Day 30 of the Omer - Strength of Acknowledgement

The combined Sefirot for today's counting of the Omer consists of Gevurah (Strength) and Hod (Glory/Splendour).

"Who is strong?" – asks Ben Zoma in the first Mishna of chapter 4 of Pirkei Avot. "One who conquers his inclination," is his answer. Such an answer should be safe guarded well knowing well that it comes from no less a person than one of the four great rabbis who entered into the Pardes – the deepest secrets of Torah.

There are two ways to understand strength. One way is to view strength as power – which it certainly is. The other is to see strength as having the ability to hold oneself back when it is necessary too. Sometimes strength is necessary, "Be as strong as a lion to serve your Father in heaven" (Pirkei Avot 5:20). At other times, the necessary quality of Gevurah must be restrained. Speaking boldly with strength about Torah, G-d and goodness, is a virtue! But speaking boldly about the negative character traits of another (or practically anything about another person which has no benefit to it) is a sin! At that point, the quality of holding back, restraint – becomes the essential necessary trait of Gevurah.

Hod – glory, relates to Aharon HaKohein – a man filled with peace, empathy, kindness, and consideration to, and acknowledgement of others. In Hebrew, the word to say "thanks" is Todah. This is because thanking someone is an acknowledgement of who they are and the favour they have done for us. The most essential trait of any Jew is the quality of appreciation to another. For this reason, he is called a Jew – a Yehudi – again from the word "Hod," a word that not only means glory and splendour, but also "thanks." When Leah gave birth to her fourth son – Yehuda, she called him this because she showed her appreciation (the first person in the Torah to,) for G-d having blessed with far more than was her due.

One who wishes to improve himself through the combination of these two Sefirot would do well to get a feel for the qualities inherent in both of them. Let's take a look at a beautiful approach to seeing the force of these Sefirot in real action!

One should contemplate G-d's powers in the world (Gevurah), that through them he literally saves the Jewish people each and every moment – and all the more so each individual from the many pitfalls and destructions that can come about. On Purim, G-d saved the Jewish people from the wicked Haman who wished to destroy us. In each generation there are those who wish to destroy the Jewish people. It is a wonder that we continue to thrive – successfully in the world around us – in spite of the persecutions and the plots made by the nations of the world (whether in private or in public.)

Those that live in Israel know well the news when a bomber is found with kilograms of dynamite and other explosives strapped to his body. We tend to think that it was a once off. Months go by until another incident is published regarding the efforts of the Israeli army in representing the physical side of G-d's protection of the Land of Israel. But what of the hundreds of incidents not published, whether for political reasons, safety reasons or other?! G-d's great powers are at work constantly saving the Jewish people from the plans and plots of the enemies. "In every generation…" as we read in the Haggadah, "But G-d saves us from their hands."

The Lavan's of the world – those whose exteriors sport complete purity wearing the whitest of the white garments (Lavan-white), whose real interiors are blacker than black! The Lavan's who kiss and hug the Jew externally with warmth… as their hands touch ever so slightly (and sometimes quite heavily!) the pockets of the Jew to find out if there may be some jewellery, other precious stones, or money inside them! Or perhaps a warm kiss on the mouth, wondering if perhaps they could not find the wealth inside the pockets, that it might well be hidden inside the mouth of the Jew (where it certainly is… in the form of words of Torah and kindness!)

One could and should consider the continual miracles (Gevurot) G-d performs for us individually and to our entire families and households when they may be in danger (even unknowingly). One needs much time to consider how frequently these occur (surprisingly!) We are a generation that has lost the sensitivity to realise the numerous miracles around us – each moment! It is here that we must give thanks (Hod.)

When one see the ways of the wicked being successful – and it seems that they have miracles being performed for them through their evil plots – many turn towards their deceptive and crooked paths (Rachmana Litzlan) acknowledging their apparent powers. Instead, here, one should strengthen oneself (Gevurah) to not be pulled after them. One should instead take it to heart that King David himself was amazed at their success when he said, "These are the wicked, but they are always tranquil, they have attained great wealth" (Tehillim 73:12,) but continues, "Only on slippery places do You set them, You cast them down into destruction. How have they become desolate in an instant! They came to an end, they were consumed through bewildering terrors" (74:18-19.)

Rabbi Shimon bar Yochai gave over his very life in order not to acknowledge – to accept, to show any liking towards their success – to such a degree that he was forced to flee to a cave because he was sentenced to death because of this.

