Omer: Day 40 The Master Architect

Hod shebbe yesod: Splendor within Foundation

Otherwise rendered as humility within foundation. Humility facilitates the building of a foundation in life, by keeping our ambition in check; any goal in life needs to be practical, that is within the bounds of our abilities. We are finite beings, only capable of what G-d intends for us, through His bestowal of any natural gifts we may claim as part of our character.

While it is good to reach beyond our level of understanding, as well as our talents, we should be circumspect in order to make a modest estimation of our capabilities. Yet, building a foundation also requires a healthy acknowledgment and appreciation of our talents, so that we may succeed at achieving our realized dreams. Additionally, we need to acknowledge G-d’s role as the Master Architect, whose blueprint for our lives compels us to keep Him in mind at all times. 

drash: Behar-Bechukosai 5781

“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

The Torah, specifically, mentions that the commandment of Shemitah, wherein the land is to lie fallow every seven years, “a Sabbath unto the L-RD,” was given on Mount Sinai. Why is this particular commandment, singled out, as being given at Mount Sinai? The Sages say, that this serves as a reminder that all the commandments, not only the Decalogue – the Ten Commandments – were given at Sinai. Yet, this still does not answer the question, why is the commandment of Shemitah given prominence?

Shemitah is a commandment that requires strong emunah (faith): for it is the trust in H’Shem to provide enough crops in the previous year, to eat, while the land lies fallow, until the third year, when the harvest arrives. Emunah (faith), the essential element that was initially exhibited at Sinai, when B’nei Yisrael committed to observing the commandments, before actually hearing them (na’aseh v’nishmah) is also required for Shemitah.

This faith is integral to receiving the commandments on Sinai, inasmuch that G-d guarantees that during the seventh year, when the land lies fallow, He provide enough food from the previous year, to last throughout the seventh year, as well as the next year, when the crops are being planted. Yet, the Torah warns of the consequence for not having faith in regard to the Shemitah year:

“And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste. Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’ land; even then shall the land rest, and repay her sabbaths. As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it” (Leviticus 26:33-35, JPS).

This chastisement was carried out towards the end of the first Temple period, as is mentioned, “to fulfill the word of H’Shem by the mouth of Jeremiah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfill threescore and ten years” (2 Chronicles 36:21, JPS). Thus, failure to observe Shemitah led to the Babylonian exile.

shiur: Behar-Bechukosai 5781

shiur for parashas Behar-Bechukosai 5781

“Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the L-RD; thou shalt neither sow thy field, nor prune thy vineyard.”

– Leviticus 25:3-4, JPS 1917 Tanach

What is more important, the symbol or what the symbol conveys? The sages say that on Shabbos we get a glimpse of Olam Haba (the World to Come). While we look forward to a day of rest every week, the greater import is its likeness to Olam Haba. Therefore, both the weekly Shabbos, a twenty-five hour period of rest, and what the Shabbos conveys have significance. We enjoy our day of rest in this world, and are inspired, even reassured by the forthcoming thousand year Sabbath, that precedes Olam Haba, in the next world, when the new heavens and the new earth appear (Isaiah 65:17, 66:22).

A similar question, what is more tangible, the symbol or what the symbol points toward? Regarding Shabbat, it seems quite apparent that three festive meals, two of them preceded by Kiddush, are well worth waiting for throughout the previous six days of week, and very tangible realities. Yet, they are ephemeral; and, after havdallah, although our souls are somewhat comforted by the smell of the besamim (spices, usually cloves), we still have the mundane weekdays ahead of us.

Because we cannot conceive of the World to Come, Olam Haba is described in “the negative,” as follows: Kitvei Kodesh (Holy Scripture) describes Olam Haba as a place in time, whereof no eye has seen, nor ear heard of its delights (Isaiah 64:3). Although Olam Haba may seem less tangible, from our perspective in Olam HaZeh (This World), Olam Haba will last forever – food for thought.

The commandment of Shemitah, wherein the land lies fallow every seventh year, is also symbolic of the Millennial Shabbos. The first six years, wherein the land was worked represent the six thousand years of history mentioned in the Talmud (Sanhedrin 98). In the seventh year, the land lies fallow, pointing towards the thousand years of peace. Thus, the implied message may be taken that there is a reward for our efforts in this world, on a spiritual level, so that the souls that are written in the Book of Life, may partake of eternal life at the Tehillas HaMeisim (Resurrection of the Dead).

