The Tree of Life

Omer: Day 22 Chesed shebbe Netzach

Love within Endurance

Being kind to ourselves in respect to the aspect of netzach, rendered as endurance, is tantamount to an everlasting kindness, that we can only approach as an ideal, based on the aspect of chesed, that H’Shem shows to us, not only when we might deserve so; also, when we do not necessarily deserve to be treated with kindness from G-d, He will still show His kindnesses to us, in order to win us over to His love for us. If he loves us, then we may also show love in return towards Him through our obedience.

To endure in “right relationship” towards Him, is no easy task; rather, we need to keep being drawn back to Him by some reminder, or effort on His part, as well as our own. As long as He sees us trying, he will meet us halfway in our walk towards Him. This ideal may also be applied in our relationship to self and others. If we are kind to ourselves, we are more likely to treat others in the same manner; as is mentioned in Torah, to love your fellow human being as yourself (Leviticus 19:18). To extend love outwards beyond family and friends may seem to amount to the impossible; yet, the idea can at least be kept in mind, the next time, a challenging situation might occur.

Instead of responding to others, whether family friends, or acquaintances in annoyance when something is less than perfect in our lives, remember that any relationship’s endurance is dependent on kindnesses. I.e., the concrete expression of kindness in accordance with what is able to be expressed towards others. A smile, a kind act, or overlooking the other person’s faults. All of these and more will contribute to the endurance of the relationship.

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 21 – Balanced Autonomy

malchus shebbe tiferes: kingdom within beauty

(Otherwise rendered as sovereignty within harmony). The sovereignty of G-d over His creation is tantamount to keeping order in the world, according to His frame of reference, a perspective that transcends our limited viewpoint. In our own lives, we are granted a certain amount of autonomy over ourselves, that should not be taken for granted. Therefore, we need to be responsible decision makers, while also recognizing that we can not control all the circumstances of our life; even so, we can still choose how to respond in any given situation.

Yet, our sense of autonomy is best taken into consideration with respect towards the greater context of our relationship with G-d, as well as our fellow human beings. With that in mind, reflect upon how important these relationships are to our own sense of well being. No man is an island; we all need some amount of social interaction, to a greater or lesser degree, depending upon the individual. Additionally, as limited beings, we may benefit from turning towards G-d for comfort, guidance, and inspiration, especially through prayer, as well as reading kitvei kodesh (holy scripture).

Lifting ourselves up above our station in life, trying to make ourselves out to be more than who we really are, would be presumptuous. In recognition of our dependency on G-d, we realize that we have limitations, and do not rule the world. Acknowledging the value of others in our lives, helps us to comprehend, that an overall sense of harmony, is promoted by accepting the contributions that other people make to our well being. Moreover, by respecting the autonomy and boundaries of others, we may be interdependent; yet, without treading on another’s toes.

motzei Shabbos: parasha Tazria-Metzora 5781

“Tell the children of Israel, ‘if a woman conceives and gives birth to a boy.’”

– Leviticus 12:2

A literal rendering of the verse would be “a woman will conceive, and she gave birth to a male child.” Notice the switch in the verb tense from future to past tense. Ohr HaChayim explains that this is meant to draw our attention to the verse. For, it is a general principle, in regard to Torah study, that such a striking use of verb tenses implies a meaning, beyond the literal rendering of the verse. He notes, that there are various reasons given; yet, one implication concerning this passage is in regard to Moshiach (Messiah):

The use of the past tense, infers reference to an event sure to occur, as if it already happened. Moreover, when H’Shem says, “speak to the Children of Israel,” this is referring to B’nei Yisrael from whom Moshiach will be born; i.e., in plain language, the woman who will conceive is Israel from whom Moshiach will be born. “I will raise them up a prophet from among their brethren, like unto thee [Moses]; and I will put My words in his mouth, and he shall speak unto them all that I shall command him” (Deuteronomy 18:18, JPS 1917 Tanach).

Omer: Day 20 – Building Wisely

Yesod shebbe Tiferes: Foundation within Beauty

(Otherwise rendered as foundation within harmony). What foundation have I built in order to bring harmony, meaning, and an overall sense of peace into my life? Am I the sort of person that permits myself “to go with the flow,” in hope that if I trust in the Universe, everything will work out for the best? Or, do I have a set of tangible principles, rules, and guidelines in my life, that governs my lifestyle, so that I might decide how to respond to the events in my life, rather than letting them passively shape me? Am I able to make wise decisions, based upon higher truths? Or do I go with the whim of my feelings, letting my emotions rule me instead?

