Tag: Bible

Omer: Day 49 Culmination

Malchut shebbe Malchut: Kingship within Kingship

Today’s middot (character traits) are malchut shebbe malchut (autonomy within sovereignty). This may be compared to the goal of self-actualization as found within a psychological framework. Finding a meaningful path to pursue in life will lead to personal fulfillment; in other words, the culmination of the soul’s mission in life. Under G-d’s directive, through His hasgacha peratis (divine guidance) that is placed upon us all, we are guided to what will steer us in the right direction.

In the Biblical sense, Solomon simplifies the essence, the underlying goal, to focus on, namely, “the sum of the matter, when all is said and done: Revere G-d, and observe His commandments; for this applies to all mankind” (Ecclesiastes 12:13, JPS 1985 Tanach). By staying on course, within the framework of G-d’s commandments, including all of the guidance that stems from them, one’s potential as an individual may be fully garnered, along the way towards the Kingdom.

The path is a unified one, inclusive of the soul in relationship to G-d. Moreover, to think in terms of self actualization, as well as directing ourselves to be in accordance with G-d’s expectations of us, is not incongruent. Although, in the strictest psychological sense, Maslow may have intended self actualization an expression of inner potential; within the light of a divine plan, it is ultimately through the negation of self to a higher cause, that the self may realize its fullest potential within G-d.

On Shavuot (the fiftieth day), the culmination of the forty-nine day journey through self renewal, by way of examining our character, reaches its goal. As the L-RD said to Moses, “when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). We receive the Torah anew, in the very present moment of our lives. H’Shem willing, the refinement of our soul over the past seven weeks has brought us closer to the fulfillment of peace and wholeness in our lives.

“The path of the righteous is as the light of dawn, that shineth more and more unto the perfect day.”

– Proverbs 4:18, JPS 1917 Tanach

Counting Sheep

shiur for parashas Bamidbar 5781

“Take ye the sum of all the congregation of the children of Israel.”

– Numbers 1:2, JPS 1917 Tanach

“The literal translation of the above mentioned verse would be, ‘Lift up the head of the entire assembly.” This rendering has two potential meanings: that the people would be lifted up to a higher spiritual status or brought down by their own unworthiness. The phrase suggests either upliftment, if B’nei Yisrael were worthy in G-d’s eyes, or chastisement, if they were not acting in accordance with His expectations of them (Ramban).

The sages note that there were nine times recorded in the Tanach, whereupon a census was taken. According to their rendering of scripture, there will be a tenth census taken in the days of Moshiach (Messiah). “The flocks again pass under the hands of him that counteth them, saith the L-RD” (Jeremiah 33:13, JPS 1917 Tanach). According to the rendering of this verse by the Targum Yonaton, the verse reads, “by the hand of Moshiach.”

The world is judged four times a year; the sages envision the judgment that occurs on Rosh HaShannah, as a census being taken, likened to counting sheep: “On Rosh HaShanah all creatures pass before Him like sheep [benei maron], as it is stated: ‘He Who fashions their hearts alike, Who considers all their deeds’ (Psalms 33:15)” (Talmud, tractate Rosh HaShannah 16a, sefaria.org).

The mashal (parable) of counting the sheep also points towards the final judgment, when all of mankind will be judged. “For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory” (Isaiah 66:18).

“Therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. And I the L-RD will be their G-d, and My servant David prince among them” (Ezekiel 34:22-24, JPS 1917 Tanach).

Omer: Day 46 – Gemstones

Netzach shebbe Malchut: Endurance within Kingship

Netzach, most commonly associated with “victory” may also be reckoned as success and accomplishment. In combination with malchus (sovereignty, autonomy, self-worth), one topic that might be relevant is the relation of success to autonomy. For example, what is the effect of success on the autonomy of an individual? Success in any endeavor would strengthen one’s sense of autonomy.

Accomplishments are akin to gemstones in the crown of a king, each one sparkling in its place. Another metaphor, a crown of laurels, received by those who are honored. Yet, there is a saying, that it is not wise to rest on one’s laurels.

Another way to symbolize accomplishments is like fruit on a tree. According to scripture, man is likened to a tree. In like manner that a tree is able to bear fruit, man, through his mitzvot (good deeds) may also bear fruit. Continuing the metaphor, fruits on a tree may be partaken of by all who enter the orchard. Therefore, following the metaphor, accomplishments that benefit others are even more like fruits on a tree. The yield of fruit is seasonal, and may be continually renewed year after year.

On another note, I would prefer not to speak about “success” as an abstract attainment, as if it is a level that one reaches, or a pinnacle that one stands upon. I am more inclined to speak about success in terms of actual individual accomplishments. A substantial amount of good deeds done for the sake of others will bear fruit in the lives of the recipients.