The Gemara teaches (Shabbat 33b):

Rabbi Yehuda, Rabbi Yosi and Rabbi Shimon were sitting together, when Yehuda ben Geirim came and sat by them. Rabbi Yehuda said, "How beautiful are the deeds of this nation that they have market places, they have built bridges and bathhouses!" Rabbi Yosi kept quiet. Rabbi Shimon answered, "Everything that they established, they did only for themselves. They established market places to bring in immorality, they established bathhouses to pamper themselves and they established bridges to impose for themselves taxes." Yehuda ben Geirim went to the government and reported the event to them. The government decreed that Rabbi Yehuda – who praised them, should be promoted. Rabbi Yosi, who kept quiet, should be exiled to the city of Tzipori. Rabbi Shimon who degraded their deeds should be killed! And so, Rabbi Shimon fled for his life together with his son – to the desert of Lod, and they lived there for 13 years!

The government were far from issuing decrees for nothing. Rabbi Akiva – Rabbi Shimon's teacher would himself be killed for nothing worse than teaching Torah!

Rabbi Shimon understood the importance of balancing the true value of appreciation and knowing when it is to be used – and when not. Appreciation is a trait to be used in connection with G-d Himself. One thanks, when it comes to thanking G-d or others because of the greatness of the right things in life – the greatness of good in the world, the appreciation of blessing and kindness in this world. But when this trait is misused, disaster results!

One who wishes therefore to master the Sefirot of Gevurah SheBeHod – should pull all his strength into knowing when and where to exercise his power of thanks. A trait to be praised… Hod – thanks – but when misused can bring disaster to the world. As the Torah teaches, "When one is kind when one should be cruel, one will be cruel when one should be kind…" (Kohelet Rabba 7:16.) Real growth means being in charge of every attribute and knowing just when the right time is to use it.

Working on Oneself During the Sefirah - What it Takes

During Sefirat HaOmer we work on ourselves especially hard. We try to refine every part of our human characteristics that are in need of "purification".  Giving – for example may be good. But if one has not refined the aspect of giving, then one may fall into the trap taught by the Torah that "If one is kind when one should be cruel, then one will be cruel when one should be kind." Balance and a refinement of character means to be able to master our main attributes and make use of them when necessary. By doing so, we become fitting receptacles for the Divine Presence. We literally become chariots (like a car or horse to its rider) to fulfilling G-d's will. We become angels – yet with completely free will – a level even higher than angels!

When working on oneself, there are a variety of areas one can concentrate on. Some of the important themes to consider will be:

• How can I improve my relationship with G-d?
• How can I improve my relationship with my fellow man?
• How do I work on the spiritual limbs of my body?
• When are the best times for doing what?
• Consider that there are 49 days to the Omer, and 48 ways of acquiring Torah (Avot  6:6). Each day provides the opportunity to reflect on one particular way (and then working through them all on the last day again.) 

Because there are 7 Sefirot (Middot) – 7 main spiritual attributes that G-d uses to interact with the world and us (save for the 3 intellectual aspects) – and that man is a complete microcosm of the world, this means that there are seven main areas of work necessary.

Because the Sefirot are combined of themselves within each individual Sefirah, and they too inside themselves ad infinitum, this means that not only must we work on the Sefirah in its "raw" state, but that we must also work within the part inside the "raw" which brings it (and us) to a more balanced state. In fact, one who could truly master this "level within a level" may well think of the level within level within level… but for most mortals, just getting to grips with the raw and the level within a level is enough to work on. For the Sefirah, our focus is on these seven of the ten Sefirot.

Let's take an example of the concept of Torah study. In fact, we could find the need to work on all 7 levels within 7 levels of Torah study itself. But let's use some practical ideas and see which attributes we would be working on when cleaving to particular Sefirot at particular times.

What is the essential Sefirah that defines Torah?

The written Torah is paralleled to the Sefirah of Tiferet – beauty, harmony, balance and truth. The oral Torah is parallel to the Sefirah of Malchut – royalty, kingship, receptivity. When learning Torah one can actually cleave to these Sefirot and master them – perfect them within ourselves – depending on whether one is learning the written or oral Torah. One should keep in mind that one is repairing these aspects that need repair – as one goes about involved in Torah study.

If we talk about the limbs of the body, the entire trunk of the body parallels the Sefirah of Tiferet.  Therefore one should immerse the entire body in one's learning. Just like when one dances, one moves the entire body together with the limbs, so too, when involved in Torah, one should literally immerse the entire body in one's learning (a possible reason for shockeling when learning!) When studying, one needs to "excite" the main part of the body which connects all the limbs – as one goes about one's learning.

If one asks about the time to learning Torah, one may wish to consider the "level within level" aspect of the Sefirot so as to know the best time to learn a particular area of Torah. For example, since the Sefirah of Chessed – kindness, corresponds to day-time, when working on this, one should involve oneself in learning Torah in the day time with the express purpose of perfecting Chessed SheBeTiferet.