The psalmist requests of the L-RD, that He show favor towards Zion, that He “build Thou the walls of Jerusalem” (Psalm 51:20, JPS 1917 Tanach). By analogy, this may be rendered as well for the sake of discussion, as the walls of our foundation that will preserve our inner sense of peace. The protective measures that we put in place to preserve our values, so that the sanctity of our lives is not diminished by outside factors. Additionally, a strong foundation built upon wisdom is necessary, in order to navigate the challenges of life.

From where is your harmony derived in your life? Upon what kind of foundation do you build your peace of mind? Do you have a lasting peace of mind? Is there something that will contribute to the restoration of your soul, when you might be thrown off balance by the world? A strong foundation is a sure and lasting one, that will provide shelter from the storms of life. Harmony and inner peace must be maintained, through returning, and returning again, each and every day of our lives to our central focus in life. If our focus is on G-d, then true peace is attainable through His presence.

weekly Torah: parashas Tazria-Metzora 5781

“And the L-RD spoke unto Moses and unto Aaron, saying: When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy [tzara’ath], then he shall be brought unto Aaron the [Kohein] priest, or unto one of his sons the [kohanim] priests.”

– Leviticus 13:1-2, JPS 1917 Tanach

The so-called “plague of leprosy,” as mentioned in the Tanach, is not exactly the leprosy of more modern times. Rather, it is a category of various skin diseases that needed to be determined by the Kohein: for only the Kohein has the authority to make the pronouncement. “And the [kohein] priest shall look on him, and pronounce him unclean” (Leviticus 13:3, JPS).

The leprosy of biblical times was the result of spiritual malaise, most commonly said to be the result of lashon harah (literally, evil tongue, otherwise known as a specific type of gossip). The Hebrew word, metzorah is a contraction of two words: motzi ra, that refer to a person one spreads slander (Arachin 15b). The very visible physical malaise is meant to show the person that he needs to correct his ways. In other words, the outward sign is meant to compel him to do teshuvah (repentance).

Sin may be manifest in our lives, living below the surface of our awareness. For this reason, one must make an attempt to examine one’s life. There are visible signs, at times, that we need to understand as wake-up calls. Also, when the children O Israel entered the land, sometimes they found mold in the walls, so they would have to dig out the mold. While on the one hand, the nega (plague) in the form of mold should serve for them to search their conscience, on the other hand, they often found hidden treasures in the walls, hidden by the previous occupants, the Caananites, who hoped to return. There is always a reward for rectifying our faults.

Shiur parashas Tazria-Metzorah 5781

“Speak unto the children of Israel, saying: If a woman be delivered, and bear a man child.”

– Leviticus 12:1, JPS 1917 Tanach

The miracle of life is addressed within the framework of sanctification. Both the mother and the child are taken into consideration, in terms of their purificaion. The mother as well as child are given a means to commemorate the birth. When a male is born, the mother’s temporary state of impurity is for seven days, permitting her to be present on the eighth day for her son’s circumcision.

The parashas continues with the laws, in regard to tzarras, a skin affliction, often mistranslated as leprosy. The metzora (person who contracts tzarras) is diagnosed and quarantined. Because the metzora has contracted tzarras as a result of lashon hara (literally, evil speech), being isolated outside of the camp provides time for reflection upon the harm done to the recipient of his gossip. H’Shem willing, he will be moved towards teshuvah (repentance). He is at first excided from society, and returns after realizing the negative impact of his speech.

The concept may also be understood within the framework of the sanctity required to approach H’Shem. Since H’Shem’s presence dwells within the mishkan (tabernacle) at the center of the camp, the metzora is separated by way of not being permitted to be in the vicinity of the mishkan. Thus the sanctity of the camp is preserved; and, the metzora is given the opportunity to do teshuvah (repentance), turning his heart back to Elokim (G-d), before being given permission to re-enter the community. Thus, he may also partake of the communal life of prayer and worship again.

dvar parashas Tazria-Metzorah 5781

“For whom the L-RD loveth He correcteth.”

– Proverbs 3:12, JPS 1917 Tanach

In parashas Tazria, certain types of negaim (plagues) are mentioned, that in and of themselves, are primarily meant to be a warning, for the sake of correction, to the one whose house, clothes or body are stricken with what in Hebrew is called tzaras, often mistranslated as “leprosy.” Chazal relates that tzaras, especially of the body, is related to the sin of slander, as well as other transgressions.

If H’Shem would like to call attention to a person’s sins, reminding him of the need to seek after a penitent heart, He begins with a sign, furthest removed from the person, yet, clearly something that should get his attention – mold in the walls of a house. If the person does not take it to heart as a cautionary statement, that would compel the individual to do teshuvah (repentance), then H’Shem will permit the clothing to be contaminated. And, if this does not move the person towards a sincere repentance, accompanied by a change of behavior, the person will become afflicted with a disease similar to what today is called “leprosy.”

