Tag: peace

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.

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).

Hidden Lives

From deep within a heart of stone,

lies the essence of a kernel, soon to bloom.

Behind these stony faces, tears run dry,

emotions hidden inside the outer shell,

where hope mixes with fear, and a suppressed cry.

The seedling will soon sprout,

when watered by tears of joy;

then, this plant will blossom in the sunshine,

of a new day, when faith reigns,

in the hearts of once lifeless ruins.

The stones from where the seedlings thrived,

will break away to reveal what was hidden inside –

people stepping out from beneath the earth,

to greet the sunrise with all that they are worth.

No more concealed in the basements below;

now, blessed to watch the sun’s glow.

Wake Up Call

I woke up this morning, as the remnant of a dream lingered in my soul. All was foretold long ago; and, yet we seem to get so little of a glimpse on occasion into this hope for redemption. My academic background is in psychology; needless to say, I began to analyze my dream: Rockets turned into butterflies, and missiles turned into doves; the sky became bright blue, as light descended from above. As if in an overnight occurrence, the Third Temple appeared in Jerusalem; and, the king entered through the Eastern Gate.

Yet, before he could reach the throne, the processions stopped. The King exclaimed, “I can go no further.” Everyone looked astonished and turned one to another in wonder. Then, I woke up with the following words spoken quietly in my mind: the redemption will not occur until you correct your spelling mistake. So, I laughed and smirked, and went back to sleep, thinking, oh, what a silly dream. Later, I wrote in my journal that this dream was a wish-fulfillment tinged with anxiety because of my lack of self-esteem. Then, I turned the page in my journal, and continued to write…

What if the dream was a divine portent? I know that mysticism bears some light upon this dream, if I think about the nature of words and their power to move mountains. I recall hearing about a misspelling in a mezuzah scroll that brought ill fortune upon the people who lived at that residence, where the mezuzah was placed on the doorway. When the mistake was found, and the correction made, all turned out well for the family and their descendants. Now, I know there is a principle, isn’t there? “As above so below.” So, our efforts, thoughts and speech in this world have an influence upon the spiritual realm. Hmm.

Then, I realized, that I had recently written a poem about the Geulah. As usual, I placed the appropriate tags on the post for ease of accessibility and viewership; however, I wonder if I misspelled the word, redemption. So, I decided to check, half-heartedly remaining skeptical. Lo and behold, I had misspelled the word, redemption, spelling the word without the second “e” – redmption. I added the letter “e,” and quietly made my usual cup of green tea in the morning. I had a glimmer of hope in my heart, wondering if I had actually in some small way contributed to the hastening of the Geulah. After all, isn’t there a saying about how one mitzvah can change the entire world? Hmm.

I sat back down at my desk in front of the computer screen. I sat silently in deep thought. I decided to check the likes for that poem. There were the usual likes from people who read my posts; there were also some likes from some bloggers unknown to me. I checked the comments; many of the comments were from the usual crowd; there were a few from others not previously known. I continued with my day, not letting my dreams hold sway over reality. An hour later, I checked the post again; the likes were climbing higher than usual; the comments kept pouring in one after the other. Hmm. I must have struck a chord in the heartstrings of like-minded folk. I decided to place the poem on some other platforms. Then, I continued to work on some other writing tasks until dusk; studied Torah and called it a day.

The next day there was a bright light in my room, and it was not even daylight yet. I thought that I was still dreaming. Perhaps, I was still sleeping, I thought to myself; so, I decided to make a cup of tea. There was music emanating from my computer; yet, the pc was still closed for I always close up my laptop overnight. Normally, the music app only works when the laptop is open. I did not even recognize the song. Then, I began listening to the lyrics, “Who is like You, majestic in holiness, awesome in splendor, working wonders?” I realized that these are the words of Az Yashir, giving praise to H’Shem, for having led us out of Egypt and split the Sea of Reeds.

Where was the music coming from? The online morning service that I attend had not even begun, so this couldn’t have been from the liturgy. The choir singing the song sounded as if composed of thousands of voices. Then, I remembered the commentary on this verse: the sages point out that the verb tense is in the future; in other words, not “Then Moses sang;” rather, “Then Moses [and the people] will sing.” When? According to chazal, after the Tehillas haMeisim (Resurrection of the Dead) at the beginning of the Messianic Age.

I couldn’t believe what I was thinking. Could this really be? Or was I still dreaming? I went into the restroom to splash some water upon my face. Then, when I looked in the mirror, I couldn’t believe my eyes. I looked as if I was twenty years old again. Wait. Didn’t my friend once tell me that when Moshiach appears, those who are alive at the time will be transformed? And, that they will have a resurrection body like that of a twenty-year old? Could this really be happening?

