haYom arba’a v’esrim yom, sh’heim sh’losha shavuot u’sh’losha yomim, laOmer: tiferet she b’netzach

“if we swallow the bitter herbs without chewing,

we have not met our obligation”

the Rabbis teach this in Pesachim 115. we must chew the herbs, for part of the point is to know the bitterness. we have to know their bitterness thoroughly before we swallow and make them a part of us. when we are in a world of pain, we must dissolve the sense of bitterness within us by virtue of faith and fortitude, else we haven’t yet walked humbly. tiferet in netzach is compassion in endurance, and also balance in persistence, and an understanding that victory is not always sweet. indeed, victory touched with eternity is seldom directly sweet at all.

consider those who tend elderly parents who are slipping or have slipped into dementia. caring for a child who is terminally ill, or whose injuries after an accident will severely crimp the opportunities that were once nearly unlimited. marriages don’t always fail neatly and quickly. yaakov avinu labored for 7 years only to get a wife he had not sought or served for, having to serve another 7 years to ultimately gain Rachel…..and Leah, the wife not worked for, knew bitterness, overcoming it only in the very, very long view of history, for her son Yehudah, whose name is gratitude to G’d would ultimately become the namesake of the entire People of the Promise.

these are bitter herbs that can’t be swallowed. servitude in egypt was a mess of bitter herbs chewed for centuries. you can’t just swallow them with a positive attitude, you will know the bitterness even as you bring compassionate strength to bear over what can seem an eternity in itself.

rare is the one who can, like Heschel, keep prevent even the chewing bitterness of depression from being a complaint before G’d:

“G’d, i promise you with all my strength to block my worries in myself alone……

and never let my bloody misery soil spotty stains upon Your mood.”

as though G’d wouldn’t know the misery anyway….but the “temimut haratzon” (‘sincerity of will’) to have compassion for G’d’s mood while in such a black spot should make Jeremiah (and the rest of us) marvel. tiferet in netzach indeed.

tiferet in netzach is also the balance necessary in any persistent, drawn out endeavor. like a decathloner, we must be prepared in bad situations to negotiate in and out, applying now more strength, now less. the terrain of any difficult situation requires subtleties in the application of strength and persistence…victory is straightforward in a 100 meter sprint, it is not at all so in the decathlon.

tiferet in netzach is what brought the longing for the return to the Land into a reality in spite of malaria, and drought and repeated war. it takes faith and fortitude to make those bitter herbs into nutrition for our souls.

mussar for tiferet she b’netzach

with another….bein adam l’chaveiro teachers have to decide how much discipline to apply in each situation. a simple zero tolerance will not suit every situation, and it will only rarely help reveal that reason behind a behavior problem. we jews like to argue….at least theoretically to reach better understandings of the matter at hand, but any yeshiva student will tell you that the true “talmid hacham” (‘wise student’) knows when to back off from an argument out of respect for the opponent’s sensibilities. then again, sometimes it is better to press ahead. choose your fights more carefully….and be more sensitive to the opportunities to take it down a notch.

with yourself….bein adam l’atzmo it shouldn’t take any of us very long to see what effect our decisions have had on us over time….both good ones and bad. it should take even less time to recognize the impact our decisions have had on others over time. what may take longer is to carry this memory in the front of your mind always so that it is ready to help in making the next decision. cultivate some wisdom from some of your previous decisions, then hold those thoughts at ready….

kabbalah for tiferet she b’netzach

in assiyah…the world of doing/completion “thou art all fair, my love, there is no spot in thee” (Shir haShirim 4:7). this is said to describe the love of the People for G’d, the unblemished One. this is the reference that Heschel to which Heschel points in his line about “spotty stains upon Your mood”. consider your beloved, how much netzeach would you have to apply to see your spouse as spotless? if it isn’t easy to answer “none”, contemplate how to add more tiferet to the netzach of relationship. if it is easy, then contemplate how much tiferet has already contributed to the level of netzach in your relationship.

in yetzirah….the world of feeling/formation loving children is sometimes more strenuous work than loving a peer! how much adjustment does the average day with teenagers in the house take? meditate on the tiferet/beauty of your child(ren) in your eyes even after having to apply persistent/netzach in a difficult disagreement. hold that thought throughout your day.

in b’riyah….the world of thought/creation contemplate Heschel’s desire to keep his depression from besmirching G’d’s mood. is their another approach that is a better expression of balance/compassion in strength/endurance? an equal alternative?

in atzilut….the world of nearness to G’d/intuition we all have times when we feel closer to G’d than others. consider such a time and try to identify what gifts of the spirit you were given during them. does G’d intuit what we can use better in times of nearness than in times of distress?

kinyan 24 of 48 ways of acquiring Torah

haMakir et Mekomo…..Knowing One’s Place. one must know one’s real accomplishments and failings, to recognize one’s true acquisition of Torah daily. only then can one know their true place, their true standing in the world and the true reckoning of their affect on the world. what you do has effects in this world as well as in the world to come. and the more Torah you acquire, the larger the potential for making good change in the world. but if you don’t know where you are already, well, how do you know where next to plant your foot in your walk?

“know whence you came, where you are going, and to whom you are destined to give an account”

(Pirkei Avot 3:1)

haYom sh’losha v’esrim yom, sh’heim sh’losha shavuot ush’nei yomim, laOmer: gevurah she b’netzach

“how long shall the Land mourn and the herbs of the whole field wither?”

and all due to the prospering of the wicked and the wickedness they bring to the Land simply by dwelling in it. so asks Jeremiah (12:4) of G’d. why is it that bad people sometimes seem to do just fine, and good people seem to suffer? and it gets worse, for only a few verses later G’d tells Jeremiah that he is throwing Israel to the birds of prey and to the beasts of the field. it is very, very bleak:

“i have given the dearly beloved of My Soul into the hand of her enemies”

it don’t get no worser than that. so we have in chapter 12 a battle of the endurance fighters: in one corner Jeremiah on behalf of the People, and in the other G’d, who has endured His People’s failure to do justice, love kindness, and walk humbly with G’d. to which will come victory….victory as in netzach? not victory as in a prizefight, but victory touched with eternity?

