journey – Page 4 – The Tree of Life

Omer: Day 16 Gevurah shebbe Tiferes

Gevurah shebbe Tiferes: Power within Beauty

Strength must be modified, in order to be compatible with a specific end in mind. For example, gevurah as a measure of judgment in the form of an admonition, should be balanced by tiferes, for the sake of harmony in accord with the given situation. By way of analogy, opening a tin of sardines does not require as much strength, as prying open a car door with the jaws of life. So, it follows that correcting a student’s mistake in pronunciation, is less demanding than chiding a teenager for misbehavior. Every situation of admonition requires a unique degree of expression of gevurah.

Ona another note, for the sake of tikkun hanefesh (rectification of the soul), we should judge ourselves in a manner that is not too harsh, nor too lenient; rather, in way that would prove to be of the most benefit to the soul. Thus, a balance is necessary, in regard to how critical a person is of him or herself. A certain amount of positive self-talk will compel a person to feel encouraged: yet, it is also necessary to critique thought, speech, and action, in hopes of being able to improve any faults in these areas.

Precisely because we are human beings, we may improve upon ourselves, by way of transcending any negative characteristics. Ultimately, harmony within the framework of mind, body, and spirit will lead towards the ability to excel in accordance with the design given to us by the Creator. Abraham Twerski points out that human spirituality is dependent upon the distinguishing characteristics of humans that make them different than animals.

These would include free will, i.e., volition, inclusive of the ability to use discernment, delay gratifications,and put others ahead of oneself in certain situations. Achieving harmony within ourselves sometimes requires prioritizing our needs,in favor of higher, more noble aspirations. The discernment of gevurah will assist on the road towards freedom from our lower nature, The heights of spirituality rest upon the decisions that we make for ourselves, that are most in accord with being truly human.

note: 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).

Omer: Day 14 Malchut of Gevurah

sovereignty within strength

Wielding power from a position of authority requires discernment. The autonomy of the sovereign must reflect his own deference to G-d, for no one is above the law. Moreover, the sovereign must respect the autonomy of his subjects; and, not rule in a manner that diminishes their individuality and rights.

Every human being is granted a certain amount of autonomy from Above. If G-d gives us free will, then we must also recognize the autonomy of our fellow human beings. Regardless of the worlds demands upon the souls of individuals to conform to the “narrative norm,” the individual of integrity must seek inner liberty. This freedom has the potential to transcend the open criticism of others, as if society could be improved through the condemnation of our fellow human beings. Rather, we should seek first to improve ourselves.

Omer Day 12 – Something Greater

hod shebbe gevurah (humility within strength) Tuesday April 18, 2023

The humility of discipline, requires an acknowledgment of something greater than ourselves, so that we do not misuse our sense of power. There is only one authority in the world that is not of this world: the authority from Above. All other authorities must submit to Him. The more that we may try to act as an independent entity, without keeping G-d in mind, the less efficacy we will have in our own endeavors. Even if G-d permits us to go our own way, the result will not be sanctioned by him, unless we realize through our misguided efforts, that something is amiss. By leaving G-d out of the equation in our lives, nothing will add up; only through His splendor can we act in all humility, in recognition of His greater glory.

Omer Count: Day 4 – The Endurance of Love

netzach shebbe chesed (endurance within love)

The emotional attribute of Netzach (Endurance) translates as well into perseverance, resilience, and forbearance. A commitment to the other is necessary in any relationship of a personal nature. That bond to the other needs to be sustained through forbearance of the other’s faults. A strong emotional tie is not enough unless the commitment to be loving also incorporates the tenacity to endure the challenges between two people in a relationship.

Therefore, love without a common acceptance of the necessary grit of commitment, may not in and of itself result in being enduring. For a love to endure, the endurance of both parties is tantamount to promote a lasting endeavor. Through the persistence of kindness to the other, love will endure, as well as the relationship itself. By way of strengthening one’s endurance through netzach, victory over the challenges that daily present themselves will be achieved.

In terms of a relationship with G-d, His expectations are made clear within the framework of His commandments. Therefore, our commitment to Him is not only out of love; rather, also out of a reverence towards Him that includes observing His commandments even when challenging to do so, for this reason or the other reason. Moreover, a certain measure of resilience is necessary, in order to recover from any downfalls in observance. Tenacity will prevail, even on the more challenging days of life. Therefore, we can continue to show love towards Him by fulfilling His commandments, despite the barriers that might appear, in attempting to enact a mitzvah (good deed).

note: 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 personality, for the sake of tikkun hanefesh (rectification of the soul).

Omer Count: Day 3 – the Harmony of Kindness

Omer Day 3 tiferes within chesed (beauty within love)

The nature of tiferes, in terms of its expression as a middah (character trait), can best be designated as “harmony.” Therefore, one question for today could be construed as whether or not one’s acts of loving-kindness are performed in a way that denotes a harmonious balance to all concerned in the endeavor. Moreover, in our own personality makeup, where is the harmony within that can promote feelings of kindness to others? For, is it not so, that sincere kindness should ideally flow from a peaceful, harmonious place within our very selves?