“This world is like a corridor before Olam Haba; prepare yourself in the corridor, so that you may enter the Banquet Hall.” – Pirkei Avot 4:21

dvar: Behar-Bechukosai 5781

 “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

At the beginning of the parashas, an emphasis is placed on the Shemitah commandment, in particular, being given at Mt Sinai. All of the commandments were given at Sinai; therefore, the question may be asked, why is Shemitah singled out from amongst the other commandments? First of all, it may be understood within the context of emunah (faith). For, H’Shem guarantees, “I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:21, JPS 1917 Tanach).

To rely on H’Shem’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 H’Shem 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 H’Shem gave the commandment on Mt. Sinai, He is the Guarantor. Man could not guarantee such a promise; only G-d could assure the people that by placing their trust in him through following the commandment of Shemitah, He would provide for them until the new crop of the following year produced a yield.

The Shemitah cycle also conveys the essential truth, the epitome of historical realization from a Biblical perspective, that after six thousand years, there will be a Sabbatical Millenium (Nachmanides, otherwise known as the Ramban). The thousand year Sabbath begins with the reign of Moshiach (Messiah) in Yerushalayim (Jerusalem); this 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

Omer: Day 39 Dream Realization

Netzach shebbe yesod: endurance within foundation

The emotional correspondents of the day are netzach (endurance) within yesod (foundation). Building a foundation in life requires a persistent endeavor. It is through netzach that goals may be brought to fruition. The quality of endurance, constant effort despite the challenges in life, gives us the tenacity to achieve our dreams. Yet, the actual building of a foundation in life, requires channeling one’s ideas into a realized dream. To dream is not enough; rather, to accomplish one’s dreams, in the actual sense, is to draw on the quality of netzach.

Omer: Day 38 Foundational Beliefs

Tiferes shebbe Yesod: Beauty within Foundation. Otherwise rendered as harmony within foundation. Tiferes represents unity, harmony, and the resultant beauty of a perfect blend of opposites. A foundation needs to be a structure that is balanced enough to support a building; foundational beliefs need to be congruent, in order to provide a basis for an overall belief system.

In life, many people have implicit assumptions that guide their thought and action. Yet, for the most part, unless a conscious effort is made to discern the nature of one’s presuppositions, they remain hidden. For myself, I would like to be able to harness all of my thought, speech, and action, to be in accordance with my belief and practice. Yet, it is possible that unknown presuppositions, contrary to my belief system, may hinder this endeavor.

So, while it is assumed that predominantly, people who have not immersed themselves within a comprehensive belief system, are guided or misguided by their presuppositions, I do not think that anyone, including myself is immune to facets of their lives that have not been fully accounted for or reined in, so to speak, to use another metaphor, “under one’s thumb.” Ideally, all aspects of oneself need to be brought into alignment within an overall framework of belief and practice.

This is the basic structure not only of religion, also any ethical or moral system. Belief, and commandments based upon that belief. Ethics, and a way of life based upon those ethics. Morals, and a life grounded in morality. If there is a disconnect between the two, whereof, the adherent is not walking in accordance with sound principles, then there is a neglect of practicing what one upholds as truth, or a standard of righteousness.

For those who live solely according to their presuppositions, the path is unclear. Without a standard, there can be no foundation of a basic groundwork, tenets, and truths. The ideal task for anyone, including myself, would be to harmonize all areas of one’s life; especially, so that one is truly in accord with a standard in life. The ethical and moral principles of the commandments are derived from the authority of G-d: so that belief in G-d is primary in order to receive the commandments as divine decrees. Yet, for those who are simply trying to be a mensch (good person), I commend you.

Omer: Day 37 Ma’oz Tzur

Omer: Day 37 Gevurah shebbe Yesod

Gevurah shebbe Yesod: Power of Foundation

Otherwise rendered as the strength of foundation.

What is the strength of my foundation? Will my foundation stand on its own? Or do I need additional support from other sources? I would be the first to admit, that my foundation sometimes seems weak and wobbly. Other times, my foundation appears sturdy enough to keep me safe and secure. I do not always seek extra support; nor, do I consistently build upon my foundation, in order to strengthen it against adversity ahead of time. Yet, prevention measures are important, knowing that the storms of life will not cease to occur from time to time.

In regard to my chosen derech (path) in life, the terrain ahead of me is full of challenges. Yet, my foundational beliefs will sustain me, if I make every effort to increase my understanding day by day. Ultimately, my source of strength is from G’d, because my own power is limited. In recognition of the greater strength of G’d, I know that my foundation rests upon solid ground. When the tides of change will make waves strong enough to sweep away the unwary, I will stand upon a Rock. Ma’oz Tzur.