G’d is practicing gevurah she b’netzach, for G’d’s promise to the People is covenantal, and the heritage cannot be forever revoked, or, ch’v, cancelled. the Land is the Land of the Promise, after all. what is happening herein is cosmic tough love.

for you see, Jeremiah is missing the point, really. the People suffer, absolutely. but to frame it as he has is to ignore Torah by suggesting that Torah is abrogated by G’d, in a way. the wicked are prospering; the good suffer…sup w’dat? the Land will not bear/cannot bear its fruits, hence we can’t bring things like, well, the omer, or the minchah of shavuot and its famous requirement for 2 loaves. cain’t do it, G’d, cuz we is suffrin sumthin awful under yer wrath.

really? REALLY? let’s do a little Torah 101 and see wherein the real suffering and the real enduring toward netzach….

” I have set before you life and death, blessings and curses. now choose life…”

choose life that you and your children may live. this is the G’dfather of all offers that one can’t refuse. G’d’s answer to Jeremiah’s question as to how long must the Land mourn is simple: until you do justice, love kindness, and walk humbly with Me.

gevurah in netzach calls us to consider whether our endurance, whether our spirit forces, are directed against proper obstacles or not, and whether they are focused at the right time. we, none of us, don’t need no stinkin jeremiads….stop with your kvetching and consider carefully redirecting your energies to do what you KNOW should be done…and helping others to do so too…

“G’d has told you, o man, what is good….”

and you should prepare to endure anything to do what is good. therein is the discipline of your perseverence. therein is the potential for victory that is touched by eternity and cosmic effects, for only G’d’s way can share in eternity. knowing, sincerely knowing that G’d has told you what’s what (now go study) alone should give you some mighty bitachon, some mighty confidence that persistent effort will pay off. what is stunning is that discernment in netzach is not so very hard, for G”d has told you what is good! it don’t no plainer than that. baruch haShem.

mussar for gevurah she b’netzach

with another….bein adam l’chaveiro what is hard about netzach and gevurah in it, is doing the good in the face of powerful sentiment in the souls of those around you against it. the unconventional step is hard to take against peer pressure….but justice is, and mercy is, and humility is….each as real as the person who tells you they are not. but you must choose life for the sake of future generations as well as your own. better yet, help your neighbor choose life too!

with yourself….bein adam l’atzmo consider why it seems to be that resolutions come and go, but goals are pursued. think about it. how many goals have you pursued and celebrated in the achievement? and resolutions? resolutions are pointless unless there is t’shuvah (‘repentance” with a goal to do better next time). confess the wrong, apologize, and set the goal to not fail in that particular again. plot a goal in t’shuvah today…don’t wait til Yom Kippur!

kabbalah for gevurah she b’netzach

in assiyah….the world of doing/completion goals are strategic, but there must be tactics in support of the strategy. you must decide small actions to take on the way to a larger goal of spiritual improvement. what gevurah in netzach brings is the attention and the temimut haratzon (‘sincerity in desire’) to determine all the steps you must take to achieve a goal…no matter how long it takes; no matter how many false starts; no matter what else must also change for the good in some small way in support of the greater good. recall a goal that you met through careful, stepwise planning. devise the plan to apply that same approach to a spirit goal.

in yetzirah….the world of feeling/formation consider how temimut (‘sincerity’) in bitachon (trust-born, faith-born ‘confidence’) will keep you from hubris. from the showoff goal. KNOW WELL that your choice in improving your spirit traits comes down to choosing between a blessing and a curse…comes down only to choosing life. maybe not quite so easy, but the principle is….sincere confidence and cheer in pursuit of life through self-improvement is no vice!

in b’riyah….the world of thought/creation Thoreau teaches that “the unexamined life is not worth living”. is the “unexamined choice of life, the unexamined choice of blessing” also not worth choosing? consider this.

in atzilut….the world of nearness to G’d/intuition we generally hold to Lao Tzi’s old saying “a journey of a thousand miles begins with a single step.” to practice gevurah in netzach is sometimes to simply choose your first step. meditate on the your possible first steps toward achieving your nesxt spirit goal. can you discern which is best easily?

kinyan 23 of 48 ways of acquiring Torah

Kabbalat haYisurin….Acceptance of Suffering. the most commonplace practice of gevurah she b’netzach is in putting the leisure we would prefer away in order to go to work, to do homework, to file our tax return. this is so in the perpetual contest of material comfort against spiritual uplift. we know which one is better for us (‘G’d has shown you…’), but we also know which one is easier, more comfortable, less effortful….it is so in spades with the study of Torah. Torah is not easy. it is profoundly weird, and dense and cryptic….and has required the combined effort of thousands of the most brilliant scholars that the People has produced just to explain something as simple as kosher slaughter. you just kill that critter, right? not quite. and to study the ways of Torah means giving up some time with a virtual game or a consumer activity that leaves you with cool new stuff. remember this watchword:

“gam zu l’tovah” (Ta’anit 21a). ‘even this is for good’

haYom sh’nayim v’esrim yom, sh’heim sh’losha shavuot v’yom echad, laOmer: chesed she b’netzach

“has the kindness of netzach disappeared forever?”

this is how r’ Joseph ben Abraham Gikatilla, 13th century kabbalist and student of Abulafia, translates Psalm 77:9, doubling down on the significance of the “l’netzach” as both the sefirah of the name and the sense of eternity or forever.

the king james version in contrast, translates it (remember it is verse 8 in christain bibles) more colloquially as “is His mercy clean gone for ever?”—imagine! “clean gone” used to be the king’s english!!!

but back to Gikatilla, who was reading very carefully, for the next verse goes on “is His promise come to an end for evermore?” ‘forevermore’ is “l’dor vador”, which we usually translate as ‘from generation to generation’, even though that is not a close reading. but, thinks Gikatilla, if “l’dor vador” means eternity, than what is meant by the use of “l’netzach” in the first part of the verse?

being a good kabbalist, he immediately associates the presence of the word “chesed” (‘loving-kindness’) with netzach with more than just an expression of eternity. netzach is also victory, and we know that G’d’s victory does not change…

“the Netzach of Israel [G’d] shall not deceive and not regret (read shall not change His mind), for He is not a man who regrets” (1 Samuel 15:29)

chesed is directly connected to netzach on the right side of the sefirotic tree. the effects of chesed need not even pass through tiferet (the 3rd sefirah of the chesed-gevurah-tiferet triad), so they are very direct and exert great influence on the work of netzach. the persistence of netzach, the power of it, is not to be regretted anymore than that of loving-kindness. only the dark side would even consider taking the eternity away.

