Omer: Day 28 Whose Narrative Will You Follow?

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 see 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. Therefore, 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 G-d’s authority; then, 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. 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, in favor of an alternate set of values being promoted by anyone who claims to know better. 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 on the narrative norm, it has already been engraved in stone, and spoken by the mouthpieces of G-d’s spokespersons, as recorded in scripture.

Omer: Day 27 Foundational Truths

Yesod shebbe Netzach: Foundation of Endurance

How well am I able to maintain an active participation in the foundational truths of my life? Do I only have an intellectual understanding of those truths? Or, am I able to ground those truths within the framework of my everyday life? Moreover, when faced with challenges, within and without, how well will that foundation prove to support the overall structure of my belief and practice? The stronger my foundation, the greater my ability to endure the storms of life. If my foundation is like a house built upon a rock, then it would be more secure than a foundation built upon sand.

A sure foundation is one that will withstand the changing seasons, because the underlying principles are founded upon timeless truths, such as those found in the Bible. Yet, a foundation built upon the shifting sands of societal norms will not last. This should be clear to anyone who reviews the values in American society, from the 1950’s until today. There has been a substantial shift away from traditional values to liberal ones, even going beyond all that was considered decent yesterday. And, where will this trajectory of descent lead?

Yet, I do not intend to moralize here, except to point out that what is considered normative in society changes over time. Especially, when there is an attempt to influence the societal norm in favor of an agenda that is secular, it seems that traditional godly values fall by the wayside. This is something to consider for both those who identify with traditional values, and those who do not. Where will the proverbial “line in the sand” be drawn?

Without building blocks that will provide a sure foundation, a structure built upon empty truths will not be established. The measure of strength of a foundation may very well be its resistance to change; therefore, only time tested truths will ultimately prevail. And, the establishment of any foundation that is not in accord with those truths will ultimately fail to provide the shelter that only G-d can provide, under the wings of the Shechinah.

Omer: Day 26 Resilience in Adversity

Hod shebbe Netzach: Splendor within Endurance

Hod may also be rendered as humility. The quality of humility in regard to endurance may be envisioned as a bamboo tree yielding to a strong wind in a storm, signaling that endurance in the face of life’s challenges may also require resilience. When we are able to acknowledge our limitations in the face of adversity, then we may be compelled to gather inner strength. Our limitations may compel us to renew our strength through a resilient spirit.

The splendor of hod represents the light of G-d that shines upon us when we humble ourselves in respect to Him. By recognizing our limitations, we may receive His blessing to endure with a little help from Above. Therefore, our resilience in the face of adversity may depend upon an added measure of assistance from outside of our own resources, in order to persist with any worthy endeavor. In His eyes, when we reach out to Him, we are being dependent in a good way.

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).

weekly Torah: parashas Acharei-Kedoshim 5781

At the beginning of parashas Acharei, the Torah briefly mentions the deaths of two of Aaron’s sons, Adav and Navihu, whose lives were taken by the L-RD, when they approached near to Him (Leviticus 16:1).  Immediately afterwards, the H’Shem commands, in regard to Aaron, “that he not come at all times into the the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover” (Leviticus 16:2, JPS 1917 Tanach).

The juxtaposition of this admonition along side the mentioning of the deaths of Nadav and Avihu hints to one reason why they were consumed by fire: H’Shem’s warning to Aaron, not to enter at all times, implies that Nadav and Avihu made an unbidden entry into the Holy of Holies, for which their lives were taken. For, “The L-RD thy G-d is a devouring fire” (Deuteronomy 4:24, JPS 1917 Tanach).

Next, the Torah begins to relate the various details of the Yom Kippur service: “Aaron shall come into the holy place” (Leviticus 16:3).  Only the Kohein Gadol could enter the Kadosh Kadoshim (Holy of Holies), and only on one day of the year, the Day of Atonement. The Sages ask, why are the deaths of Nadav and Avihu are juxtaposed with the Yom Kippur service: In like manner that the Yom Kippur brings atonement, so does the death of the righteous also bring atonement” (Yerushalmi Yoma 1:1). Even though Nadav and Avihu were consumed, the Torah credits them as righteous (Leviticus 10:3), because of their intentions to draw close to H’Shem. So, the juxtaposition of their deaths with the Yom Kippur service points toward the understanding that the death of the righteous atones for sin.

The nature of atonement may be better understood in light of the following commentary: “For the life [nefesh, soul] of the flesh [basar, body] is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life” (Leviticus 17:11, JPS 1917 Tanach). Rashi comments on ci nefesh habasar, “for the life of the flesh” of every creature, “not only of animals brought as sacrifices, is dependent on its blood (badam hiy), and it is for this reason that I have placed it [on the altar] to make expiation for the life of man: Let life come and expiate for life” (Rashi, commentary on Leviticus 17:11, sefaria.org).