One should also constantly keep in mind the person who corresponds to the particular Sefirah, as it gives us an insight into the full power of the Sefirah. For example, if one considers that the Sefirah of Tiferet corresponds to Yaakov Avinu , then one can focus on the life of Jacob when working on perfecting Tiferet.

In addition, each Sefirah corresponds to one of G-d's Names. This gives us the opportunity to actually see the Sefirah in action when mentioning a name of G-d. Example: Tiferet corresponds to the Tetragrammaton (the Ineffable 4 letter name of G-d.) When one sees this name, one can also visualise that the attributes of truth, harmony, balance etc. are emanating and being brought into the world.

When talking about improving our relationship with G-d, we need to interweave the Sefirot again by placing one within the other and bringing each out at a point in time that brings us closer to G-d. For example, if we were talking about studying G-d's Torah which is somewhat Pareve, we could add to this the Sefirah of Chessed – kindness by letting others know of the kindness of G-d. In this way we bring ourselves closer to G-d. 

Of course, if this meditation actually leads us to giving charity or the like – we would be physically manifesting the aspect of giving through having learned the Torah – or to say it another way Chessed SheBeTiferet – kindness of truth/balance/harmony/the written Torah.

Each of the 49 days is a composite of the seven Sefirot as they manifest themselves within each other. Our duty is to understand what each Sefirah is in terms of time, place, limbs, Names of G-d, relationship of ourselves to G-d, relationship of ourselves to our fellow man. Once we begin to internalise the power of each Sefirah, we are able to perfect our emotive attributes that lie within ourselves. Through this we come to appreciate our bodies and souls. We begin to appreciate the value of time. We learn to appreciate the spiritual powers that emanate through pronouncing G-d's names as we pray. We begin to see the greatness and importance of refining our relationships to others and to G-d. It's a process and takes much time.

During the Sefirah – that period between Pesach and Shavuot, we have the opportunity to work even harder at understanding how to truly refine ourselves, to be better people and fill this world with Divine goodness, bringing happiness to ourselves and those around us.

Day 19 of the Omer: Hod SheBeTiferet - Acknowledgement of Truth

The Sefirot Tiferet and Hod are by no means the easiest to translate, having a variety of possible understandings to them.

If one wishes to truly grasp the meaning of a Sefirah, one should simply make a parallel comparison of the Sefirah to the person who is the embodiment of that particular Sefirah.

Yaakov Avinu is the Sefirah of Tiferet personified. He (and the Sefirah) epitomises truth and Torah. He is the direct balance between his father Yitzchak who represents Gevurah (Strength/Restraint) and his grandfather Avraham – Chessed (Kindness.) For real truth is the complete balance between overflowing kindness and complete restraint and holding-back of something.

Aharon HaKohen is the Sefirah of Hod personified. He is certainly a man filled with kindness (even though he is not Chessed – Avraham). Yet part of the concept of being kind is the ability to acknowledge, admit to the truth, and thank those that are kind to oneself. In other words the one thing that stands out with Aharon HaKohen is not just his unselfish kindness to others, but rather than he is extremely empathetic to their needs, wants and desires. He acknowledges and admits to what must be admitted to – and in this way brings kindness and balance to all people – bringing peace to everyone.

How do we understand the concept of Hod SheBeTiferet – acknowledgment of truth?! We are taught that it is a great Mitzvah for one to put in effort to strengthening and supporting Torah scholars – those who spend their days and nights involved in Torah study. Indeed, Yaakov – the medium between Avraham and Yitzchak – balance and truth – also represents the Torah SheBichtav – the Written Torah. 

When we speak about Tiferet, we speak about the Written Torah. One who wishes to connect with Tiferet does so by studying Torah and also by being a support for those whose fulltime occupation is Torah study. Tiferet is also represented by the entire body which keeps all the vital organs in place and acts as the perfect middle point to joining all of a person's limbs and head. His body is the perfect balance that keeps him alive – just as the Written Torah is the essential body that keeps us all alive too.

Hod – acknowledgment and empathy – is also represented by the left leg – one of the supporting structures that hold the body up. After all, a body without legs is a body that is left limited to only one point. It cannot move about from one area to another. It needs the actual support of its legs in order to be able to bring things into reality. While the body may have a head upon it with all sorts of ideas to accomplishing various tasks in life – it will find most things to be impossible without its legs and feet! (Could it be that only the fastest sprinters in the Olympics realise that without feet they would be nowhere?!) Though in today's times we have a variety of artificial means to making travel possible – the theoretical concept still applies.