I decided to check the news. All of the Israeli papers, including Arutz Sheva, the Jerusalem Post, and Ha’aretz had live coverage at the Western Wall. Is the Redemption at hand? Is the Geulah being broadcast around the world? Will all eyes behold him? As is written, “And His feet shall stand in that day upon the mount of Olives” (Zechariah 14:4, JPSN). “I would behold G-d while still in my flesh, I myself, not another, would behold Him; would see with my own eyes” (Job 19:26-27, JPSN). Amein and amein.

The Call of Silence

As the tanks roll into the cities,

blue and yellow flags are waved high,

in defiance of the occupier’s atrocities,

while many finally flee with a sigh.

As the drama continues to unfold,

within the layers of recent history,

the territorial defenses stand bold

in the face of the assault and misery.

Echoes of past flights from death,

and narrow evasions of an untimely fate,

are interwoven with our every breath,

and surface in our own memories of late.

Our brothers and sisters who have fled

to the checkpoints, are now able to impart

a message of hope, despite all who have bled

silent tears within the confines of their heart.

Having travelled through many regions,

lives are reshaped, homes found for new arrivals,

across the boundaries of neighboring nations,

that were in flux, during past upheavals.

poem: Seeking Solace

“As we step forward, they attempt to surround us; they intend to spread out across the country.” – Psalms 17:11, embellished

May the right arm of Your majesty, in all its effectiveness, assure victory for us over the challenges that we face each and every day of our lives. During this time of peril, whether starting our lives over elsewhere, or trying to remain hopeful in the midst of uncertainty, as we hunker down below the city streets, let us see the light of dawn breaking through our sorrows.

The prayers of the faithful will be sent to shomayim upon the wings of angels. We send even our most seemingly trivial concerns to Heaven; for, it is the small details of our lives, and the relatively inconsequential choices of our lives that appear to matter most at times. Once the important decisions have been made, the smaller ones appear in clear relief.

Like a picture-perfect day, not a cloud in the sky, may the realization of our dreams exceed our expectations. May our cities be rebuilt, and our lives resume, only stronger for having been through these traumatic experiences, and the overall devastation that has pummeled our cities. May we live to see the day when the seeds planted across the nation will bloom into tall sunflowers, always facing the light.

Note (FYI and Disclaimer): This a dramatic monologue. A dramatic monologue gives voice to those whom the poet chooses to give expression through the poem. Although I am a poet, and not a Ukrainian, I feel an affinity with the Ukrainian people, especially my Jewish brethren (i.e., brothers and sisters). Additionally, this is also a prose poem, and not a typical poem that has verses, stanzas or rhymes.

poem: Seeking Refuge

Despite the explosions nearby,

they daven as usual at shul;

a staunch commitment to the Almighty,

in the face of adversity and ruin.

And, the presence of the Shechinah,

who shelters all who seek refuge under her wings;

will guarantee protection to those on the bimah,

and amongst the congregation otherwise serene.

For, neither war, nor the chaos that might ensue,

will damage the spirit of the truly pious;

sending our hopes Above, into the azure blue,

our heartfelt prayers to Whom we trust.

Nothing will shake the faith of the soul,

who aspires to dream beyond what appears bleak;

everything is possible, as silence reveals the toll,

of redemption, soon at hand for the meek.

original post

The Deference of Jacob

“And Jacob sent messengers.”

– Genesis 32:4, JPS 1917 Tanach

“This parasha was written to show how H’Shem saved his servant from a stronger foe, and sent his angels to rescue him. In addition, it teaches us that he [Jacob] didn’t rely on his righteousness, and made every effort to save himself.” – Ramban, sefaria.org

Previously, the Torah speaks of two camps of angels, one that accompanied Jacob to the edge of the land of Canaan, and another camp that served to accompany him and his entourage once they entered Canaan, the land promised to Abraham, Isaac, and Jacob, and their descendants (see Genesis 32: 2-3). Now, at the beginning of parashas Vayishlach, the Torah, seemingly so, alludes to these angels that were assigned for protective measures (Genesis 32:4).

“Jacob sent messengers [malachim] before him to Esau his brother unto the land of Seir, the field of Edom” (Genesis 32:4, JPS). The Hebrew word, malachim can mean messengers or angels. In the literal sense, Jacob sent messengers to Esau; yet, on another level, the angels granted to him for protection may have also gone ahead of Jacob’s entourage.

