sefirot – The Tree of Life

Omer: Day 29 Chesed shebbe Hod

Love (kindness) within Splendor (humility)

The role of kindness within the quality of humility. How does kindness influence the potential for humility? Kindness may serve as a key ingredient of humility. Otherwise, kindness may actually be a result of the quality of humility. To humble ourselves before G-d, and others, downplaying our “plusses,” and acknowledging our “minuses,” places us in a position to better appreciate others, by not seeing ourselves as better than them.

Therefore, kindness may be a consequence of recognizing our inherent sameness with others. It is easier to be kind to those whom we feel a common connection. Recognizing our own humanity, reflected in the eyes of others, may help us to bridge the gap with personal acts of kindness.

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: Day 26 – Resilience in Adversity

Hod shebbe Netzach: Splendor (Humility) within Victory (Endurance)

Hod may also be rendered as humility. 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. In other words, our limitations may compel us to renew our strength through a resilient spirit.

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. 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. In G-d’s eyes, when we reach out to Him, we are being dependent in a good way.

Omer: Day 21 – Balanced Autonomy

malchus shebbe tiferes: kingdom within beauty

The sovereignty of G-d over His creation is tantamount to keeping order in the world, according to His frame of reference, a perspective that transcends our limited viewpoint. In our own lives, we are granted a certain amount of autonomy over ourselves, that should not be taken for granted. Therefore, we need to be responsible decision makers, while also recognizing that we cannot control all the circumstances of our life; even so, we can still choose how to respond in any given situation.

Yet, our sense of autonomy is best taken into consideration with respect towards the greater context of our relationship with G-d, as well as our fellow human beings. With that in mind, reflect upon how important these relationships are to our own sense of well-being. No man is an island; we all need some amount of social interaction, to a greater or lesser degree, depending upon the individual. Additionally, as limited beings, we may benefit from turning towards G-d for comfort, guidance, and inspiration.

Lifting ourselves up above our station in life, trying to make ourselves out to be more than who we really are, would be presumptuous. In recognition of our dependency on G-d, we realize that we have limitations, and do not rule the world. Acknowledging the value of others in our lives, helps us to comprehend, that an overall sense of harmony, is promoted by accepting the contributions that other people make to our well being. Moreover, by respecting the autonomy and boundaries of others, we may be interdependent; yet, without treading on another’s toes.

Omer Day 12 – Something Greater

hod shebbe gevurah (humility within strength) Tuesday April 18, 2023

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: Day 9 Gevurah: The Restraint of Might

gevurah shebbe gevurah- restraint of might

The strength of gevurah relies on the ability to restrain oneself. “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). Restraint of ourselves is key, not only for the benefit of our soul, also for the sake of being in a position to offer diplomatic relations to those who enter into conflict with us.

Another effective saying to keep in mind is that “he that is slow to anger appeaseth strife” (Proverbs 15:18). We would do well to learn from the wise words of King Solomon, for our hearts are heavy with the burdens we face; yet, too often, we are tempted to respond to others in a reactive way, rather in a manner of restraint.

If I may further explain, by way of a concrete example too rampant today. We, ourselves, might have fallen prey to the divisiveness that permeates society, dividing people into subgroups of us and them; the bitterness that festers as a result of demonizing the other, will only further the perpetuation of the lack of harmony in our lives, especially when our thoughts and rhetoric approaches the vitriolic.

Furthermore, the critical nature of the human heart, has the potential to fuel cancel culture, and further the categorization of classes of people in society into the oppressed and the oppressors, increasingly demonizing through generalizations. This is the result of permitting tyranny to rule the heart (G-d forbid).

Omer: Day 8 (Chesed of Gevurah)

loving-kindness within discipline – the Love aspect of Discipline

The aspect of chesed, having to do with love, denotes the gentle persuasion of discipline towards those whom we love; hence, correction from a place of love does not appear to be stern; yet, firm enough to make the point clear. If we truly love another person, then we are cautious in any attempt to rebuke – only for the sake of that person’s benefit to increase in understanding of the path that H’Shem desires us to walk upon. Therefore, the end result is from a place of love, not only from the one who institutes the admonition; rather, also from the One Who would only like the best for us.

Sovereignty of Loving-Kindness

Omer Day 7
Malchus shebbe Chesed: (Kingdom within Love)

The corresponding emotional attributes, sovereignty (autonomy, dignity, etc.) within loving-kindness are key qualities in healthy relationships. To be “there for the other person,” in essence, requires a strong sense of inner fortitude, knowing who you are, in order to relate to others from a centered awareness of one’s own identity. Maintaining healthy boundaries, by recognizing the other’s autonomy is also integral to being able to express love in an appropriate manner. Acts of kindness, done in a way that respects the other person’s dignity is important.

Our own inner worth, the value we place upon ourselves in regard to personal dignity, reflects the One whose sovereignty rules over our hearts, if we permit Him to do so. Yet, if we see ourselves as separate from G-d, then we risk narcissistic pride, that creates an illusion of ourselves as being more important than our abilities and accomplishments would indicate. The expression of love to another person from a place of self-aggrandizement may only result in posturing ourselves above the other.

Yet, in not overstepping the boundaries of the other, by accepting the other as a unique individual (sovereign, autonomous), two people in relationship to each other can coexist. This holds true for our interactions with all human beings, inasmuch that we endeavor to respect and appreciate others for whom they are. Recognizing the inherent value of our fellow human beings, can be done without diminishing ourselves; nor, on the other hand, by thinking that we are better than the other. We should not judge others; because, G-d, Who is sovereign over all is the Ultimate Judge.

This is especially true today in regard to the judging, blaming, and pointing the finger at others, as a result of the prolific influence of Woke doctrine. As soon as we start labeling people, we will be tempted to judge them. Wokism provides its own categories, based upon the Marxist view of the world as a continual interplay of power dynamics, between the oppressed and the oppressors.

Yet, as in Communism, and fostered by the cultural Marxist tenets of Wokism, eventually the oppressed become the oppressors. It is a never-ending cycle that the ideologues actually think will lead to a synthesis of opposites, culminating in a utopia. History proves that this ideology has always led to a dystopia. People who value compassion, tolerance, and respect toward others need to steer clear of these dangerous ideas.

[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 4 – The Endurance of Love

netzach shebbe chesed (endurance within love)

The emotional attribute of Netzach (Endurance) translates as well into perseverance, resilience, and forbearance. A commitment to the other is necessary in any relationship of a personal nature. That bond to the other needs to be sustained through forbearance of the other’s faults. A strong emotional tie is not enough unless the commitment to be loving also incorporates the tenacity to endure the challenges between two people in a relationship.

Therefore, love without a common acceptance of the necessary grit of commitment, may not in and of itself result in being enduring. For a love to endure, the endurance of both parties is tantamount to promote a lasting endeavor. Through the persistence of kindness to the other, love will endure, as well as the relationship itself. By way of strengthening one’s endurance through netzach, victory over the challenges that daily present themselves will be achieved.

In terms of a relationship with G-d, His expectations are made clear within the framework of His commandments. Therefore, our commitment to Him is not only out of love; rather, also out of a reverence towards Him that includes observing His commandments even when challenging to do so, for this reason or the other reason. Moreover, a certain measure of resilience is necessary, in order to recover from any downfalls in observance. Tenacity will prevail, even on the more challenging days of life. Therefore, we can continue to show love towards Him by fulfilling His commandments, despite the barriers that might appear, in attempting to enact a mitzvah (good deed).

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 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.

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.