peace – The Tree of Life

Omer: Day 19 – A Sure Peace

Hod shebbe Tiferes: Splendor within Beauty

(Otherwise rendered as humility within harmony).

One “role” of acquiring humility, in relationship to “peace of mind” is as follows: Humility may 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 provided through Him. “The L-RD will bless His people with peace” (Psalm 29:11, JPS 1917 Tanach).

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.

Pray for the Peace of Jerusalem

“Pray for the peace of Jerusalem; may they prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions’ sakes, I will now say: ‘Peace be within thee. For the sake of the house of HaShem our G-d I will seek thy good.”

– Psalm 122:6-9, JPS 1917 Tanach

pray for the peace of Jerusalem: gathering at the Western Wall: click here.

terror in Jerusalem on the Sabbath: click here for news article

Mercy Me

“Mercy and truth are met together; righteousness and peace have kissed each other.” – Psalms 85:11, JPS 1917 Tanach

It is written that in the future, “mercy and truth” will have met, and, furthermore, that righteousness (tsedokah = justice) and peace will have kissed (Psalms 85:11). Thus, it can be understood from this verse, that these qualities will have appeared together, ushering in G-d’s Kingdom. Where are we today, in regard to this effort in our own lives? And, what of society’s take on the nature of these qualities appearing together?

Surely, divine truth and justice are qualified by the concomitant kindness, and peace that must be congruent for any effort to express truth, or bring about justice on earth. Rather, the social justice movement that has taken the world, as if by surprise overnight, fails in this regard. For, one of the means to obtain “social justice” according to the actual means through which this is being attempted is without any sense of peace, as if it is permissible from the point of view of SJW’s to use any means possible to reach their goals, thereby inferring that the means justify the ends.

However, the psalmist speaks of justice and peace existing together, implying that the means must not be in conflict with the end. Rather, the utopian vision of cultural Marxism, through the current Wokism agenda, is one is furthered through aggressive means, harshly condemning anyone not on board with Woke tenets; regrettably, this is the road towards totalitarianism.

Yet, regarding the efforts to bring about social change in a compassionate manner, have they not heard the adage echoed from the 1960’s: “If we can’t do it with a smile on our face, you know if we can’t love in our hearts, then children we ain’t got no right to do it at all” (For What It’s Worth, CSNY). Instead, their message is increasingly one of intolerance for viewpoints not in alignment with their own.

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Rosh Chodesh Av 5782

This evening begins the month of Av, as well as the last nine (intensive) days of the three-week period of mourning for the destruction of the Temples, leading up to the ninth of Av – the day when both Temples were destroyed about six hundred years apart from each other in history.

After the breach of the walls of Jerusalem on Tammuz 17 by the Romans, the second Temple was destroyed, about 1,950 years ago. As a result, even though the state of Israel has been reborn (see Isaiah 66:8), we are still in exile until the time that the third Temple is built. May that day arrive soon. Amein.

Omer: Day 19 Hod shebbe Tiferes – A Sure Peace

Hod shebbe Tiferes: Splendor within Beauty

(Otherwise rendered as humility within harmony).

Thus, one “role” of acquiring humility, in relationship to “peace of mind” is as follows: Humility may 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 with self and others.

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