so, how do we work with this chesed-netzach nexus in the first sefirah of the triad that starts the 4th week of the Omer count? well, in kabbalistic thinking, the only real impediment to the extension of G’d’s loving-kindness in the world is the imposition of death since the transgression of the Foreparents, Adam and Eve. netzach is associated with the bringing of Moshiach…specifically with the practical steps needed to help bring that ultimate tikkun about. netzach is all about the sort of victory that is t’shuvah, ‘repentance’. t’shuvah argues against the harsh decree…which ultimately means death (look again at the unetane tokef).

the Lurianic teaching is that in kedushah, in marriage, which is the lower union of tiferet (last week’ sefira hashavua) and malchut (the still to come final week’s sefirah), the union of the spouses takes each to a higher sefirah: the groom to netzach and the bride to hod, both intermediated by yesod, the sefira of the genitalia. yes, sex is more than it might sometimes seem, chevrei. the groom enters into a state of consciousness of timeliness within time. a little bit of immortality, a fending off of death, in the possibility of engendering new life and the ‘out of the world’ sensations that go with it. (we’ll talk more about the lovely bride next week, don’t worry, ladies).

is it any surprise then, that chassidut (‘chassidic philosophy/kabbalah’) associates netzach with bitachon, ie, ‘confidence’? and the forcefulness in G’dly action that comes of bitachon. so chesed in netzach is loving-kindness dispensed through and with confidence. and it is the chance for us to look at the obstacles that seem to keep us from loving well as a glass half full! why? well, we are imitating the spirit ways of G’d, whose victory/netzach is eternal/netzach and never a matter of regret or doubt. it is for us to make the Netzach Yisrael (‘G’d’) manifest in the world. G’d opens G’d’s hand and satisfies the needs of every living thing. for us, then, the hand that we open to offer with chesed is held wide open and extended as far as our powerful right arm can reach in netzach….there ain’t no pullin back.

mussar for chesed she b’netzach

with another….bein adam l’chaveiro doing kindness for someone can change the world for the better in ways that none of us can fully imagine. know that. KNOW that. it is not accident that l’netzach netzachim (‘forever and ever’) is related to l’dor vador (‘forever, as handed down from generation to generation’), so know that the action you take today in loving-kindness has eternal impact on the world. now, what kind thing are you going to do for someone today? (and therefore forever?)

with yourself….bein adam l’atzmo it’s a little trendy for me, but might work well for others, so here goes: formulate a mission statement for your life….or at least for the next decade or so…..do some personal long-term strategic planning (not tactical!) for your walk with G’d.

kabbalah for chesed she b’netzach

in assiyah….the world of doing/completion consider how you can make your good work in the world persistent. remember a time in which you lost yourself in the doing of hard work….for any sort of good end. look to that sort of losing yourself as the model to repeat in your efforts in loving-kindness.

in yetzirah….the world of feeling/formation a person needs a good dose on energizer bunny netzach when faced with chronic problems. family problems, friendship problems, spiritual problems with G’d, ch’v. all need chesed to be extended and not a one-off sort of thing. and the big issue with chronic problems is not the problem itself, but rather our accumulating negative feelings about something that just won’t go away very easily….seem like they never will. netzach is also the power of invention in these times…the energy that emboldens giving a shot at a new way of addressing chronic problems….and the energy to keep doing the necessary repetitive approaches as well. meditate on how G’d manages to put up with us and our failings day after day, week after week, month after month….l’dor vador!

in b’riyah….the world of thought/creation let’s extend the idea begun in yetzirah….every obstacle we face in actualizing our personal mission statement, our moral strategic plan, is chronic until we overcome it. we organize and break things down into manageable parts in our work, right? contemplate one of the areas of improvement you have identified….sigh, if you like….but break it down into steps…and consider it some loving-kindness for your own psyche!

in atzilut….the world of nearness to G’d/intuition athletes talk about “breaking through”, or what we used to call “getting a second wind”. we all of us get a second wind daily if we open up to that fresh neshamah (breathed/breathing soul’) that is breathed into us daily. meditate on part of the daily morning prayer “Nishmat Kol Chai”: “ruach kol basar t’fa’er….tamid” (the spirit (ruach) of all flesh shall honor You…..always). can anything but persistent actions ‘honor’ the Eternal?

kinyan 22 of 48 ways to acquire Torah

Emunat Chachamim….Belief in the Wise. actually it is faith in the teachings of the wise, and belief in the goodness of their efforts in the world. we may doubt whether some teachings are less helpful for us, but we should never turn aside the teaching of our great rabbis and thinkers completely, even when we have good reason to disagree, for we must know, have emunah (‘belief’ in the form of trust) that they intend good in all their teachings. and that they have more claim to wisdom than most of us! Torah is learning as well as teaching:

“faith is the essence of Torah”

now, go study and engage deeply with Torah with that in mind…learn from the wise wherever they are found.

haYom echad v’esrim yom,sh’heim sh’losha shavuot, laOmer: malchut she b’tiferet

“man should put his traits before him and direct them to the middle road…”

in order that “he will be complete in his person”. so advises the Rambam in his Hilchot De’ot (‘the Laws of Behaviour), perhaps mindful of the line between tiferet and malchut that is interrupted by yesod. it is the middle wqy, to be sure, but it is an interrupted flow…tiferet has a direct path to each of the sefirot except malchut.

hence, the kabbalists teach that malchut is in exile from tiferet, and that drawing tiferet and malchut together by way of yesod is a holy thing, not unlike the marriage of a woman and a man. just “come together, right now…. over me” says yesod.

in the interinclusion that makes 3 weeks this shabbat, we are considering malchut in tiferet, sovereignty in harmony. shechina in beauty is not hard to see, yes? but how do we make this bit of one in the other into a greater coming together of one to the other? how do we build upon an interinclusion to make for an intercoursing of shefa (‘divine flow’)? this is always the question when malchut/shechina are discussed….how to “return the princess to her king,” as Matisyahu puts it. we must do it by way of our middot, by improving our middot, we redeem sparks and are ready to do the mitzvot that will uncover the hidden fallen light that is trapped in the klippot (‘husks’).

we know that the shortest distance between 2 points, in this case between keter in the upper world (shamayim, ‘heavens’) and malchut in the lower world (olam, ‘the Creation’) is the middle road with tiferet being the center node and yesod being just below it, closer to malchut. look at the tree of life, ie, the sefirotic tree and you will immediately see this…no mystery therein.

we get a very, very straightforward directive from G’d about how to rectify our middot, don’t we? are we not told to be holy because G’d is holy?

