Tag: Omer

Lag b’Omer 5784

Lag b’Omer is the 33rd day of the counting of the Omer – the 49 day period between Passover and Shavuot. The day has several clear historical references, most significantly, being the day that the plague that took 24,000 of Rabbi Akiva’s students ceased. With his five remaining students, he began again to promote Torah instruction to his students, including Shimon bar Yochai.

The message being that because the reason given for the plague is the baseless dissension amongst the students, the importance of respect towards others who have differing opinions and viewpoints, inclusive of various interpretations should be respected, despite the differences. A timely message for today’s world, wherein the overflowing messages of cancel culture seem to o.k. intolerance, disrespect, and raising one’s own viewpoints above all others.

Regarding R’ Shimon bar Yochai, it is claimed by the most devoted advocates of the Zohar that the author of the premier mystical literature of Judaism is indeed R’Shimon bar Yochai. Yet, not everyone agrees with this claim; in particular, from a scholarly perspective, the work has been shown to have been written by Moses de Leon of Spain.

When the Aramaic writing is deciphered according to its grammar and other idiosyncrasies, these have much in common with the grammatical structures and manner of conveying ideas at the time and place that Moses de Leon lived. Additionally, there is testimony given by his wife in a letter, that indicates he wrote the work, yet because of his own relative obscurity, assigned the authorship to Shimon bar Yochai to bring an air of authenticity to the writing.

The historical Shimon bar Yochai, according to a reference in the Talmud, lived in a cave for many years, in order to escape persecution by the Romans. When he left the cave, he was given almost supernatural powers in the Talmudic account, as if he acquired these during his meditations in the cave. A story that was later developed into a greater myth by the author of the Zohar, assigning the mystical treatise itself to his authorship.

Yet, any astute reader can note that the “companions” of the character, Shimon bar Yochai in the accounts given over in the Zohar, are historical personages whom did not even live during the same time span as each other. Yet, they all gather around Shimon bar Yochai as if they are alive and well, irrespective of when they actually lived.

While it is true that the Zohar does contain many ideas, teachings, and Torah gems, not found in more traditional works, these mysteries of Torah are revealed by the actual author based upon his knowledge of prior mystical treatises. So, perhaps, it may be considered as a moot issue, who the author of the Zohar is, if indeed its words still help to further understand the secrets of Torah and give an enlightening and inspired deeper layer of meaning.

On the other hand, it is disconcerting that Shimon bar Yochai is described as a holy lamp, and elevated as the chief expositor of the mysteries of Torah, giving an air of legitimacy to certain concepts conveyed in the Zohar that are foreign to Torah, Tanach, and Talmud, such as gilgulim, transmigration, and the error of reincarnation. The specific teachings in regard to reincarnation do not bring light into the world; rather, they cast a shadow of darkness upon the truths of Torah. Moreover, the concept of reincarnation detracts from the clear understanding having to do with the Tehillas HaMeisim (resurrection of the dead). Whereas, the soul is restored to the body and we are judged according to how we lived this one life that we are all given.

Furthermore, glorifying Shimon bar Yochai seems to detract from the expectation of the prophet, Eliyahu HaNavi revealing the secrets of Torah, upon his return. Incidentally, since the prophet ascended into Heaven on a chariot, his return would not be counted as reincarnation. Additionally, the role of the Messiah in part is to also, even moreso, bring to light the essential Torah truths for the generation, that will see his crowning as King in Jerusalem, at the beginning of the sabbatical millennium, when G-d’s Kingdom is ushered into existence. HIs light cannot be supplanted by the larger-than-life author of the Zohar, despite how many secrets it contains. So, I believe, if studying the Zohar, we should keep in mind that time when the greater secrets will be revealed.

Ad mosai – how long until the fallen sukkah of David is restored?

“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old.” – Amos 9:11, JPS 1917 Tanach

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

Omer: Day 31 Kaleidoscopic Splendor

Tiferes shebbe Hod: Beauty within Splendor

(Otherwise rendered as harmony within humility).