Tiferes also represents balance; by contrast an imbalance in the personality could be rectified through tiferes. Are you able to envision your heartfelt acts of kindness bringing harmony to the lives of others? Or do you think of your kindnesses only as a small drop in the bucket? If so, consider that the ripple effect may be greater than you can imagine. Further reflect upon the realization that your answer as to how potent an act of kindness may be, reflects your own perspective on self-worth, and how efficacious you perceive your efforts to be for the sake of others.

Tiferes also has to do with “centeredness;” therefore, if one is not in harmony with him or herself, one may not feel inclined to show kindness towards others. Sometimes, moving past any hesitancy to give of ourselves to others, will help to transcend our egos, our personal limited selves, thereby surpassing any need in the moment to remain constricted. An act of kindness in and of itself may lift our hearts up in joy as the resultant feeling of performing that act. This can be understood in the adage, “change the behavior and the feelings will follow.”

Furthermore, consider the commandment to love G-d with all of our heart, soul, and might. Being commanded to love may seem like a conundrum, if we only perceive love as a natural felt feeling that we either have or do not have. However, the Hebrew word for love is “ahavah,” and has the connotation of giving. To give of ourselves to G-d, based upon the commandment of our responsibilities to do so, will increase our love towards Him over time.

The same is true in our relationships with others. To perform an act of kindness for a “loved one,” is to willingly accede to the requirement of “love,” that is to “be giving.” Although, unwillingness to give may precede an act of giving, the feelings may follow, whereas one will feel better for doing so. This may also be seen in the adage that “it is better to give than to receive,” because the giver actually does receive the positive feelings that result from giving.

note: 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 personality, for the sake of tikkun hanefesh (rectification of the soul).

Omer Count: Day 2 – the Boundary of Kindness

gevurah within chesed

The middah (character trait) of gevurah may be expressed as a measure of strictness. Therefore, one way of conceiving of gevurah within chesed could have to do with applying a measure of strictness to the quality of kindness. Placing a limit on our kindness, in response to the awareness that not every situation is best suited to respond in kindness involves a dash of wisdom. Therefore, chesed may require the use of discernment, in order to ascertain how much kindness would best benefit the recipient. Too much kindness might appear as ingratiating. Elsewise, being overly kind in order to please others could result in our resentment, when we give in to others demands. Placing a boundaried response on others requests, gives us a sense of acting from our center being, keeping our needs in mind, without overextending ourselves.

Consider how G-d’s chesed, His sense of kindness may be purposely limited at times for a specific reason, actually for the sake of the recipient. He is known to test the faith of those who have a certain level of trust in Him, by delaying a response to one’s tefillah (prayer) requests. This would be enacted on His part to test the strength of our faith. Also, He may not respond in the manner that one expects, because the specific request if answered in the way that the prayer was framed, would not best benefit that individual. In like manner, we should also be cautious, and excercise discernment in regard to how we respond to others who may seek our time, attention, or help.

Additionally, it might seem counterintuitive at the time; yet, a withholding attitude may be required at times, for the sake of another person’s personal growth. Refraining from helping someone too much may serve to encourage that person to do more for him or herself. So, often there needs to be a balance between chesed and gevurah in our responses to others; so, that the demands of the situation may be met in the most beneficial way to all concerned. An extreme version of applying a strong measure of gevurah to chesed would be the case in certain rare circumstances, to apply the notion of “tough love.” In this case, an act perceived as severe by the intended recipient might actually be more of an expression of sincere love, than giving in to another person, thereby enabling the other to perpetuate an undesirable behavior. In general, it is helpful to have a sense of prudence in regard to love.

Utlimately, finding the right balance in any situation is not easy. Often our response depends upon our own personality; for example, whether or not we are a chesed person, naturally demonstrating loving-kindness or whether we are more of a gevurah person, who is inclined to be more reserved and circumspect in responding to others. This example may best serve as a segue towards tikkun hanefesh (rectification of the soul), the precise purpose of the forty-nine day spiritual journey. To take an honest look at ourselves includes evaluating our character. If we withold kindness from others when we should be kind, this may denote an imbalance in the personality. Conversely, if we routinely find that being too nice to others has negative consequences for ourselves, then there may also be an imbalance of these qualities in our personality.

The task at hand is to reflect upon ourselves, in a manner that will bring the greatest level of shalom (peace) to our souls, as well as the lives of others on this journey. Moreover, in like manner that the Children of Israel had the opportunity to prepare themselves along the way to Sinai for receiving the Torah, so may we refine ourselves for the sake of our relationship to G-d. The first five commandments have to do with our connection to G-d, while the second set of five commandments are in regard to our relationship with others. Both are necessary on the journey of life; so, to shape our personalities in accordance with G-d’s will has the potential to bring the greatest overall benefit to our self and others.

note: 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 personality, for the sake of tikkun hanefesh (rectification of the soul).