“…you shall sanctify yourselves and be holy,

because i am holy…”

well not exactly. the verse (Leviticus 11:44) instructs us to get holy before we learn why…the cart seems to be before the horse. and it is important that we realize that we have to work down here in olam and not look to the heavens as our starting point. malchut is utterly grounded, the lowest of the sefirot. tiferet is middling, but unimpeded between middle and the heavens. we are forced to work around the yesod pivot point, as we learned yesterday.

Rashi explains that we are to make ourselves holy on earth, and G’d will make us holy above. the Baal haTurim goes further, telling us that: “one should sanctify oneself at the time of marital relations.” well, that is pretty earthy. so this holiness stuff…when we do IT, we, uh, DO it. woot.

but malchut in tiferet is but a hint of how. but it is a very important hint: no manipulation, no controlling, no domineering, harmony in beauty calls for equals in love, just as it calls for us to be balanced in our approach to everything else. be passionately harmonious, chevrei, not merely so. we are taught to “acquire” a friend for ourselves, which is taken to mean a study partner, but the great “kinyan” (‘acquisition’) is the ketubah, in which a spouse legally acquires a spouse by binding contract….so the verse might just as well be telling us to acquire a friend in marriage. malchut in tiferet is a marriage of friends sefirotically…a balancing of desires seferotically. we are to be ourselves harmoniously of 2 minds….not divisively, but harmoniously…and the flow of shefa by way of yesod reminds us of the bonding of 2. but you always knew that 2 heads are better than 1, right?

it is shabbat, all you marrieds…..remember, it is a greater mitzvah on shabbat. presence in beauty…malchut in tiferet.

mussar for malchut she b’tiferet

malchut-tiferet with another….bein adam l’chaveiro be aware of your affect with all those you meet…as aware as you are with a lover. THEN you want to put your best face forward, of course, but to do it always is bring sovereignty of a smile and an engaged mien to bear in the wider world. you prefer to see a bright face, yes? well, love your neighbor as yourself.

malchut-teferet with yourself….bein adam l’atzmo it is commonly said that it requires more muscular exertion to make a frown than to make a smile….but that isn’t true. smiles are harder work. so give yourself a better workout. smile. it is a most infectious form of exercise.

kabbalah for malchut she b’tiferet

in assiyah….the world of doing/completion to make balance in the world, is to give harmony greater sovereignty in the world. this is sanctifying yourself on earth. but it can be a team sport. as this completeness of 3 weeks falls on shabbat, bring balance to the world by visiting the elderly and sick, particularly by bringing children to seniors. when you see the smiles that will arise, note them well, and hold that image in mind thereafter.

in yetzirah….the world of feeling/formation another way to bring harmony and balance into the world is to receive it! we all need somebody to lean on, so seek guidance from a friend you have acquired this shabbat. listen well, for advice from those who’ve walked some of our paths is essential to any spiritual journey.

in b’riyah….the world of thought/creation we’ve been going out into the beauty (tiferet) of the world in spring this week, but there are ‘mindscapes’ that also must be walked. shabbat is such a mindscape year round. walk less in the world today and more in your mind. are the features of your shabbat mindscape as rich as those in the world outside? if not, do a little shabbat-worthy work and make your shabbat mindscape more rich…shabbat is for remembering Creation after all!

in atzilut….the world of nearness to G’d/intuition r’ Heschel teaches that “prayer is an invitation to G’d to intervene in our lives.” as you pray this shabbat, invite the Holy One in….a sure path to the holiness that is malchut in tiferet.

kinyan 21 of 48 ways to acquire Torah

Lev Tov….Good Heartedness. your attitude in the world and the face you bring to others will directly influence both the quantity and quality of Torah you gain. good cheer, open engagement, careful listening, and eagerness are all ways to not only change the climate of the world around you, but to come to superior understandings of the meaning of Torah. lishma should be in joy, so we end the week of tiferet with a very easy to understand quote from the sefer Tiferet Yisrael:

“a good heart includes a soft nature and the ability to act joyfullyfor the benefit of others”

haYom esrim yom, sh’heim sh’nei shavuot v’shisha yomim, laOmer: yesod she b’tiferet

“all trees rejoice in G’d’s resonance….and all plants dance in G’d’s rejoicing”

this from the Midrash Heichalot Rabatti (24:3) is but a single indicator of how the resonance of G’d is shot through the core on Creation. but i think it also surprises us a little. dancing plants is a little outside the mainstream judaism you grew up with, yes? but r’ nachman wouldn’t be surprised:

“how wonderful it is when one is worthy of hearing the song of the grass. each blade of grass sings out to G’d without any ulterior motive and without expecting any reward. it is most wonderful to hear its song and worship G’d in its midst. the best place to meditate is in a field where things grow. there one can truly express his thoughts before G’d, for grass will awaken the heart.” (Sichot Haran 163)

and the stream is not of recent vintage, no matter how modern it will sometimes sound:

“since you are composed of all of creation, the animals in your environment mirror important qualities back at you. they are part of what can keep you in balance. live in balance with the creatures of the world and they will be good for you.” (Midrash Tana D’bei Eliyahu Rabbah 1)

these are lessons not only in the deep implications of evolutional thinking, but also simple statements about the nature of yesod (foundation/development/procreation) in tiferet (balance/harmony/beauty/compassion). yesod is associated in soul with the power to contact, connect and communicate with outer reality…it is in league with the utter grounding that the trees and the grasses literally and spiritually rely on. tiferet is the reflection of malchut, which is the deep grounding below yesod, and yesod is the pivot point (mapped literally to the genitalia) that brings the upper worlds of soul (in tiferet directly from keter) into conjunction with the lower worlds of soul (in malchut, separated from the upper worlds only by yesod).

