The Tree of Life

Lag b’Omer 5781

In light of the recent tragedy in Meron, at the Lag b’Omer celebration there, this essay is dedicated as memorial to those who perished, those who were injured, and those who are recovering from shock and ther psychological trauma after witnessing the event. Also, comfort and solace to those who are in bereavement; the families and friends of all who have suffered on this day. Usually, an auspicious day, honoring R’Shimon bar Yochai, the reputed author of the Zohar, the event turned tragic after the collapse of a structure, where some were celebrating. Full details are not available at this time.

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 The day has several clear historical references, most significantly, being the day that the plague that took 24,000 of Rabbi Akiva’s students ceased.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.

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 is given almost supernatural powers in the Talmudic account, as if he acquired these during his meditations in the cave. A likely 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

Omer: Day 33 Essential Humility

Omer: Day 33 Hod shebbe Hod

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

drash: parashas Emor 5781 – the Holy Days

“And the L-RD spoke unto Moses, saying: Speak unto the children of Israel, and say unto them: The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.”

– Leviticus 23:1-2, JPS 1917 Tanach

Torah explains the imperative to observe “the fourteenth day of the first month,” when the Pesach offering was made (Leviticus 23:5). Also, the Torah prescribes a seven-day observance, beginning on the fifteenth of Nissan, when we refrain from eating chometz. This is “the Feast of Unleavened Bread” (Leviticus 23:6). Next, “When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.

Then, the Torah mentions, “even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the L-RD” (Leviticus 23:16, JPS). That is, fifty days were counted from the second day of Passover, onward until on the fiftieth day, the first wheat offering of the harvest was brought “unto the L-RD.” (The offering that was made prior to this – the Omer – on the second day of Passover, was the first of the barley harvest). Today, we refer to the fiftieth day after Passover as Shavuot (Weeks), in commemoration of Matan Torah (the giving of the Torah).

In Autumn, we celebrate Rosh HaShannah, the Jewish New Year, and Yom Kippur, the Day of Atonement. Sukkot, which follows Yom Kippur, is considered a Festival, like Passover, and Shavuot; so, it is the third of the Festivals: “Ye shall dwell in booths seven days” (Leviticus 23:42, JPS). We build Sukkot (Booths) to commemorate the protection we received from the Clouds of Glory, while dwelling in booths, during our forty-day sojourn in the desert. On the eighth day, we celebrate Shemini Atzeret, symbolizing Olam Haba (the World-to-Come).

Omer: Day 32 A Modest Estimation

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. “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 with 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 accurate 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.

Omer: Day 31 Kaleidoscopic Splendor

Omer: Day 31 Tiferes shebbe Hod

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).

shiur: parashas Emor 5781

“I will be sanctified among the children of Israel.”

– Leviticus 22:32, JPS 1917 Tanach

Selfless behavior could be defined as being in tandem with the theme of mesiras nefesh – self-sacrifice. By way of explanation, mesiras nefesh may be viewed as an ongoing act, in the sense of subduing the yetzer hara (evil inclination), for the sake of sanctifying H’Shem’s name. The resultant reward is that we ourselves become sanctified, every time that we do not give in to our own character weaknesses. This is a challenge that appears in many circumstances on a daily basis; therefore, it is best to be on guard against temptation, by strengthening ourselves through constant vigilance.

To be selfless, in respect to mesiras nefesh on the level of morality, is to actively engage in diminishing our own will in favor of the ratzon (will) of the L-RD. When we negate ourselves, we renew ourselves for the sake of H’Shem who sanctifies us. This is a two way street of reciprocity; in other words, like two sides of the same coin. Whereof we are sanctified by H’Shem, through our own efforts to become holy; when we separate ourselves from unholiness, we are blessed with an equal measure of kedushah from the L-RD. By serving H’Shem, we bring kavod (glory) to Him.

“You are my servant, O Israel, in whom I will be glorified.”

– Isaiah 49:3

dvar: parashas Emor 5781

“You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you.”

– Leviticus 22:32, sefaria.org

In struggling against the yetzer harah (evil inclination) we confront the part of ourselves that is inclined towards what Freud would call our instinctual drives. His theory, in regard to the id, ego, and superego, explains that without putting a reign on the Id, man would be subject to these drives, to the extent of not being able to function within the limits of societal norms.

Man, himself, is composed of two natures, the godly soul and the animal soul. Freud’s Id represents, to some degree, the instincts of the animal soul; moreover, the ego’s role, from his point of view, is to place the Id in check, according to what he called the Reality Principle. This is done by applying the standards of the superego, an amalgamation of moral values instilled in us through family upbringing and collective societal norms.

Inasmuch that Judaism teaches the significance of following the inclinations of the godly soul, as opposed to that of the animal soul, the standards are raised – Torah calls us to a higher standard. Especially, consider that the values of Austrian society that dominated Freud’s time and place at the time of his psychoanalytic practice (Vienna, from1886 to 1938) are not held in esteem by the majority of the world today. Rather, modernity is influenced, to a lesser or greater degree by norms that would be considered substandard, when compared to those that Freud was familiar with. This decline epitomizes the lack of a substantial claim to consistent values, over the years, within society.

Yet, the L-RD’s ways, given to us through the Torah do not change. “His ways are higher than our ways; His thoughts are higher than our thoughts” (Isaiah 55:8). We are expected to be righteous to the extent of subduing the inclinations of the “yetzer hara,” akin to the “animal soul,” by way of self-denial. In doing so, we make ourselves an offering, by denying ourselves for the sake of following a higher path, than the one that our animal soul would follow, were we to let it lead (G-d forbid). Shall a donkey lead the rider? Nay, a donkey (chomer) represents the body, which must be guided by the soul. In this manner shall the L-RD’s name be sanctified amongst us: “That I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you” (Leviticus 22:32, sefaria.org). Through H’Shem’s help, we will be sanctified.

Omer: Day 30 Stand Humble

Omer: Day 30 Gevurah shebbe Hod

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 of humility, 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.

Omer: Day 29 The kindness Bridge

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.

Pesach Sheini 5781

Pesach Sheini – the second Passover, for those who were impure, according to the definition of Torah, or were on a distant journey. Pesach Sheini connotes the idea of second chances. The Israelites who were not able to observe Pesach were given a second chance, one month later, on Nissan 14, in order to do so. Today, the concept may be applicable to the personal instances of our lives, when we were given a second chance of some nature. Traditionally, matzoh is eaten on Pesach Sheini. Apropos of the theme, let us all consider the second chance to re-evaluate our lives in the face of the challenges ahead.