The order of the early warning system, so to speak, proceeds from the house to the clothes to the person. H’Shem instills a measure of kindness in his guidance of the wayward soul, to bring that person into a right relationship with his own mind, body, and spirit, according to the values that H’Shem has made clear to us through Torah, as well as our own conscience, that should become finely tuned, over time, to discern between right and wrong, good and evil.

However, when we are not walking along the derech (path) of righteousness, H’Shem will give us a wake up call, even through chastisement in order to bring us back to Him. As the proverb makes clear, “for whom the L-RD loveth, He correcteth.” It is because of H’Shem’s love for us, that He will chastise us, perhaps, not through negaim (plagues); yet, by way of some means that would compel us to reflect on our character, behavior and speech. Even so, the current pandemic may be a wake up call for humanity; providing the perfect opportunity for prayer, reflection and teshuvah (repentance).

Shabbat shalom.

Omer: Day 19 Hod shebbe Tiferes – A Sure Peace

Hod shebbe Tiferes: Splendor within Beauty

(Otherwise rendered as humility within harmony). Thus, one “role” of acquiring humility, in relationship to “peace of mind” is as follows:

Humility may serve to temper a false sense of harmony within, by compelling a soul to recognize that any sense of inner peace is often fragile, especially if that peace is not drawn from a higher source. Are we willing to admit to ourselves, that we are dependent on many circumstances, needs, and expectations to maintain a sense of peace? To think otherwise may be an overestimation of one’s own ability to secure sure peace of mind with self and others.

Yet, if we would like to be able to transcend our dependence on the requirements that we set for ourselves, in order to bring us a peace that may actually be a fragile peace, then, through recognition of our limitations to secure this peace, we may humble ourselves before G-d, in acknowledgment of the everlasting peace that can provided through Him. “The L-RD will bless His people with peace” (Psalm 29:11, JPS 1917 Tanach).

Omer: Day 18 Netzach shebbe Tiferes – Centering

Endurance within Beauty

(Otherwise rendered as endurance within harmony). The center will not hold: my sense of balance will be thrown off, if my center is predicated strictly upon a sense of self. Rather, a transcendent focus will support a sense of balance, by way of transcending ourselves, so that a higher perspective may be gained. Victor Frankl explains that a greater sense of fulfillment than our own selfish pursuits must ensue from “one’s personal dedication to a cause greater than oneself or as the by-product of one’s surrender to a person other than oneself” (Frankl, Man’s Search for Meaning).

The ego thrives on pride, and a sense of accomplishment attributed to the efforts made by oneself. Yet, because we are limited beings, this kind of image, focused only on self will not endure. True harmony within may only endure through help from Above; otherwise, the weight of our own worries and concerns in this world, may become overwhelming. For myself, I would overestimate my own sense of self importance, if I thought that I could rely on my own moral, emotional, and intellectual reserves.

Because we are interdependent human beings, our lives are dependent on various factors, and the contributions of others, as well as our familiar and social connections. Therefore, we are somewhat dependent, to a greater or lesser degree, on others outside of ourselves. Ultimately, from the point of view of scripture, G-d would like us to depend on Him. “Cast your burdens upon the L-RD, and He will sustain you” (Psalm 55:23). For, His ways are higher than our ways, and His thoughts are higher than our thoughts (Isiah 55:9). Therefore, G-d may serve as a prolific resource.

[These are my personal reflections on the implications of today’s combination of middot (character traits). These reflections are not meant to be comprehensive, inasmuch that they are not based upon any one particular system. Nor, may these ideas be characterized as authoritative, because I profess to being a student, not a teacher. I hope to inspire others to delve into an exploration of their own personality, for the sake of tikkun hanefesh (rectification of the soul)].

Yom HaAtzmaut: Israeli Independence Day

“Who hath heard such a thing? Who hath seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, she brought forth her children.”

– Isaiah 66:8, JPS 1917 Tanach

“And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.”

– Isaiah 10:12, JPS 1917 Tanach

We thank You for the heroism, for the triumphs, and for the miraculous deliverance of our ancestors, in other days and in our time. In the days when Your children were returning to their borders, at the time of a people revived in its land as in days of old, the gates to the land of our ancestors were closed before those who were fleeing the sword. When enemies from within the land together with seven neighboring nations sought to annihilate Your people, You, in Your great mercy, stood by them in time of trouble. You defended them and vindicated them. You gave them the courage to meet their foes, to open the gates to those seeking refuge, and to free the land of its armed invaders. You delivered the many into the hands of the few, the guilty into the hands of the innocent. You have wrought great victories and miraculous deliverance for Your people Israel to this day, revealing Your glory and Your holiness to all the world.

– Al HaNisim for Yom HaAtzmaut, Siddur Sim Shalom, by Jules Harlow