self-improvement – The Tree of Life

Omer Count: Day 26 – Resilience in Adversity

hod shebbe netzach

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.

Acknowledgment of our limitations may compel us to renew our strength through a resilient spirit. 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.

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

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.

Habitual Patterns, Eternal endeavors

Moving Past the Comfort Zone, One Step at a Time

The one who makes the extra effort to improve himself, by going beyond his or her established norm is doing well. In order to break a habit or move past one’s “comfort zone,” that first step is required. For example, in regard to breaking a habit, in the moment, one must change his mind, about continuing with whatever his compulsory drive is about to compel him to do.

In the case of moving out of one’s comfort zone, it is important to go the extra mile. So, to move forward, instead of settling for less than one’s potential is admirable. This effort is necessary, in order to serve God, according to our derech (path), for, we should not remain complacent (Likutei Amarim, end of chapter 15).

Taking that extra step towards freedom from the clutches of a negative habit, or compelling oneself to do even better in regard to a positive routine is what will bring us closer to the ideal person that we envision for ourselves.

In order to change the trajectory of a negative inclination, that if followed, would have only kept us in negativity, one must believe it is possible to succeed. Spiritual growth is not any different, theoretically, than efforts at discipline in regard to an exercise routine for the body. One more push up, every once in a while or an extra sit-up or two, proves to ourself that we have the potential to do more, if we set our minds to it.

This can also be understood in the realm of character development. For example, we may contribute to the benefit and welfare of others in some particular manner, such as giving a quarter to the nice lady on the corner, everyday, as we walk to the coffeeshop; yet, what about, stopping and saying “hi,” or simply, “G-d bless you.” These little extras add to the mitzvah. This same understanding of increasing the quality of good deed can be applied to other mitzvoth as well.

I am not talking about pushing oneself, as if one is not doing enough already; rather, to grow in a steady manner, as we see feasible for ourselves, and are inspired to do so. It is not necessarily about reaching the next level or rung on the ladder; rather, about meeting the moment with the effort that will prove our ability to pass a test with flying colors, like a ship returning from the battle.

Our battle is between our lesser inclination to remain static, and our higher inclination to improve ourselves, one embellishment at a time, beautifying the mitzvoth (good deeds) of our lives. For myself , I am learning how to focus more on the present moment rather than the incessant struggle to achieve for myself greater and greater spiritual status in my own eyes. So, it appears to be more about the journey, than the destination. These efforts will be granted a reward both in this life and Olam Haba (the World-to-Come).

Spiritual Sustenance

Five Thing Essay: Spiritual Sustenance

Every moment of this life is precious and holds great potential. We should value our time, and not carelessly squander our time on meaningless distractions from our goals in life. Rather an emphasis on spiritual development should guide our lives. Yet, for the mind to do so, calmness needs to prevail over our busy lives, hectic schedules, and general concerns.

Reflection on spiritual things may be fostered in us, through music that uplifts the soul. Moreover, this can enhance hisbodedus (meditative prayer), wherein we speak to G-d with words that may arise from within us. Prayer from the heart is one way of reaching out to G-d from the depths of the soul.

In our lives, the more we focus on G-d, the less anxiety we will have about our worldly concerns. Moreover, our growing concerns about the future, as well as the current state of affairs on earth, may weigh us down, if we do not bring a proper perspective into alignment with our thinking.

G-d has decreed that the world will not be completely destroyed, like at the time of the Mabul (Great Flood). Rather, we should look forward to the messianic era, when Torah will flourish upon the earth, amongst all peoples. And, “the word of the L-RD shall go out from Zion.”

Perhaps, this is one of the prime differences between the expectations of the Jewish people, and the incessant drive of radical Islam to impose Shariah law upon the world. We are waiting for Moshiach, in hopes of bringing peace to the world. No one is forced to accept the G-d of Israel, Who is a G-d of Mercy as well as Justice. So, let us not misuse our time until that day, when Moshiach will reign from Jerusalem; instead, let us focus on the cry, “Ad mosai” (how long will we wait)? And, prepare ourselves for that day, in great expectation.

Omer: Day 23 – Soul Care

Gevurah shebbe Netzach: Power within Endurance:

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. May all, including myself, who might fall into the category 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.

With that in mind, the discipline of the soul might entail the same type of regimen, planned out on a regular basis, akin to a jogging or exercise routine. Spending a few moments of quiet time at the beginning of the day, will lead towards a lasting benefit – a spiritual charge – if you will, that will continue throughout the day. Also, connecting to the soul in a meaningful way, before retiring in the evening, may help to settle the mind, and calm the nerves. Therefore, in this manner, it can be clearly seen that there are practical advantages to soul care.