Torah shiur: Acharei-Kedoshim 5781

“Everything is in the hands of heaven except the fear of heaven.”

– Talmud, Tractate Berakhot 33b

The Sages teach that both love and fear are necessary in our avodah our service to H’Shem. What is our avodah? Prayer from the heart. Chasidism teaches that prayer only ascends to the L-RD on two wings – love and fear.  Nadav and Avihu may have over-exemplified the “love component” in their service (avodah) to H’Shem. They sought to draw near to the L-RD; yet, they did so in a way that was disrespectful to Him. Although they had good intentions, they did not exhibit the necessary component of fear of the L-RD, inasmuch as they disregarded the fact that they had not been commanded to perform this particular incense service. They did not have permission from the L-RD to approach the Mishkan (Sanctuary). 

Immediately following their deaths, Aaron receives an admonition: “Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting that ye die not; it shall be a statute forever throughout your generations. And that ye may put difference between the holy and the common, and between the clean and the unclean” (Leviticus 10:9-10, JPS 1917 Tanach). This implies that one of the reasons Nadav and Avihu were consumed by the fire of the L-RD was because they were intoxicated, when they brought their incense offering.

“And the L-RD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the L-RD, and died; and the L-RD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover’” (Leviticus 16:1-2, JPS 1917 Tanach). Here the Torah infers another reason for the deaths of Nadav and Avihu.

Whereas the Torah previously records that that they approached the Mishkan (Sanctuary). Here the Torah infers that they approached the L-RD’s presence that would appear between the two golden cherubim on the kapores (Ark cover). When Aaron is admonished in this passage, not to enter the Kadosh Kadoshim at all times (only once-a-year on Yom Kippur) this implies that Nadav and Avihu entered the Kadosh Kadoshim behind the paroches, the curtain that separated the inner sanctuary where the ark of the covenant was kept, from the rest of the Mishkan.

“Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.”

– Leviticus 20:7, JPS 1917 Tanach

divrei Torah: Acharei-Kedoshim 5781

“Ye shall be holy, for I the L-RD your G-d am holy.”

– Leviticus 19:2, JPS 1917 Tanach

We are created b’tzelem Elokim – in the image of G-d – as is written, “And G-d created man in His own image, in the image of G-d created He him; male and female created He them” (Genesis 1:27, JPS). We are to imitate G-d, in a sincere effort to live up to that image. In specific, we should focus our efforts an attempt to approach His level of holiness, even if this may not be within our own power to do so. A steady walk on the path of righteousness, will at least bring us closer to that ideal.

Additonally, in terms of approaching G-d’s presence in prayer, we must remain humble. Consider, Nadav and Abihu, who raised themselves up above their status as kohanim, sons of Aaron (Leviticus 10:1-2). They did not recognize the boundaries placed before themselves and H’Shem. They approached H’Shem in a manner that was less than respectful, in order to perform an unbidden incense service. The Torah infers that they approached H’Shem’s presence that appears between the two golden cherubim on the kapores – the cover of the Ark.

When Aaron is admonished in this passage, not to enter the Kadosh Kadoshim at all times (only once-a-year on Yom Kippur) this implies that Nadav and Avihu entered the Kadosh Kadoshim, behind the paroches, the veil or curtain that separated the inner sanctuary where the ark of the covenant was kept, from the rest of the Mishkan.Therefore, they served as a negative example, neglecting to maintain a high level of respect, awe, and reverence towards H’Shem.

H’Shem tells Moshe, “Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the L-RD your G-d am holy” (Leviticus 19:2, JPS). A question may be asked, relevant to the theme of kedushah (holiness), how are we able to even approach the level of G-d’s holiness? The example of Nadav and Avihu show that this is risky. Again, this is an ideal standard, that we are to simply set as our goal. Yet, its attainment is by no means simple, nor even possible without H’Shem at the helm of our ship, guiding our way upon the ocean of life.

Omer: Day 25 One Life to Live

Netzach shebbe Netzach: Endurance within Endurance:

(The attribute of netzach may also be rendered as “victory” or “eternity”).

The attribute of Netzach carries the weight of eternity on its shoulders, in like manner that Atlas, in the Greek myth, carried the world on his shoulders. In truth, according to a Biblical theme, G-d carries both of these burdens for all of mankind. Yet, we may be made privy to them in a manner that is not burdensome: our place in this world, and our time in eternity is sweetened by the victory of life over death, as mentioned in the Book of Isaiah. “He will swallow up death for ever; and the L-RD G-D will wipe away tears from off all faces” (Isaiah 25:8, JPS 1917 Tanach).

