Judaism – Page 7 – The Tree of Life

Omer Count: Day 15 – chesed shebbe tiferes

Omer Count: Day 15 – Chesed shebbe Tiferes – Harmonizing Kindness

The quality of loving-kindness expressed in a harmonious manner as represented by tiferes is integral. True kindness is not measured, per se, by any limiting factors; yet, flows outward from a place of sincerity, knowing how to quench the emotional thirst of others, like a river following its natural course.

Additionally, the right measure of kindness at the appropriate time, in harmony with the specific needs of others requires discernment. How we treat others, may reflect how we treat ourselves. The commandment to “love your neighbor as yourself” (Leviticus 19:18) is considered a cornerstone of Jewish thought, through which all of the other commandments must be viewed.

The flowing out of love from a balanced place within an individual, can also help to temper our efforts to do mitzvoth (good deeds), by tinging all that we do with a certain amount of kindness. In this manner, harmony may be either created or restored by always “keeping chesed in mind.”

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 Count: Week 3 – Tiferes

tiferes – harmony, balance, and compassion
Omer Count: Week Three – An Exploration of Tiferes

In consideration of the nearly polar opposites of chesed (loving-kindness) and gevurah (judgment), tiferes (harmony) has the potential to infuse these two “emotional attributes,” into a blend of synergistic harmony that has as its substance, the beauty of moderation, balance, and right amounts of the elements necessary, to bring about reconciliation with all things.

This is why tiferes, seems to me, to be akin to ahavah (love); although, it is traditionally associated with compassion. Incidentally, what is the relationship between love and compassion? There is self-love, love of objects (especially our own possessions), love of pleasure, and love of the merely subjectively satisfying as opposed to love of virtue, that requires a certain degree of mesiras nefesh.

Compassion permits us to love others with a certain degree of selflessness, and has the ability to negate our selfishness, and break down the separateness between ourselves and others. Something for ourselves, and the rest of the world to consider.

Note: These are my personal reflections on the implications of the middot (emotional attributes). 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).

Shalom Aleichem.

Omer Count: Day 14 – malchut shebbe 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. Moreover, regardless of the worlds demands upon the souls of individuals to conform, the individual of integrity must seek inner liberty from the tyranny of the narrative norm.

Excercise your right to stand up for your beliefs.

Omer Count: Day 12

hod shebbe gevurah (humility within strength)

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 11

Netzach shebbe Gevurah

The combination of attributes, netzach within gevurah represents the endurance of strength through maintaining discipline over oneself, and unruly emotions as noted in Proverbs. Scripture, especially the insights found in Proverbs, may serve as a reflection on human behavior, as well as a prescription for right conduct. Thus, to paraphrase Solomon, he who rules over his passions is greater than he who is able to conquer a city (Proverbs 16:32). For “he that ruleth his spirit,” through subduing negative emotions may succeed in understanding (Proverbs 16:32, 14:29). Otherwise, one might become like “a city that is broken down, and without walls” (Proverbs 25:28).

Keeping this in mind, it is interesting to note that netzach is also characterized as “victory.” Sometimes it is better to focus on our inner battles, than to seek to be victorious over external circumstances that are beyond our control. I can work on changing myself for the better; hopefully, as a result, I will be in a position to positively affect others in a limited sphere of influence. Beyond that amount of impact, I recognize that I have very little sway over what occurs in the world at large.

Netzach, further associated with the idea of “conducting” or “orchestrating” helps to keep me focused on my own sense of place, in relationship to the bigger picture, while recognizing that only G-d has the omnipotence to be all powerful.

parasha Acharei-Mot 5784

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

– Leviticus 20:7, JPS 1917 Tanach)

We are required to sanctify ourselves through the commandments, in order to become holy enough to draw near to G-d; as long as we are sanctified, we can draw near to G-d through prayer. Additionally, the Sages teach that both love and fear are necessary in our avodah service to HaShem. What is our avodah? Prayer from the heart. Chasidism teaches that prayer only ascends to the HaShem on two wings – love and fear.

Love originates from chesed; and, fear (awe, reverence and respect) is derived from gevurah. Yet, “Everything is in the hands of heaven except the fear of heaven” (Talmud, Tractate Berakhot 33b). Yiras HaShem (awe, reverence and respect toward G-d) must be fostered in ourselves, as this quality is not naturally given to human beings.