let’s make it simple: we have learned that the genitalia are the nexus between soul realm and physical realm. procreation is foundational, and it relies on bonding of the Created to make one flesh of twophysically and spiritually….conception is the point of bonding between the two. there is the dna of the Created World and the still older life-force of the Inserted Primordial Light. gestation is the melding of spiritual-biological in a unique yet characteristically enspeciated Creature. and the inner world of soul melded into the outer reality of biology recognizes all the other melded forms in the world, whether in grasses and trees, or the birds and the bees.

the bonding of the all is especially available to us in the vegetation that has been our purpose (stewardship of the garden) and our temptation (choosing the wrong tree from which to eat). centered in the generative; anchored in the soil. are we surprised that the genitalia are the nexus of both the miracle of giving forth life (birth) that is nonetheless the most natural thing on the planet (birth), hence not miraculous at all?

we see the bonding of spirit and form best in this. we all see it and feel it. whether we then later deny and belittle it depends on the strength of our yesod in tiferet.

if you are more attuned to the melding in all of Creation around you, you know the trees have presence beyond their wood. and we are making huge fuss about grasses, ain’t we? after all, what is barley? what is wheat? what is Omer? during pesach we reground the grass fruits that sustain us….then re-enruach them in the sefirat haOmer, rebalancing ourselves by Shavuot.

there is no spiritual parallel in the world of animalia…except through the korban. do you see how our practice is veggie focused?

we call bread the staff of life. yesod it is the symbol of life in the midline of the tree of life. even in death:

“may our soul be bound/sheafed up in the binding/sheaf of eternal life.”

mussar for yesod she b’tiferet

yesod-tiferet with another….bein adam l’chaveiro we have an expression, “my word is my bond.” mean it, and be sure to speak truth always. make sure your soul is bound up in the binding of current life.

yesod-tiferet with yourself….bein adam l’atzmo the emotion that breaks bonds most quickly and assuredly is anger. it makes trees of grasses, mountains out of molehills. but the blood in the head lessens your hearing…your bond with the song in the grasses is sure to be broken. “keep it together” and avoid anger entirely today.

kabbalah for yesod she b’tiferet

in assiyah….the world of doing/completion harmony/balance is the opposite of chaos/imbalance, right? yesod is foundation/strength and you have the opportunity today to add “backbone”…or maybe ‘trunk’…to harmony or alternatively to chaos. which do you choose? contemplate how to make the better choice firm.

in yetzirah….the world of feeling/formation when we are boun to the entirety of the world around us, we sense the celebration of all in G’d. we acknowledge this in prayers, but how often do we go outside and listen to it? find time to get back to the island of world and mind.

in b’riyah….the world of thought/creation every whisper/of every waking hour/i’m choosing my confessions/trying to keep an eye on You….G’d. say it. mean it in your prayers. the world is there to cheer you on if you listen. if you will it, it is no dream.

in atzilut….the world of nearness to G’d/intuition we pray in the morning: “the organs that You set within us, and the spirit and soul that You breathed into our nostrils, and the tongue that You placed in our mouth….all of them shall thank and bless and praise and glorify and exalt and revere and sanctify and declare the sovereignty of Your Name….all my bones shall say: ‘G’d, who is like You?” the grasses sing and, come Messiah, the trees will clap hands and sing as well. prayer is ‘groundwork’….it is yesod heavy. dwell in your gut, can you sense your innards rejoicing in G’d today?

kinyan 20 of 48 ways to acquire Torah

Erech Apayim….Slowness to Anger. this is actually one of the 13 essential attributes of G’d that were revealed in the wake of G’d’s passing before Moshe as he was held in the cleft of stone. we recite it on holy days throughout the year, and most memorably often during the Days of Awe. when you work to put your anger in your pocket, instead of in readiness between your eyes, you are following after the way of G’d G’dself. as we learn in Ecclesiastes (7:9…nothing to do with the borg in this case, you trekkies):

“Don’t be quick to anger, for anger lodges in the heart of fools”

and we have said that your innards should spend their time in thanks/praise/glorification/exaltation/reverence/sanctification of haShem

make like the grasses and the trees if you want to acquire Torah and a heart not of anger, but of wisdom.

haYom tish’a asar yom, sh’heim sh’nei shavuot vachamisha yomim, laOmer: hod she b’tiferet

“her ways are ways of pleasantness, and all her paths are peace”

many of you will recognize this as the next to last line in the “etz chaim hi”, said as the Torah is returned to the ark. i read it as a proof text for permission to relax now and then in my errors of interpretation and understanding….or just the many errors of explication that i’ve made already (and will no doubt make more of) in this effort to share the sefirat haOmer. for even when the explanation doesn’t work, the study nonetheless happens…and that is Torah lishmah (‘study for its own sake’, understood to mean ‘for the sake of Heaven’) even without our intention when we err!

if yesterday was devoted to the force of netzach in breaking down barriers to compassion/balance/beauty, today, in hod, associated with humility/gratitude/splendor, we grow quiet in the face of compassion, balance, beauty and harmony that already surrounds us. it is always there; there is no place without it because all of Creation is a manifestation of G’d’s glory, and there is no where where that glory is not. G’d’s glory fills the earth.

but to understand hod in tiferet, splendor in beauty, we have to put away so much of our self. we are called “m’daber” in the rabbinic literature, ‘the talker’ for our proclivity to name and classify and analyze with exquisite subtlety in words all that catches our attention. we erect barriers in our efforts to understand more deeply. we are all-in-one machines that erect new barriers even in our process of stripping down to get closer to seeing another glimpse of G’d in nature….nature being the only aspect of G’d’s wonder that we can always grasp (if we are only awake). nature is the G’dstuff in which we live, the stuff of which we are….that we bluster through… over… around and beyond daily, every waking hour.

all the paths of Torah are pleasantness; all of them….even the broken, breaking, dissecting errant ways we sometimes derive are ultimately paths of peace. why? well, can you think of any self-understanding that comes without making mistakes? even pharaoh’s path was Torah, right? he quite literally descends to G’d, and with that descent comes freedom and peace, precisely as G’d intended all along.

but Chazal (rabbis of the talmuds) point out an even easier way. they teach that G’d created all with Torah….so everywhere you look is another path of Torah. and r’ nachman made the fields his place for Torah and prayer and meditation on G’d. everywhere. just look and see. and he also made clear that his every step was itself a step toward the Land of Israel, that is, the place of rectification and cleaving to G’d. every step is on a derech noam, on a ‘pleasant path’ toward the great good. just look and see.