Those who support Torah study are rooted in the Sefirot of Netzach and Hod. Indeed as we say – the Torah is a tree of life for… those who hold on to her. For those who support the Torah – the Torah becomes their own very source of life. Torah is not just a source of life for those who are the embodiment of the Torah, rather those who support Torah are blessed with life too.

Those wishing to perfect the Sefirot of the day should strive to support Torah scholars as much as they possibly can – and those who study the Written Torah in particular. Included in this is to strengthen them with their wealth and with their deeds of action – and to provide for them all their needs – their food and the fulfilment of their will. They do this in order that the Torah scholar is free to engage in the study of Torah continuously – so that he need not be distracted from the task at hand – to be totally and 100% immersed in study. 

Those who would prefer to criticise the Torah scholar for apparently wasting his days away instead of getting a job like everyone else and the rest of the world – so that he can support himself without being a burden on society – should do well to reflect on the very real situation of what they do when finding themselves in need of a Rabbi to answer a very intrinsic (and often life threatening) question! Suddenly the importance of a responsible and knowledgeable person becomes apparent, and the "criticiser" is finally ready to admit defeat as he suddenly requires an expert to handle his questions. As our Sages of blessed memory have said, "If one shames a Torah scholar there is no healing for his wound" because he has desecrated the Torah, as it is said, "But they mocked the messengers of G-d... until there was no remedy" (Chronicles 36:16) (Shabbat 119b)

Yet if it is not for the Torah scholar's total absorption in Torah study day and night – so that he can master both the Written and the Oral Law, then when answers are needed – there will be nobody to ask! Once the what-would-be-Torah-Scholar is forced to working like everyone else – the entire Torah collapses. The Hod (glory and support) of Torah – the legs give in, leaving the body motionless, possibly even paraplegic with no means whatsoever of ever moving about ever again.

The criticiser looks well at the present situation while failing to "see the future" – the very needed trait of a "good and proper way" of life (see Pirkei Avot 2:10). The criticiser falls into the ultimate trap of the one who has no clue about real life and promptly positions himself on a path of life which is exactly the opposite of a "proper one" (Pirkei Avot 2:10)

In addition to the qualities above, the person wishing to perfect Hod SheBeTiferet should be careful not to insult the Torah students' studies to cause them to abandon their learning (even when it seems like they may not be making the progress that the other feels they should be making!) Rather one should honour and praise their learning and good deeds, in order that they will be strengthened even further in their service.

One should provide them with books (or the money needed to purchase the thousands of books necessary to acquiring the full range of Torah needed to be able to answer life's every day questions.) One should provide them with a Beit Midrash – a learning centre, so that they can learn with a broad and relaxed mind. In this sense, a beautiful, open and clean building is a basic necessity. An old dungeon with faulty chairs and rickety tables hardly accounts for blessing a Torah scholar with a place to learn – let alone old toilets (often lacking proper seats,) with broken doors and wide open windows for all and sundry to look through to see what is actually happening! Many using these facilities will be qualified Dayanim (Jewish judges) – and one can only but wonder if we would provide our every day judges with the same quality chair, table, study room and toilet!

One should awaken the hearts of others that they should be strengthened in Torah too and that they too strengthen those involved in learning Torah.

Through this, one is able to get a glimpse into the start of acquiring the perfection of Hod SheBeTiferet – acknowledgement of truth.

Beauty of Beauty - Tiferet SheBeTiferet - Constant Growth

The Sefirah related to the 17th day of the Omer is Tiferet SheBeTiferet. Roughly translated it would be Beauty of Beauty / Truth of Truth / Compassion of Compassion / Mercy of Mercy.

Tiferet refers to the actual body itself – that part that joins right and left side. Because of it being situated in the middle, it teaches us the concepts related to balance in everything. Giving is great. Receiving (at the right time) is also meritorious. But being a constant giver or constant receiver is not a comfortable situation. One needs balance.

Likewise being too stern on others can affect many. Being too kind to others likewise can cause more harm than good. One needs to keep balanced in everything one does. Balance – of course, as defined by the Torah's definition (and not our own logic!)

There are many ways of viewing this combination of Sefirot (as with all others too.) For this article, we will take just one idea with a wonderful story – in the hope that it will serve to inspire us on to higher growth in all that we do.

Tiferet refers to the idea of balance. If so, it seems that once one has attained this balance – one has reached the goal of creation. After all, how much more can one do after one has attained complete and perfect balance in everything? Our Sages teach us differently. There is never an end to the growth we can attain. While the attribute of "balance" has a middle point of perfection in all matters, it is also a point that reaches from below to above. This means to say that while the balance remains balance wherever one is on the vertical pole of balance, there is always room for improvement.