Nadav and Avihu over-exemplified the “love component” in their service (avodah) to HaShem. They sought to draw near to HaShem; 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 gevurah; they disregarded the fact that they had not been commanded to perform this particular incense service.

They did not have permission from HaShem to approach the Mishkan (Sanctuary). They attempted to draw near to G-d without following the protocol. For ourselves, we have the prayers of the siddur (prayerbook) and the words of our heart, that only flow from sincerity.

Omer Count Day 8

Chesed shebbe gevurah

This combination of middos connotes the gentle persuasion of discipline towards those whom we love Correction from a place of love does not appear to be stern; yet, at least, firm enough to make the point clear. The motivating factor is compassion, sometimes expressed in a manner akin to the phrase, “tough love,” or some variation thereof.

If we truly love another person, then we are cautious in any attempt to rebuke; this should be done so only for the sake of that person’s benefit. In consideration of the path that HaShem desires us to walk upon, we should instill those values in others. And, the end result should be from a place of love, from the one who institutes the admonition. Additionally, we are to humbly receive admonition from the One Who would only like the best for us.

Where do I fall short in my life? How can I be an example for others through discipline, tempered by loving-kindness?

week two – Gevurah

The middah of gevurah is equivalent to strength, judgment and discipline. Typically, gevurah is balanced by chesed. G-d created the world through the attributes of Judgment and Mercy. Otherwise, mankind could not have survived strictly according to the aspect of judgment placed upon mankind. Therefore, G-d’s mercy balances the harshness of judgment, making it possible for us as human beings to be spared the ultimate punishment for our sins.

Additionally, in a striking example found in Torah, Abraham suppresses his mercy toward Isaac, his only son, in order to follow through on G-d’s will in regard to the test of the Akedah. He does so through the attribute of gevurah, that denotes constriction, as opposed to the expansiveness of chesed. Thus, in this case, gevurah supercedes chesed, for the sake of countering the natural love toward a child, in order to show devotion to G-d. It was only a test; yet, a very real one for Abraham.

Moshiach Seudah

Pesach 5784 – 8^th Day – Moshiach Seudah (Meal of the Messiah)

Passover is a time of renewal, reflection, and commitment to our heritage, inclusive of the values that were instituted at Sinai after the Exodus. Moreover, the commandment to re-enact the narrative of the Exodus culminates in the acknowledgment of our own identification with our collective past. We recall the Exodus every day within the framework of prayer.

And, we are called every year in Nissan, the first of the months, to actually relive our ancestor’s enslavement in Egypt, and our subsequent redemption. Primarily, this experience of empathy with our former lowliness as a people occurs at the seder – a meal of symbolic foods, wherein we recall the narrative of the Exodus, by reading from the Hagaddah, a collection of scripture, commentary, and prayer. We dos collectively, with family and community.

This is unlike any other meal of the year; and, that is exactly the point. Why is this night different than any other? Because on the night of Passover we travel back in time, as if we were actually present at those momentous events that led towards the Geulah (Redemption).

Moreover, we look forward to the Geulah Shleimah (Complete Redemption), otherwise known as the Final Redemption. The tradition on the last day of Passover is to hold a Moshiach Seudah (Meal of Messiah) that casts our thoughts towards the day when we are fully re-established in the land of Israel, after the rebuilding of the Third Temple. Moshiach will reign from Jerusalem, Israel will be a light to the nations, and the Torah will go out from Zion to all peoples.

Pesach – Seventh Day

“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.’” – Exodus 14:15, JPS 1917 Tanach

The Children of Israel hesitated. Moshe cried out to G-d. HaShem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.

An east wind from HaShem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “This is my G-d, and I will exalt Him” (see Exodus 15:2), that even the lowliest handmaid saw in terms of HaShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.

The level of kedushah (holiness) that they received through the sublime experience at Sinai, when HaShem revealed Himself to them, brought them to a level. Then, after crossing through the sea, as a cleansed vessel, the Shechinah dwelt within them. The Sea served as a mikveh, whereas tevilah (immersion) was symbolic of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah.

The Cloud of Glory that protected the B’nei Yisrael, while encamped at the Sea of Reeds, was the external manifestation of the Shechinah, hidden within “the pillar of cloud that removed before them, and stood behind them,” protecting them from the Egyptians (Exodus 14:19-21, JPS). This is the renewal and protection that we seek today in the face of adversity.