it is hard to think of anything more beautiful than beauty…until you traverse the tree of life a little further and come to the splendor of beauty in quiet hod, beauty in thanks, in a smile without a word and without even the sound of a laugh. “hinei,” people….’behold’ all around you. it is all in hod. silent, eloquent, all a testament to the splendor and wonder of a G’d that gives us simple splendor in the grass…

why am i not a flower, a person-flower?

bless me, my spirit with tenderness instead of might.

to own smiles instead of words, and always bring light to the world.

to be able to give love, good fortune with my hair, like orchids.

and may my way through rooms be like finger-touches on piano keys.

tenderness, you ineffable name of G’d, be my image of G’d!

mussar for hod she b’tiferet

hod-tiferet with another….bein adam l’chaveiro i’ll bet that a lot of you welcome folks home from school and work with a pleasant “how was your day?” there is a little everyday compassion in that. but it might well be answered with the grumbles of daily disappointments and disaffections….or the disconnected minimalist “fine.” so get a little rad and reset the routine gently…..ask “what were the beauties, the wonders of your day?” if they can’t tell you, send them outside immediately to lay in the grass and look up, or down, or all aroun. at’ll fixem.

hod-tiferet with yourself….bein adam l’atzmo smile when you make a blessing today….no quick-get-it-out-of-the-way utterances, please.

kabbalah for hod she b’tiferet

in assiyah….the world of doing/completion baruch haShem, we are not only given to using words to make or find beauty. we decorate our living spaces. we spend lots of time getting just the right paint for a room’s walls, yes? and then what? we let our own creative work, our own engagement, recede into, well, wallpaper as we direct our attention to the television, the radio, the internet (well, yes, even this blog), hanging on the distracting and novel and noisy and sparkly. we consume without a lick of appreciation. go back to your own spark of creation in your place and remember why you so loved a particular paint for a wall, or a painting or a vase, or even the order that you impose in your cabinets in how you put your dishes away, or how you insist the dishwasher should be stacked…..it is all your sense of beauty and order at work. pleasant ways are found therein. don’t be unmindful of it!

in yetzirah….the world of feeling/formation every year the garden brings forth changes. changes in what you planted…changes in the volunteers that have taken root….changes in expression of abundance. remember the blooms of a previous year. compare them to this year’s early arrival of almost everything. be grateful for the variety that continues to enrich the order of your garden. and let your ruach flit with joy.

in b’riyah….the world of thought/creation pray from a siddur today (if you can read this, you can find one online if need be) and try to be mindful of the ‘order’ (“seder”) of the prayers. compose a brief transitional explanation or 2 for yourself. or read this week’s parshah for shabbat, mindful of the fact that the selection that is the week’s ‘portion’ is itself an ordering of words. be grateful for the words and for those who took great care in ordering their use for the betterment of your spirit.

in atzilut….the world of nearness to G’d/intuituition get out in the fields and forests like r’ nachman and the Besht. listen. pray. try to return the birds’ calls. see if you can see the Presence of G’d in the hiddenness of his nonCreation nature….G’d is not made of Creation stuff….but all of Creation is of made of G’dstuff. as you are looking, remember that every move you make, every breath you take, G’d will be watching you….

kinyan 19 of 48 ways to acquire Torah

Miyut S’chok….Moderation in Levity. Ben Sira 21:20–“a fool raises his voice in laughter; the wise smiles in silence”

haYom sh’monah asar yom, sh’heim sh’nei shavuot v’arba’ah yomim, laOmer: netzach she b’tiferet

“there is no light as brilliant as that light that emerges from out of the darkness”

the Holy Zohar (vol 3, folio 47b) brings this teaching to illustrate the importance of challenging the obstacles that face all of us in rectifying our spiritual traits and in learning to walk more humbly with G’d. essentially, the more difficult the obstacle overcome, the more powerful the rectification…..it is the effort that matters and not simply the achievement (see Avot 5:26). the example given is none other that the power of G’d, who brought light to the tohu v’bohu, bringing it out of utter darkness and absence of light.

r’ Tarfon offers a variation on the theme of struggle, also in Pirkei Avot (2:20): “yours is not to finish the task, yet neither are you free to desist from it.” it is the effort that matters most…..always walking humbly, never ceasing from the great task of doing the Way to repair the world.

netzach in tiferet is the courage to fight the good fight for compassion and the beauty it brings in truth. it is NOT easy to be compassionate to all always. anyone can find a situation or person or circumstance that is so personally revolting that we must struggle mightily to overcome loathing in order to do the compassionate good. i will never forget the scene in the film ‘Ben Hur’ in which Judah finally resolves to go deep into the dank, close cave in the valley of lepers to rescue his sister, going from disease-ridden, curtained shelter to shelter, viewing countless suffering in eaten away flesh and despair, and ultimately putting himself in direct contact with his nearly dead sister by lifting her and carrying her out of the cave. netzach came to me right then and there.

in netzach we channel our desire to risk-taking to rip off the husks that conceal the still burning embers of Divine Light. the compassion is all the greater for the force that must be brought to bear to make it happen in the world.

but few of us will face the valley of the lepers. most of us will have to battle a far more insidious enemy to strive to bring tiferet to all our waking moments: the world of distraction, convenience, conventional thinking, indolence, listlessness, ennui, inertia and habit. habit is the great enemy, for it is mindlessness reminding itself only of itself in an endless feedback loop of unthinking regularity and familiarity.

compassion withers in the face of this sort of wasting away to what is less than your soul-self. doing compassion takes effort and time. it is inconvenient almost always. it has to get in your way, get in your face. netzach is the courage of your compassion. the resolve to stay balanced, to persist, and to make harmony where none is yet found. it is steel in the magnolia.

mussar for netzach she b’tiferet

netzach-tiferet with another….bein adam l’chaveiro we love to argue, don’t we? try to find the truth (the tiferet) in opposing opinions within your familiy or with a friend or acquaintance. s0metimes the compromise reached is its own new truth.

netzach-tiferet with yourself….bein adam l’atzmo bring to mind 2 mitzvot: 1 that you already do, and 1 that you know you should do but dont. analyze the 1 you already do and understand why you do it. can you bring that understanding and make it bear upon the mitzvah you don’t yet do? (yes, i said ‘yet’.)