As explained elsewhere, 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. Therefore, we may find through harmonizing ourselves enough to show deference to G-d, we may bear the light bestowed upon us through our reconciliation with Him.

By way of harmonizing ourselves, I mean to bring the soul into alignment with truth, by sifting through the various inconsistencies in character, called from a psychological perspective, “cognitive dissonance.” Ideally, the result would be like viewing the shapes combined into patterns within the kaleidoscope of our soul.

Imagine all of the variegated shapes being lit up by light in the background; this effect would be akin to G-d’s splendor being reflected by our souls.

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: 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.

Omer Count: Day 23 – Soul Care

Gevurah shebbe Netzach

The motivating factor for endurance is discipline; in any endeavor, a regimen that is followed with discipline, will lead to endurance in that endeavor. The path to success, may be said to be paved with sweat, especially in regard to an exercise routine. Yet, to neglect the soul, while placing undue emphasis on the body, will lead towards spiritual undernourishment. Both body and soul are important aspects of human beings. While disciplining the body is an endeavor undertaken by many, who are concerned with well-being; the discipline of the soul is also necessary, and should be kept in mind, when dividing one’s time.

The two may complement each other; I am not advocating neglect of the body in favor of the soul. However, I imagine that in contemporary society, neglect of the soul may be all too common, and not necessarily due to an overemphasis on the body. Rather, any focus on the soul, is often diminished in favor of other preoccupations, such as entertainment, socialization, and internet use. The plight of an undernourished soul, think twice about what is important in life. For the soul is eternal, and, therefore, significantly more important to nourish; whereas, the body will be subject to entropy over time, and return to the dust.

What does discipline of the soul look like? Spending a few moments of quiet time at the beginning of the day, will lead towards a lasting benefit – a spiritual charge – that will continue throughout the day. Also, connecting to the soul in a meaningful way, before retiring in the evening, can help to settle the mind, and calm the nerves. So, there are practical advantages to soul care.

Omer Count: Day 22- chesed shebbe netzach

chesed shebbe netzach – the endurance of kindness

the continuity of the quality of kindness can only be approached as an ideal. Yet, HaShem, through His attribute of chesed, shows kindness toward us, even when we do not necessarily deserve to be treated with kindness from G-d. Sometimes, He will show His kindnesses to us, in order to win us over through His expression of love toward us. We may also show love in return towards Him through our obedience. To endure in right relationship towards Him, is no easy task; rather, G-d recognizes that we need to keep being drawn back to Him by some reminder, effort, or kindness on His part.

Chesed (kindness) 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 like an impossibility; 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.

Expressions of kindness are important. Kindness is more than a feeling. A smile, a kind act, or overlooking the other person’s faults: all of these and more will contribute to the endurance of a 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 Count: Day 20 – Building Wisely

Yesod shebbe Tiferes

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?

“Build Thou the walls of Jerusalem” (Psalm 51:20, JPS 1917 Tanach). The walls of our foundation that will preserve our inner sense of peace are 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. 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?

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.

Omer: Day 19 – A Sure Peace

Hod shebbe Tiferes: Humility within Harmony

Humility can 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.

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, we may humble ourselves before G-d, in acknowledgment of the everlasting peace that can be provided only through Him. “The L-RD will bless His people with peace” (Psalm 29:11, JPS 1917 Tanach).

If we choose to follow the ways of HaShem through mitzvot, prayer, study, we will receive the blessings from Above that bring restoration to our lives and a lasting inner peace.

Omer Count: Day 18 – Centering

netzach shebbe tiferes: endurance within harmony

The center will not hold: my sense of balance will be thrown off, if my center is based upon a sense of self. Yet, a transcendent focus will support a sense of balance, by way of transcending ourselves, so that a higher perspective may be gained. A greater sense of fulfillment than our own selfish pursuits must ensue from surrender to a transcendent G-d, a higher cause or a person.

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. We may overestimate our sense of self-importance, if we rely on our own emotional, intellectual and moral reserves.

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” (Isaiah 55:9). Therefore, G-d may serve as a prolific resource, so that we may endure.