Regardless of the interpretation, if Jacob had the opportunity to seek divine protection from angels who would actually defend his entourage, he did not rely on this; rather, he made a three-fold preparation for an encounter with Esau: prayers, appeasement, and a defensive strategy. He prayed to H’ Shem for deliverance from the hands of Esau; sent gifts to Esau to appease his resentment; and he divided the camp, so that if one camp was attacked, the other would have the opportunity to escape. Although Jacob could have prevailed upon H’Shem to rescue him through an angelic force, he chose humility, by subjecting himself in all deference to his brother, Esau.

shabbos reflection: Blessings Abound

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 Temple, leading up to the ninth of Av – the day when both Temples were destroyed about six hundred years apart from each other in history. The Rafael fire brought much consternation to the local residents of the many communities in Northern Arizona; and, seemed like a reminder to me of the tragic nature of the breach of the walls of Jerusalem, and its subsequent demise by fire about 1,900 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.

As erev Shabbos draws near, I take stock for the blessings in this life: tonight begins Rosh Chodesh. So, the coincidence of Shabbos and Rosh Chodesh, simply means that there are extra blessings derived from the day. By way of explanation, although we already receive an extra portion of shefa (divine flow) on Shabbos in and of itself, Rosh Chodesh also brings additional shefa. Traditionally, it is actually explained that each individual receives an “extra soul” on Shabbos. Otherwise, figuratively speaking, as symbolic of a boost in spirit on the day. The neshama yetera is like an extra portion of the spiritual side of the soul, elevating one’s sense of ruchniyos (spirituality) on the day.

A more detailed explanation can be found elsewhere; what seems important to me, is the connection of one’s soul to the day, through prayer, study, and festive meals. A day to nourish the soul; for when the soul is edified, for example, by reading a book that has to do with higher aspirations, the body also benefits. This opportunity for a heightened spiritual experience should not be squandered. Rather, we should feel inspired to pursue spiritual activities on a day where we cease from work. The Shabbos connotes, as a day of rest, a slower pace, where we can appreciate the countless moments of our lives, as opposed to letting everything pass us by in a flurry of activity. The frenetic pace of the week is set aside, and we welcome the Shabbos in joy and expectation of the even Greater Shabbos, when we enter into Olam Haba (the World to Come).

drash Pinchas 5781

 “Behold, I give unto him My covenant of peace.”

– Numbers 25:12, JPS 1917 Tanach

Pinchas, a grandson of Aaron, Kohein Gadol, nevertheless, had not been granted the status of a kohein (priest), at the time that Aaron and his four sons were designated as such. Rather, only the progeny of Aaron’s sons after their designation as kohein would also become kohein. Pinchas, having already been born at that time, did not automatically become one. Only the future born sons of Aaron’s sons would have that status. Yet, an exception was made, later on in the life of Pinchas, as shown from the narrative recorded in the Torah portions of Balak and Pinchas.

In spite of Balaam’s inability to curse Israel, he compels Balak to enact a devious plan. He explains to Balak that the way to bring malaise and judgment upon Israel is to weaken their kedushah (holiness) from the inside. Therefore, “through the counsel of Balaam,” given to Balak, King of the Moabites, both Moabite and Midianite women were sent to entice the people, “who began to commit harlotry with the daughters of Moab” (Numbers 25:1, JPS). Moreover, a leader of one of the tribes, Zimri, was seen with a Moabite princess.

Pinchas “rose up from the midst of the congregation” (Numbers 25:8, JPS). He followed the Israelite man into his tent, and executed both Zimri and his cohort. For this act, described as a zealous act for the L-rd, the plague that H’Shem inflicted upon the people for their harlotry ceased. Also, Pinchas himself was rewarded with H’Shem’s covenant of peace, an eternal covenant of priesthood, “‘because he was jealous for his G-d, and made atonement for the children of Israel'” (Numbers 25:13). This may sound like a conundrum, for how can he be rewarded with “a covenant of peace, for acting out of zealousness in such an aggressive manner?

Pinchas, was the only Israelite to take responsibility for the effrontery of Zimri and his cohort. For this outrage, of a Prince of Israel (Zimri) cohabiting with a Moabite princess, when he took her into his tent in full view of the congregation, could have set off sparks that would undermine the teshuvah (repentance) of the Israelites, and set an example of the worst kind. Moreover, Zimri’s very act is considered to be a challenge to the authority of Moses. When Pinchas acted, he brought peace between G-d and His people, thus compelling H’Shem to stop the plague that He had enacted as a punishment for the immorality of the people.