The value of these mitzvot will accrue over time, gaining interest as they continue to influence others in a positive way. In this sense, any measure of overall success would be dependent upon how much good we have done in this world.

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).

The Crown of Creation

Mankind is the crown of creation. All of creation was created first, then mankind was created on the sixth day. Paleontology records show the same natural progression of life on earth. Obviously, mankind could only flourish in an environment with suitable conditions towards life; so, those conditions were created before placing Adam and Eve in the Garden of Eden. Whether this is viewed as a myth, parable, or symbolic explanation of creation, it is meant to show how man’s place in the world is significant. We were made to be stewards of the earth: (Genesis 2:15). Therefore, mankind is not only part of G-d’s overall creation; rather, the crowning achievement, and reason for creation itself. In order to bring about the full divine plan encapsulated throughout the Bible.

There is a teaching in Judaism that on the one hand the world was created for every individual on the face of the planet. While on the other hand, we are only part of the greater whole. These two perspectives exist in actual life in tandem with each other. As the story goes, Rabbi Simcha Bunim of Pesicha carried two notes in separate pockets. One read, “the world is created for you.” the other note read, “I am mere dust and ashes.” The teaching is profound, and conveys the dual nature of life. On the one hand, each person is a unique individual created by G-d. Everyone may view his or her life from a self-centered perspective, as if the world and all it contains is for his or her benefit. On the other hand, in order to remain humble, and not overstep one’s boundaries, or raise oneself up in pride, it is important to remember, “I am but dust and ashes.”

Additionally, I would like to mention that G-d has a plan for each and every person on the dace of the planet. It is written in Psalms that G-d numbered all of the stars, and gives names to all of them” (Psalms 147:4). How much more so does He take note of each person’s plight on earth, through what is called hashgacha (divine guidance)? Whether we realize G-d’s influence in our lives or not depends in part of how cognizant we are of the tapestry being woven over time, that creates the bigger picture of how various events in our individual lives connect to form a greater whole. Meaning can be derived from our own existence, personal responsibilities, and dignity in how we approach the challenges of life. Human beings are thinking, talking, autonomous beings to some extent; yet, also subject to G-d’s sovereignty. Life is meant to bring us to the awareness of our place in the Universe, as individuals, who are created in G-d’s image. Ultimately, we are obligated to live up to that image: imatatio Dei.

note: adapted from my response on Quora

Omer: Day 44 Gevurah shebbe Malchut

gevurah shebbe malchut: power within kingship

G-d’s sovereignty is made known through His commandments; his gevurah (strength, justice, severity) through his judgments. On the other hand, His attribute of chesed (mercy) is exhibited through His kindness. These two attributes work in tandem.

If He did not let His judgments be known through His interactions within the affairs of the world, He would appear to be tolerant of mankind’s shortcomings to the extent of a permissiveness that would convey a lax attitude on His part, as if any behavior on our part is acceptable. Yet, when we turn our hearts towards Him, He will bestow kindnesses upon us.

Moreover, He will help us improve ourselves, so that we will not fall under judgment. Because His expectations of us are clear, as represented by His commandments, His judgment is valid. Yet, often His judgment is in the form of chastisement, designed to compel us to return from our errant ways.

“For whom the L-RD loveth He correcteth, even as a father the son in whom he delighteth.”

– Proverbs 3:12

Jerusalem Day 5781

“Our Heavenly Father, Israel’s Rock and Redeemer, Bless the State of Israel, the first flowering of our redemption. Shield it under the wings of Your loving kindness And spread over it the Tabernacle of Your peace. Send Your light and truth to its leaders, ministers and officials, And direct them with good counsel before You.” “Strengthen the hands of the defenders of our Holy land; Grant them deliverance, our G-d, And crown them with the crown of victory. Grant peace in the land and everlasting joy to its inhabitants.” “As for our brethren, the whole house of Israel, Remember them in all the lands of their dispersion, And swiftly lead them upright to Zion your city, And Jerusalem Your dwelling place, As is written in the Torah of Moses Your servant: ‘Even if you are scattered to the furthermost land under the heavens, From there the L-rd your G-d will gather you and take you back. The L-rd your G-d will bring you to the land Your ancestors possessed and you will possess it; And He will make you more prosperous and numerous than your ancestors.’” Deuteronomy 30:4-5 “Unite our hearts to love and revere Your name And observe all the words of Your Torah, And swiftly send us Your righteous anointed one of the house of David; To redeem those who long for Your salvation.” “Appear in Your glorious majesty over all the dwellers on earth, And let all who breathe declare: The L-rd G-d of Israel is King And His kingship has dominion over all. Amen, Selah.”

– Chief Rabbi of Israel, 1948

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 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 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.