Omer: Day 36 Foundational Love

Omer: Day 36 Chesed shebbe Yesod

Today begins seven days of emphasis on the middah (character trait) of yesod, meaning foundation, amongst other renderings, such as covenant, bonding, and Tzaddik (Righteous One). Where is the stability in our lives? Are there consistent factors in our lives that contribute to a sense of stability? Or are we standing on shifting sands, always changing with the winds of the time? Trends and societal norms will always change; yet, lasting values are grounded in sound ethical, religious, or moral principles. G-d is key to my foundation in life. If at all possible, I would hope and pray that every aspect of my life be permeated by His wisdom.

Today’s unique combination of sefirot, expressed as middot (otherwise referred to as soul attributes), is chesed shebbe yesod (rendered as love within foundation). Chesed may also be rendered as mercy, kindness, or loving-kindness. How is my foundation built? If not with love as a quality that can be found within all of the building blocks, then how will that structure provide shelter for others? Moreover, I need to create a place within my foundational beliefs that permits space for others to grow in their own beliefs. In order to provide for respect, tolerance, and kindness toward others, chesed is key.

Omer: Day 35

Omer: Day 35 Malchut shebbe Hod

malchut shebbe hod: kingdom within splendor

Otherwise rendered as as sovereignty within humility.

Malchut may represent sovereignty, dignity, and autonomy. We can walk with humility, while still maintaining a sense of dignity. This is because being humble does not mean becoming a doormat for other people to step on with soiled shoes, figuratively speaking. Rather, humility permits us to acknowledge our weaknesses without disregarding our strengths.

While pride is an overexaggerated sense of self importance; in contrast, humility is a fair assessment of ourselves as limited, yet, sufficient human beings. When we stand with integrity, without placing ourselves on a pedestal, so to speak, we act in humility by not pretending to be more than who we really are. This requires self examination, as well as a complete honesty with ourselves. If we accept who we are, with all of our faults and foibles, then we do not need to try to aggrandize ourselves.

Omer: Day 34 Tragic Lessons

In light of the recent tragedy at Meron, due in part to overcrowding, I would like to recount some insightful renderings made by others, concerning what can be learned from this tragedy. Any tragedy must be viewed as a significant event, meant to bring us to a greater understanding of ourselves, the condition of the soul, and a greater awareness of our connection to G-d. The insight is not my own, rather it is based on a few responses, given by certain authorities within the rabbinic world as well as a few other reputable sources.

A key thought to keep in mind, is that nobody is immune from judgments that are brought upon us as a people. Teshuvah (repentance) is first and foremost the primary response, in order to acknowledge that could have been us, if things were different. It is meaningful to do teshuvah, in respect to this tragedy, because this will place our response in the proper context, knowing that this is a wake up call to make heshbon hanefesh (an account of the soul) by examining our conscience.

The point was made by another source in the Jewish world, that Rabbi Akiva’s students, almost two thousand years ago suffered a high mortality rate due to a plague, attributed to their inability to respect each other’s viewpoints, thus showing a lack of respect towards each other. Showing respect to others is a basic quality that should be considered as part of our humanity.


It was mentioned that the type of overcrowding that leads to a neglect of acknowlegding the physical boundaries of others has been evident at other events of a similar nature. The worst case scenario of this kind of neglect has tragically occurred; as a result, to make this tragic event meaningful would include, not only doing to teshuvah for the sake of our own souls; also, to consider our own awareness of the physical space we give to others, respecting their boundaries. Of course, if I may add to this, the greater task at hand would be to also respect other people’s emotional and psychological boundaries.


I would not be writing any of this, except to reiterate as respectfully as possible, points already made by others much more qualified than me to make such statements. However, I will conclude with an attempt to connect the the attributes of the day to these lessons. Perhaps, one of the foundations of humility is to recognize that we all share a common humanity with each other. When we see ourselves, more or less on the same level as everyone else, then we will not try to lift ourselves up above others in any manner whatsoever. Thus, we would not disrespect others in our own attempts to fulfill mitzvoth (commandments) or minchagim (customs). Every mitzvah should be performed with the following commandment in mind, “to love our neighbor as ourself.”

Please, pray for healing of all those who suffered from this tragedy. The wounded, as well as the first responders who dealt with the psychological trauma of witnessing the aftermath. Also, for the consolation of the bereaved families and friends of those who lost their lives in Meron. Thank you very much. And, may G-d bless all of us in our endeavors to excel at improving ourselves.