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 5 – Splendor of Love

the splendor of love:
hod shebbe chesed (splendor within love)

The attribute of hod has to do with the character trait of humility. In this respect, when we humble ourselves before G-d, then His splendor may shine through us. Also, hod is likened to the quality of sincerity in our lives. A certain amount of sincerity is required to be humble. For example, when we are sincere about our abilities , without exagerating our talents, nor our accomplishments, this will pave the way towards an honest assessment of ourselves.

From this point of humility within, we may act with sincerity towards others. Furthermore, it is possible to recognize that only when we humble ourselves, can we truly allow H’Shem’s splendor to inspire us to give to others. Therefore, in expressing kindness to others, we are actually reflecting the Image of G-d, whose splendor flows to all who observe His commandments. This is explained in chassidus, as the mitzvah (good deed) drawing down His light through the presence of the Shechinah (Practical Tanya, ch. 41, section 9).

[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.

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 One – Introduction and Synopsis

Road to Spiritual Improvement

overview, weekly synopsis, day one

The Omer Count – counting of the Omer – may serve as a spiritual journey from Egypt to Sinai. We are called upon to leave our own personal mitzraim (Egypt; from metzeir, meaning “limitations”) behind us, as we travel on the path of freedom, away from the influence of the yetzer hara (evil inclination). This is a forty-nine day journey, aka self improvement plan, that begins on the eve of the second day of Passover. 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. And, each day of the week focuses on one aspect of that quality.

The first week is devoted to the middah of Chesed: primarily love, expressed as kindness, mercy, and compassion. The expansiveness of chesed is opposite the constrictive quality of gevurah. Chesed has to do with an openness of personality, as well as a friendly attitude towards others. From a psychological perspective, chesed would be akin to a high rating on the the Big Five personality traits to agreeableness. When we give from the heart to others, we are giving with chesed.

Day 1 – chesed within chesed

The amount of kindness that we show to others, despite other traits that might be less conducive to friendliness, is dependent on how we view and treat ourselves. Genuine kindness is from a place of empathic consideration for the other. The mercy that we show to others, in times of weakness, when we might otherwise respond in a harsh manner, is a way of transcending the egotistical drives that fashion us as human beings, instincts that are mostly focused on ourselves. Yet, being truly human means to go beyond our comfort zone, by not giving in to our lesser inclinations and selfishness.

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 their own exploration of personality characteristics, for the sake of tikkun hanefesh (rectification of the soul).

The Wisdom of Proverbs

“He that acquires wisdom loves his own soul; he that retains understanding will find good.”- Proverbs 19:8

Acquiring wisdom may seem like an arduous task, akin to mining for gold. And, retaining understanding involves not simply letting the words of wisdom go in one ear and out the other, nor dispersed like seedlings in the wind. Rather, these words should be planted within our hearts. The Book of Proverbs has the potential to benefit our daily lives, through its instruction. It is included within the category of mussar, ethics to live by, standards to guide our lives. Its teachings are often very practical insights into human nature.

Find Time for Introspection

“Therefore, they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Ramses.” – Exodus 1:11, JPS 1917 Tanach

The midrash explains that the location where the slave labor was being done, was upon marshy land. So that the structures being built would continuously sink into the mire to no avail. According to this rendering, the effort being made was of no feasible purpose. The work assigned was for the sole purpose of keeping Bnei Yisrael occupied with useless activity, because Pharaoh thought that this would keep them from any schemes of rebellion.

It is interesting to note that in Rome, the gladiator games and other events at the Colosseum were meant to keep the people’s minds off of politics. Today, in modern society, the same premises may be at play, inasmuch that entertainment is a distraction, busy work lives can wear down a person, leaving little time for anything of lasting value to focus upon outside of one’s job, career or vocation. Yet, the time and the effort must be made. Forasmuch that we let ourselves be robbed of the precious time that we have, we lose out on what can truly benefit the soul.

The Ramchal, in Mesillas Yesharim denotes how the yetzer hara compels one to be preoccupied with burdens, to the extent that no time can be found to contemplate one’s path in life, namely, by examining one’s behavior through introspection. He compares this to the plight of Israel, subjugated to the harsh work that Pharaoh imposed upon them, especially, when he decided to increase their burdens, to prevent them from even thinking about redemption. G-d forbid, that we should fall prey to the same machinations of our yetzer hara (evil inclination).

Furthermore, it is regrettable for those who do not even realize that the Adversary attempts to keep us blinded to our own condition and “enslaved to sin.” The Ramchal advocates deliberately setting aside time for what is called heshbon hanefesh, literally “an accounting of the soul,” so that we may become aware of the quality of our lives from a moral perspective, if only we would take the time every day to subject ourselves to introspection upon our own initiative. Change can only take place through awareness of our faults, and where we need to make improvement in our lives.