The question is not often asked, what is the ultimate purpose of our lives? Nor, is the answer readily inferred from worldly knowledge; nor, deduced from general knowledge. Yet, G-d has placed eternity in our hearts, so that we might have a glimpse of eternity within us. Therefore, we are able to aspire towards that eternity, having sensed a time and place of continual existence in our heart. Otherwise, what reward will we have at the end of a life well-lived? If we endure the challenges of this life for the sake of monetary gain, pleasure, or posterity, then we are being misled by the false promises of this world.

Consider endurance of each and every day, living our lives for the sake of an eternal reward, knowing that this life is a test. “This world is like a vestibule before the world to come; prepare yourself in the vestibule, that you mayest enter into the banquet hall” (Pirkei Avos 4:21). We are to prepare ourselves, through the refinement of our character, and living a morally upright life, according to G-d’s standard, for the sake of obtaining a good place in Olam Haba (the World to Come). This begins upon our admittance into the coronation banquet of the King, at the beginning of the Messianic Era. For the soul lives on for eternity.

Omer: Day 24 Balancing Challenges

Tiferes shebbe Netzach: Beauty within Endurance:

Otherwise rendered as harmony, balance, or compassion within endurance.

Tiferes represents the ability to blend or harmonize opposites; thus, the strong-willed efforts to endure challenges in life, may require tenacity; yet, a measure of compassion for ourselves and others also plays a role. Endurance in regard to forbearance of others, is supported by compassion, mercy, and leniency towards others. Also, we would benefit from some show of compassion to ourselves, when even our best efforts do not immediately amount to success. By acknowledging our mis-tries as stepping stones, we can learn how to do better next time; this does require a certain amount of self-compassion, lest we judge ourselves too harshly for our failures.

The tenacity to endure the nisyanos (challenges) of our lives, especially when we are running low on reserves, may benefit from acknowledging that we are not superhumans; rather, we are beings built to be dependent on the earth, our fellow human beings, and G-d Himself. When we reach the point of ayin (nothingness), when we find ourselves barely able to cope, then we may note a sense of powerlessness. This is exactly the state of mind that we should turn towards others for help; and, primarily, to accept that the only One who may be able to effect a situation from Above for the good, is the One who created the situation in the first place.

While it is true that we may often create the circumstances for our own negative situations; at times, we may find ourselves being tried by G-d. This was the case for Joseph, who was refined in the fires fire in Egypt, before he ascended to a place of sovereign rule. The trials that he endured shaped his character; so, he proved himself to be capable of being placed in a position of leadership, within the overall framework of G-d’s design. G-d has a divine plan for every individual; when we begin to see the challenges in our lives as tests that will bring us to the next level of spiritual improvement, then we may be in harmony with our circumstances, others, and G-d’s blueprint for our lives.

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).

Omer: Day 23 Soul Care

Gevurah shebbe Netzach: Power within Endurance:

(otherwise rendered as discipline within endurance).

The motivating factor for endurance is discipline; in any endeavor, a regimen that is followed with discipline, will lead to endurance in that endeavor. The path to success, may be said to be paved with sweat, especially in regard to an exercise routine. Yet, to neglect the soul, while placing undue emphasis on the body, will lead towards spiritual undernourishment. Both body and soul are important aspects of human beings. While disciplining the body seems to be an endeavor that is well undertaken by many, who are concerned with well being; the discipline of the soul is also necessary, and should be kept in mind, when dividing one’s time.

The two may complement each other; I am not advocating neglect of the body in favor of the soul. However, I imagine that in contemporary society, neglect of the soul may be all too common, and not necessarily due to an overemphasis on the body. Rather, any focus on the soul, is often diminished in favor of other preoccupations, such as entertainment, socialization, and internet use. I would encourage any readers who fall into the category of an undernourished soul, to think twice about what is important in life. For the soul is eternal; whereas, the body will be subject to entropy over time.

With that in mind, the discipline of the soul might entail the same type of regimen, planned out on a regular basis, akin to a jogging or exercise routine. Spending a few moments of quiet time at the beginning of the day, will lead towards a lasting benefit – a spiritual charge – if you will, that will continue throughout the day. Also, connecting to the soul in a meaningful way, before retiring in the evening, may help to settle the mind, and calm the nerves. Therefore, in this manner, it can be clearly seen that there are practical advantages to soul care.

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).