kabbalah for netzach she b’tiferet

in assiyah….the world of doing/completion humans are full of underused brainpower and undeveloped potentials…this is true in soul as well. netzach must be applied to get that indwelling couch potato nefesh up and moving in an unfamiliar direction. find something within you that you’ve expected/hoped you had, and plan a path to develop it.

in yetairah….the world of feeling/formation remember a time when you had great clarity of purpose, and persistence of spirit to see some particular thing done. did it feel good? did you feel more powerful then? ambition is ok within spirit-driven ambition. remember that clear strong time, and enjoy the feeling again.

in b’riyah….the world of thought/creation clarity and persistence sometimes happen by accident, but the spirit warrior will bring intention (‘kavanah’) to bear on potential and on power. apply cosmic intention to one of your best potentials or proven strengths and make it more. before you do the act next time, say that you are doing it to restore harmony of the Creation with the Creator…..and mean it.

in atzilut….the world of nearness to G’d/intuition gravity continues to hold you to the surface of the earth. your electrons don’t just linger in some improbable positions. you wake up breathing, your heart still sending oxygen to the farthest corners of you being. there is netzach within and without you always…quietly persisting, driving. recreating. meditate on this.

kinyan 18 (am yisrael chai!) of 48 ways to acquire Torah

Miyut Sichah….Moderation in Speech. sometimes it is just a matter of slowing it down. those of us who have overcome a stutter, or who still tend to stammer, have practiced for years to slow down our speech pattern to establish better breath control and to bring room for easing into sounds. how silly is it that we don’t ordinarily bring a similar discipline to the content of what we say and the frequency with which we say it? if you wish to speak with soul deliberation, you will weigh your words on the scale of truth (tiferet) before you speak them at all.

haYom shiv’a asar yom, sh’heim sh’nei shavuot ush’losha yomim, laOmer: tiferet she b’tiferet

” the Rushing-Spirit of G’d flitted over the face of the waters”

this is the description in Genesis 1:2 of the Presence within the tohu v’bohu (’emptiness’ or ‘chaos’) of the as yet unmade creation. i have always viewed this description as being the ‘physicalesque’ manifestation of G’d presence in the unprecedented state of tzimtzum (‘withdrawal within’)….it answers in a way the question of what was the Presence of G’d in the Absence of G’d that G’d created in order to Create.

the whole of Creation being the utter release of Chesed within the utter confines of Gevurah in the emptiness made within the withdrawal of the without end….making a border where none could have been….ein sof is literally ‘without end’, without border, without phase change, without delimit of time or anything else, without escape horizon….suddenly self-limited within.

ruach is the rushing-spirit, the wind spirit, the spirit of turbulence, of flitting. the waters are the primeval Torah in which all, absolutely all that is knowable is to be known ultimately. i imagine that when G’d is not everywhere in absolute ein sof, then G’d’s touch is without stop, flitting/hovering over and around every part of the emptiness, forming and unforming like clouds, else it would again immediately become ein sof, for there is utterly nothing sustainable–nothing itself is not sustainable–without the Touch of G’d constantly.

the gematria of this phrase from Genesis is 1369. 1369 is also the gematria of the first triad of the lower 7 sefirot: chesed (72), gevurah (216), and tiferet (1081). the first and greatest center of all the interinclusions, for tiferet is center of centers in the middle way of the tree. tiferet is itself Torah in that it is the only sefirah that is directly connected to all the others…save malchut. and it is Shechina that is the Divine Presence in malchut, the Presence of G’d in Creation that is not Torah, that is independent of Torah, that was not created out of or by way of Torah. but to end the exile, malchut will have to be gathered into tiferet, and Torah into Shechina, to end the exiles of Creation. we should all know that sovereignty will have to be all compassionate to achieve the great rectification. no more war, no more dictatorial rule, no more market forces…….just compassion in its expression in power–rule by way of nothing but empathy/integration/harmony….the great Beauty, tiferet in tiferet…..entering into malchut in the end times.

1369 is also the square of 37, and the earliest gematria of 37 is in the name of Hevel (Abel), the son of Adam and Chava whose offering of First Fruits was the perfect and accepted korban (‘bringing near sacrifice’). but Hevel was slain by Kayin (Cain), whose offering of the carcass of one of the flock was not accepted. and power outside of compassion was born, in severity of the left side.

the Omer is all about the first fruits of barley, leading to the first fruits of wheat at Shavuot…the new year for the sustaining grains that are the bread that feeds the world. the bread brought forth from the earth directly by G’d, in his compassionate will, as we say in the motzi blessing. Hevel brought the Omer, the barley to begin the count. and in a real sense, we still await the ripening of the wheat in the times of the Moshiach, when swords will be beaten into ploughshares to tend the fields….and none will know war no more.

the word “hevel” also means ‘vapor,’ which is what rises from our heated study of the sea-waters of Torah, engaging ourselves vigorously in plumbing its depths…..as Chazal teach:

“the Torah of this world is hevel compared to the Torah of the world to come”

but therein the beauty of the integration in integration that is tiferet in tiferet, for we all know the rain cycle, yes? evaporation from the great waters condenses in the clouds till water precipitates as rain and returns to earth and to the waters, over which the clouds hovered. do you see now how G’d’s great mark of compassion, his rachamim for us all, works?

“if you walk in my statutes, and keep my commandments, and do them; then i will bring your rains in their season, and the land shall yield her produce, and the trees shall yield their fruit”

when we choose the waters of Torah, we choose life. all in harmony, all in balance, all integrated; the life-giving rains raining the rachamim upon our heads and hearts and hands. tiferet in tiferet is the water in the vapor in the rain….the Rushing-Spirit of the Chai haOlamim (‘life of the worlds’) still flits above…wandering lonely as a cloud.

mussar for tiferet she b’tiferet

tiferet-tiferet with another….bein adam l’chaveiro my teacher, r’ mordechai eliyahu, zt”l, taught that raising both your right and left hands together while saying the line in the ashrei prayer “You open Your Hand and satisfy the needs of all creatures” was a great yichud in hiddur, signaling the harmonizing of chesed and gevurah in tiferet. when you shake someone’s hand today, use both your hands. it is an embrace in tiferet.

tiferet-tiferet with yourself….bein adam l’atzmo consider your most deeply held opinions about the nature of people. is your current view balanced? if expressed, would it tend to bring people together and create harmony? if not, work hard today to rid yourself of this error in your thinking. make your mind ready for compassion, not division.

