Judaism – Page 5 – The Tree of Life

Omer Count: Day 33 Essential Humility

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

motzei Shabbos: Behar 5784

reflections on parasha Behar 5784

Within the text, concerning the Shemitah year, there is a reassurance given to the one who doubts in his mind, whether or not G-d’s provision will suffice when the land lies fallow. G-d anticipates the question. “And if ye shall say: ‘What shall we eat in the seventh year? Behold, we may not sow, nor gather in our increase’; then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:2-21, JPS 1917 Tanach).

Apparently, there is a conflict between faith and reason, in the mind of the doubter, regarding the provision to be made for the three years. In this sense, reason diminishes the bitachon (trust) in HaShem to provide; so, He gives His blessing to assure the one who doubts, that despite his inability to understand how one year’s worth of crops would last for three years, it will be provided, according to HaShem’s Providence.

Yet, even if there is a conviction in the eyes of the beholder that the provision will be made, one might wonder how that fulfillment will be brought about. Too often we uphold the unspoken tenet that faith and reason are opposed to each other. Similarly, the polarity between faith and questioning should be understood as a dialogue, not as opposite positions in regard to belief.

Since HaShem’s ways are higher than our ways, it is only natural to wonder how He will bring about his promises, despite what we may see with our eyes, hear with our ears, and question with our intellect. Faith bridges the gap between our lack of understanding and His fulfillment of His promises.

If we have doubt, it may not be so much because of a lack of belief in G-d, rather, it could be a result of our doubt in His efficacy. That is an issue having to do with bitachon (trust). We may question, while still having faith, in tandem with our doubts.

Omer Count: Day 32 A Modest Estimation

Netzach shebbe Hod: Endurance within Splendor

(Otherwise rendered as endurance within humility).

“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 within 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. Yet, a healthy sense of self-esteem is an exception to pride. Self-esteem is both healthy and necessary in a person’s life; although, 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.

A comprehensive understanding of our strengths and weaknesses is necessary. 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 30 Stand Humble

Gevurah shebbe Hod: Power within Splendor

The splendor of the L-RD is energized by the eternal source of Life that is synonymous with G-d’s existence: He existed before the beginning and brought all into being. Because He created us, the strength that we have as human beings, should be drawn only from Him through the performance of mitzvot.

The strength (gevurah) of humility (hod), 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 for our own integrity in HaSHem.

Omer Count: Week Five

5th Emotional Attribute: Hod (Splendor)

By humbling ourselves, we are able to reflect the splendor of G-d. 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. This is a basic metaphysical, aka spiritual principle, explained within the context of the sefirot. This is noted as well, in a comparably similar concept, concerning how the light of the sun is reflected by the moon. The moon, in and of itself, has no light, except for the light that strikes the surface of the moon. It waxes and wanes, dependent upon its location in regard to the sun.

So, too, with human beings, inasmuch that we are dependent upon the kavod (glory) of HaShem to light our way. And, any glory that we have is only His kavod resting upon us. Even our very life breath originates with G-d, so that He sustains us each and every moment of the day. Thus, we are humbled before Him, in acknowledgement of His greatness, and capabilities, in terms of how our very lives are dependent upon Him. When we act in accordance with His will and align ourselves with His words, He will bestow His splendor upon us.

Omer Count: Day 29 chesed shebbe hod

Kindness may serve as a key ingredient of humility. An act of kindness has the potential to reveal our humility for the sake of others. When we condescend to others in a genuine way, lowering ourselves to their level, we humble ourselves in order to help.

When we humble ourselves before G-d, downplaying our “plusses,” and acknowledging our “minuses,” we place ourselves in a position to better appreciate others, by not seeing ourselves as better than them. Our inherent sameness with others becomes apparent, when we level the playing field and view others as part of the team. It is especially easier to be kind to those whom we feel a common connection with.

Recognizing our own humanity, reflected in the eyes of others, may help us to bridge the gap with personal acts of kindness.

Pesach Sheini 5784

Pesach Sheini – the Passover of Second Chances

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, although there is no requirement to eat only matzah. Apropos of the theme, let us all consider the second chance to re-evaluate our lives in the face of the challenges ahead.

The redemptive quality of the day may be fostered by praying for our own liberation from any obstacles preventing us from becoming better versions of ourselves. Although, we cannot simply affect an upgrade to a “better version of ourselves,” without harnessing the transformative grace of HaShem. G-d is our Designer, so only in accord with the design of the soul, may we be transformed for the better: this is an inner-change on a spiritual level.

What does this encompass? How can we envision this change? It’s important to acknowledge and work through negative emotions so they don’t linger or affect us negatively. Moreover, because this involves the opportunity for change in the immediate sense, it should be less overwhelming than thinking about changing a negative character trait. It is of benefit to focus on the here and now, by making changes in the moment, beginning with our breath.

In focusing on our breath, and, taking some deep breaths, we can begin to become aware of our feelings. Especially, when we are experiencing negative emotions, we can sort out our feelings, by starting with breath and awareness. The next step is acknowledgment of what we are feeling.

After this acknowledgment, that might include identifying the feeling(s), it is important to accept how we feel, before exploring in depth with ourselves the origin of these feelings. This only requires the attention of our mind in the moment, to notice what thoughts or associations arise from the feelings.

In Judaism, there is a difference between feeling a negative emotion, such as anger, and acting upon it. It is forbidden to act on anger in an inappropriate manner. However, in our day to day lives, we can give pause to the feeling, and prevent ourselves from letting the emotional response cause to say or do something that we would regret.

The essence of a second chance, in a religious sense is teshuvah (repentance). However, this requires more than confession of past sins, shortcomings and failures. It requires a change of heart, wherein we seek to “return to G-d.” Teshuvah is from the shoresh (root word), shuv, meaning “to return.” We do so by avoiding the habitual sins of the past and starting anew.

Omer Count: Day 27 – Foundational Truths

Yesod shebbe Netzach: Foundation of Victory

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 will be more secure than a foundation built upon sand. A solid foundation is one that will withstand the changing seasons, because the underlying principles are founded upon timeless truths. Yet, a foundation built upon the shifting sands of societal norms will not last. Without a firm foundation we will sink into this quagmire of confusion. Without building blocks that will provide a sure foundation, a structure built upon empty truths, ultimately, 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. The establishment of any foundation that is not in accord with those truths will ultimately fail to provide the shelter that only can only be provided through what is Heaven sent.

Omer Count: Day 26 – Resilience in Adversity

hod shebbe netzach

The quality of humility in regard to endurance may be envisioned as a bamboo tree yielding to a strong wind in a storm, signifying, 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.

Acknowledgment of our limitations may compel us to renew our strength through a resilient spirit. 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.

The splendor of hod represents the light of G-d, that shines upon us when we humble ourselves in respect to Him. (We mirror his light). By recognizing our limitations, we may receive His blessing to endure, with a little help from Above. In G-d’s eyes, when we reach out to Him, we are being dependent in a good way.

Omer: Day 25 – One Life to Live

Netzach shebbe Netzach: Victory within Victory:

(The attribute of netzach may also be rendered as endurance).

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).

G-d has placed eternity in our hearts, so that we might have a glimpse of eternity within us. 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, only for the sake of monetary gain, pleasure, or posterity, then we are being misled by the false promises of this world.

“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).