character, then we can also make a difference by challenging wrongs found outside of us.
note: The counting of the Omer serves as a spiritual journey. We are called upon to leave our own personal limitations behind us, as we travel on the path of freedom, away from the influence of negativity in our lives. This is a forty-nine day journey, a self improvement plan, between Passover and Shavuot. Each of the seven weeks corresponds to one of the seven middos (character traits) that we will have the opportunity to improve upon in our lives.
My personal reflections on each day’s combination of middot are not meant to be comprehensive; they are not based upon any one particular system. Nor, may my insights be characterized as authoritative, because I am a student, not a teacher. I simply hope to inspire others to delve into an exploration of their own personality, for the sake of tikkun hanefesh (rectification of the soul).
Chesed shebbe Hod: Love within Splendor
Otherwise rendered as kindness within humility.
The role of chesed (kindness) within the quality of humility. How does kindness influence the potential for humility? Kindness seems like a key ingredient of humility. Yet, kindness may actually be a result of the quality of humility. To humble ourselves before G-d, and others, downplaying our plusses, and acknowledging our minuses, places us in a position to better appreciate others, by not seeing ourselves as better than them. Therefore, kindness may be a consequence of recognizing our inherent sameness with others. It is easier to be kind to those whom we feel a common connection. Recognizing our own humanity, reflected in the eyes of others, may help us to bridge the gap with personal acts of kindness.
note: The counting of the Omer serves as a spiritual journey. We are called upon to leave our own personal limitations behind us, as we travel on the path of freedom, away from the influence of negativity in our lives. This is a forty-nine day journey, a self improvement plan, between Passover and Shavuot. Each of the seven weeks corresponds to one of the seven middos (character traits) that we will have the opportunity to improve upon in our lives.
My personal reflections on each day’s combination of middot are not meant to be comprehensive; they are not based upon any one particular system. Nor, may my insights be characterized as authoritative, because I am a student, not a teacher. I simply hope to inspire others to delve into an exploration of their own personality, for the sake of tikkun hanefesh (rectification of the soul).
parasha Emor 5782 – 7th aliyah
“He shall order the lamps upon the pure candlestick before the L-RD continually.”
– Leviticus 24:4, JPS 1917 Tanach
The menorah and the showbread table, respectively represent “spiritual growth” and “material prosperity.” Both of these provisions rest upon the incense mizbeach (altar), so to speak, inasmuch that the smoke of the incense is symbolic of prayer; thus, through our avodah, namely, service of the heart (prayer), we may acquire both spiritual and material blessings.
Additionally, according to the Steinsaltz edition of the Chumash, the menorah represents “purity and radiance” (Steinsaltz commentary on Leviticus 24:4). This makes perfect sense, in consideration of the pure olive oil that was used for the menorah; and, the light emitting from the wicks of the menorah. Thus, an added dimension is brought to the above-mentioned insight, namely, that our spiritual growth is also dependent upon leading a pure life, focused on righteousness.
Malchut shebbe Netzach: Kingdom within Endurance
(The attribute of malchut may also be rendered as sovereignty, or autonomy):
Where within the quality of endurance, may autonomy be found? How does a sense of self, and personal motivation contribute to one’s endurance in the face of challenges? How much can we rely on our own autonomy, without seeking guidance from a Higher Authority? Reflect on these questions for yourself. Each person’s answer will be uniquely tailored to that person’s experience, belief, and values.
Scripture indicates that G-d would like us to be dependent upon Him, rather than view ourselves as completely independent. Yet, the more we depend upon Him, the less need there will be to depend upon others. Therefore, ironically, we become more self-sufficient in the eyes of others, who are not aware of the source of our strength. Additionally, it may be said, that endurance may occur not only through our own efforts, but through a concomitant focus on G-d.
My own sense of autonomy is rooted in my faith in G-d; I know that I will never stand alone, when facing the challenges of my life. Moreover, in confrontation with others, I can rest assured, that as long as I am in right relationship with G-d, He will support me, when faced with adversity. Also, trusting in His sovereignty means that I can trust in the values, inculcated by scripture.
Ideally, there should be no need for me to waver, or lured toward an alternate set of values, such as may be promoted by a secular source. This is not arrogance on my part; rather, if I humble myself to G-d’s sovereignty in my life, then I do not speak on my own behalf. Whereas society would like to claim the right to decide and claim for everyone what the narrative norm is, the truth – G-d’s expectations for mankind – has already been engraved in stone, and spoken by the mouthpieces of G-d’s spokespersons, throughout the ages, as recorded in scripture.
The Tree of Life 