Entering the Cloud

weekly Torah reading: parashas Vayakhel-Pekudei 5783

“Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle.” – Exodus 40:34, JPS 1917 Tanach

H’Shem’s Presence appeared to B’nei Yisrael, before they crossed the Sea of Reeds; at that time, H’Shem’s presence was manifest in the form of the cloud, and the pillar of fire. At Sinai, H’Shem’s Presence was accompanied by thunder and lightning (Exodus 19:18). And the cloud rested atop Sinai: “‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee’” (Exodus 19:9, JPS).

When Moshe was on Sinai with Aaron, Nadav and Avihu and the seventy elders of Israel, (see 24:9), he was called by H’Shem, “Come up to Me into the Mount and be there; and I will give thee the tables of stone,” and thus, “Moses entered into the midst of the cloud.” (24:18). R. Bachya explains that just as he was called to go into the cloud of H’Shem’s glory at Sinai, the only way he could enter the sanctuary when the cloud of glory filled the sanctuary was when H’Shem would first call to him (40:34, sefaria). “Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle” (Exodus 40:34, JPS 1917 Tanach).

Consider that to a certain extent, a parallel lesson can be drawn from this reading, wherein we too will find that as we approach H’Shem, the way may be obscured by His glory, like the cloud atop Sinai and within the Mishkan (Tabernacle). We may find that we are not able to draw any closer to Him than we are at current, until He calls us from within the obscurity of our understanding. Then, we may enter a cloud, so to speak, of initial unknowing (like leaving our comfort zone) that will eventually bring us to a greater understanding.

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Righteous Clothes

weekly Torah reading: parasha Tetzaveh 5783

Righteous thoughts, speech, and acts clothe the soul.

“And this is the thing that thou shalt do unto them to hallow them, to minister unto Me.”

– Exodus 29:1, JPS 1917 Tanach

During Moshe’s forty days on Mount Sinai, the pattern of the Mishkan (Tabernacle) was shown to him, complete with all the details necessary to construct a Mishkan on earth, where H’Shem’s Presence – the Shechinah – would dwell. Also, the commandments and details in regard to the Kohein Gadol and the kohanim were given.

Aaron was chosen as the first Kohein Gadol; however, Moshe served unofficially in that position, during the seven-day inauguration, when he brought the offerings. His role was given to him by H’Shem, who said to Moses: “This is the thing [word] that thou shalt do to them [the kohanim] to set them apart as kodesh [holy];” i.e., to sanctify them for service to H’Shem.

The verse continues with the offerings, necessary for the inauguration. Also, the commandment is given for the kohanim to cleanse themselves in a mikveh. Additionally mentioned are the garments that Moses will place upon the Kohein Gadol, before anointing him with oil. These garments, referred to previously, are described as “holy garments for Aaron thy brother, for splendour and glory” (Exodus 28:2, JPS).

“Let Thy priests [kohanim] be clothed with righteousness” (Psalm 132:9, JPS 1917 Tanach). Righteousness is likened to clothes, because righteous thought, speech, and acts clothe the soul; they have everlasting value, whereby our righteousness will be rewarded in Olam Haba. So, let us focus on our inner person, the soul, clothed in deeds of righteousness.

The Wisdom of Proverbs

“He that acquires wisdom loves his own soul; he that retains understanding will find good.”- Proverbs 19:8

Acquiring wisdom may seem like an arduous task, akin to mining for gold. And, retaining understanding involves not simply letting the words of wisdom go in one ear and out the other, nor dispersed like seedlings in the wind. Rather, these words should be planted within our hearts. The Book of Proverbs has the potential to benefit our daily lives, through its instruction. It is included within the category of mussar, ethics to live by, standards to guide our lives. Its teachings are often very practical insights into human nature.

parasha Lech Lecha 5783

parasha Lech Lecha 5783 – Pivotal Points

“Ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.” – Pirkei Avos 5:2, sefaria.org

“Based upon the merit of Abraham, G-d did not destroy again the whole world. Abraham taught them that repentance was possible, and therefore G-d did not destroy the world.”– English explanation of the Mishnah; sefaria.org

Inasmuch that Noah and his family was spared when “Noah found favor in the eyes of H’Shem,” so, too, according to the mishnah, the world was spared through the merit of Abraham. In light of this comparison, two points become evident. First, the implementation of G-d’s Attribute of Mercy, as a means of relating to mankind, despite His strict Attribute of Justice. Second, that in each case, a righteous person was chosen to offer teshuvah (repentance) to others, and become the means through whom redemption would be offered to all of mankind.

In regard to Noah, it is evident that G-d favored him due to his righteousness, for, following the verse, “Noah found grace in the eyes of the L-RD,” the Torah states that Noah was “a man righteous and wholehearted; Noah walked with G-d” (Genesis 6:8-9). As for Abraham, there is no such immediate mention of his character, when he is called out from the land of Ur, to the land that he would be shown. He is told by H’Shem, that he would become a great nation, that his name would be great, and that the nations would be blessed through him. And, the “persons that they had acquired in Haran” were converts to Abraham’s newfound monotheistic faith.