In fact the concept of the Sefirah of Tiferet SheBeTiferet is exactly this idea. Just when one thinks that one has attained the balance, one must seek out even greater ways to grow even further in understanding what real balance is really all about. There is never an end to any of the attributes – the Sefirot. On every level there is always the truth, but there is never a case of attaining complete balance because even balance reaches until infinity!

One should never feel completed in having attained the level of perfection demanded by the Sefirah of Tiferet – because there are even higher levels for those wishing to climb the ladder of success in balanced growth.

The story is told regarding Rabbi Saadia HaGaon, the outstanding Torah leader of the 9th century. One evening a student of his came over to visit his Rebbe and caught him by surprise! Rabbi Saadia was rolling in the snow (a practice upheld by many great Rabbis wishing to purify themselves by experiencing the pain of the cold in order to numb the body to physical desires.) The student was amazed and asked his Rebbe what he was doing! "Rebbi, Rebbi," he cried out, "Have you G-d forbid performed transgressions that require such afflictions? And if you can assume you have done something so bad that it requires such afflictions to atone for, what will become of us whose every-days are filled with an abundance of forbidden things since our youth? What are you doing rolling in the snow?!"

Rabbi Saadia replied that indeed he had never ever done any sins that required such atonement as rolling in the freezing snow. Rabbi Saadia explained to the pupil that he had however learned about the necessity to do this from a manager of an inn. Rabbi Saadia related a story that had happened to him. "I had once gone out of town and had lodged by an inn where the manager had not known who I was. The manager had treated me as he would any guest in the inn, making sure he had his basics, from food to lodging etc. but certainly no more honour was given to me than would be to any regular client. Suddenly the news got out that I was in town, and those who knew who I was became flocking to attend to me and to greet me. Men – Torah scholars, women and children all came through and began praising me and serving me."

"The manager of the inn – after realising that I must have been some sort of important personality came over to me and apologised for the way he had treated me!"

"Had I only known who you were," he said, "I would have granted you all the respect due to you. I would have served you faster. I would have brought you better food, a better bed! I would have made sure to honour you accordingly in whatever way I could have to make your stay an easier one, a more comfortable one and a more dignified one."

"From that moment on, the manager began treating me with even more respect in accordance with his ability to do so."

"When I wanted to take leave, the manager came over and began crying and weeping, begging my forgiveness for the way in which he had behaved towards me before knowing who I was. I asked him how he could think all this, after all, he had treated me in the best possible way he could from the moment I had entered the inn. He replied that he had only treated me as he would treat any guest, but that had he only known who I was, he would have gone to even more effort – spared nothing – to make sure I got even better service from him, even above the norm!"

"And so," the managed continued, "I must beg your forgiveness on the little honour I had at first given you – as I had not known who you really were!"

"These words entered and penetrated the innermost parts of my heart as I considered what was being said… If for the sake of the honour of people – of flesh and blood, he had fallen in front of me crying and supplicating that I should forgive him regarding the past, then all the more so when it comes to the Creator of the entire world that I have known well – and yet I now know even better than I did before."

"And so my own service towards Him – my love and fear of Him are even greater in accordance with my recognition of Him now. So I now regret the past and supplicate and request from Him – and I afflict myself with these afflictions that He should forgive me on the little I have done to serve Him. My love and fear of Him have been so small, and my service to Him have been so little in comparison with the way I now understand how great He truly is and even more so as I realise how much I must still learn about Him to serve Him even more so! The more I learn, the more I realise how little I had known of Him before, and how much I must now serve Him even more!"

"For this, I constantly regret my service towards Him as I realise that as time goes on, I must serve Him even more so than I had from before… and must do Teshuva even upon the Teshuva I have already done as I realise just how great He truly is!"

Truth is true wherever it is. Beauty is beauty wherever it is. But when one comes to appreciate – even more so – the greatness of another, the greatness of G-d, then one has to add even more to the Tiferet – the truth and beauty that one has already acquired.

The Middah for the 17th day of the Omer (Tov!) is one which shouts out loudly… Even when you have reached truth… even when you have reached the perfection… even when you have reached balance, realise there are even higher levels within this balance, more perfection within the perfection, more beauty in the beauty and even more truth within the truth itself. There is no end to truth, because G-d – who is Truth, is infinite Himself.

Our duty is to search for the good, the perfection, the truth and the balance. But even when we think we've mastered it, we must realise that there are even further deeper levels to attain. Tiferet SheBeTiferet… Balance of Balance – Mercy of Mercy – Beauty of Beauty – Truth of Truth.