kabbalah for tiferet she b’tiferet

in assiyah….the world of doing/completion this time of year, the wording of our prayers changes focus from rain to dew. consider how dew is another life-giving precipitation of hevel in compassion. contemplate what is the sign in dew that is parallel to the rainbow in rain?

in yetzirah….the world of feeling/formation most of us who are not afflicted with a psychological pathology, ch’v, are able to harmonize our good qualities with out faults. we do it without thinking most of the time. meditate on this harmony today. what else can you fold into it to make it more beautiful?

in b’riyah….the world of thought/creation Proverbs 10:6 teaches us that ‘blessings are upon the head of the righteous’. can you make the blessings that are upon your head rain upon that of another?

in atzilut….the world of nearness to G’d/intuition r’ kantrowitz brings this teaching: the 17th word of Psalm 67, the psalm we say each day as part of the counting of the Omer (see the spirit guide in this blog, is “yoducha” (‘they will thank you’). today is the 17th day of the Omer. meditate on the deep gratitude you owe to G’d for the blessing of spirit, the blessing of existence in Creation, the blessing of rain in its season.

kinyan 17 of 48 ways to acquire Torah

Miyut Sheinah….Moderation in Sleep. my personal favorite (see Proverbs 6:9, 10). there is a popular story told to yeshiva students about an encounter between the Netziv, legendary rosh yeshiva of volozhin, and his younger co-rosh yeshiva, r’ chaim soloveitchik (founder of the Brisk method of talmud study). r’ chaim told it as follows (with “me” swapped out for r’chaim, as i am not he):

one night at 3am the Netziv, who was very old at the time, called for his granddaughter’s husband, r’ chaim soloveitchik. r’ soloveitchik. r’chaim rushed to the Netziv, worried that the older rav was not well to be calling him at such an hour. when he got to the Netziv’s room, he found him studying from several volumes of talmud. the Netziv said that he wanted to show him (r’chaim) a proof of something they had argued out the previous day. r’ chaim asked the Netziv to give him a minute to make the blessing for Torah study, seeing as he, r’ chaim, had just woken up. the Netziv heard this and started weeping. “what will become of this younger generation? it is already 3am and you, reb chaim, haven’t yet said birkat haTorah!”

the proverb (6:9. 10) asks, “how long will you sleep? lazybones. when will you rise from your sleep?”, but i prefer in this case Milton’s Comus:

“what hath night to do with sleep? night hath better sweets to prove”

haYom shisha asar yom, sh’heim sh’nei shavuot ushnei yomim, laOmer: gevurah she b’tiferet

“uprightness and justice are the shape of Your love, the earth is full of Your kindness”

tonight we consider the interinclusion of discernment in compassion. but it is also Rosh Chodesh Iyyar, the first of the 2 new moons that fall withing the period of sefirat haOmer. and it is not incidental that this Rosh Chodesh actually presents us with a nice way to illustrate the notion of discerning compassion….that the strong 5th line (5 represents the power of division, of breaking things down to facilitate understanding, or a powerful discernment, if you will) of Psalm 33 points it up so well is, perhaps, not coincidental.

the central thrust of gevurah in tiferet is the question of whether the compassion you feel and act upon is commensurate with the need of the one receiving it, or the situation that elicits it. there is also the issue of discernment of interest in compassion–there are those who focus all their compassion close to home in family and friends (it is not compassionate to say that the poor of vietnam are the concern of vietnam, for instance), and others who do the opposite, focusing on those in distant lands, directing little compassion to those in need close to home (why would anyone overlook needs in their own community to only give to help the poor in vietnam, for instance?). and discernment is also brought to bear in the tzedakah that is dispensed–how much must we examine the likely use of any help we give?

the doing of compassion can be more or less efficient….the unbound chesed is not the middle way. we can pick and choose amongst charitable opportunities….within limits, being careful to start close and work out in ever widening circles of righteousness. but there is a simple baseline: if we are asked to help provide food by a needy person, we must give something if we have anything at all to give…even if we don’t know for certain that the funds will be used for food. we needn’t contribute to bus fare, or housing, or “just help” if we have reason to suspect fraud, though we are also taught not to be suspicious. but food help cannot be turned away so long as you have so much as a penny that you can afford to give.

the words used in Psalm 33 are “tzedakah” ‘uprightness’ and mishpat ‘justice with a strong notion of law’….and chesed ‘loving-kindness’. so we have obligatory responsibility giving, law compliant giving, and loving-kindness, which includes actual involvement in volunteering time and person as well as giving.

it is this complex that will bring 33, rosh chodesh, and minhag/halachah to bear as an illustration of gevurah in tiferet of a different sort. many of you probably know that we are in a limited state of aveilut (mourning) during a large part of the time of counting. this is due to the deaths of r’ Akiva’s 12,000 pairs of students (chevruta…the arguing friends of talmudic study) within 33 days during the sefirat haOmer period in the time of the rebellion against Rome. perhaps fewer of you know that the students were said to have died of the plague due to failure to “respect” each other….they failed to achieve the harmony of tiferet, hence, there Torah was not a suitable carrying on after the great r’ Akiva. (the standard is very high for yeshiva students, yes?!)

so to this day, we mourn the deaths (which nearly wiped out Torah in the Land) by refraining from enjoying music, dancing, frivolity, and grooming beyond what is necessary for hygiene and tsniut. (a mazel tov shout out to r’ mendy and alta goldstein, whose son will have “upsherin”, his first haircut at age 3, this coming Lag b’Omer!). but there are 2 customs regarding the period of mourning. the sefardim and most chassidim begin mourning with the onset of sefirah and break off at the 33rd day of the Omer count, ie, Lag (it means 33rd day) b’Omer.. the central/western mitnaged tradition is to begin mourning at Rosh Chodesh Iyar and continue until the day after Rosh Chodesh Sivan, which is 3 days before Shavuot. the third way is that of the Maharil, who held that 33 days during sefirat haOmer was crucial, but that no students died on the holiest of the days between Pesach and Shavuot, ie, 17 days comprising the 7 sabbaths, 6 days of Pesach, the day after Pesach, and the days of Rosh Chodesh Iyar and Sivan. so 33 days of mourning out of 50, but not in an unbroken succession.

this could lead to problems in many communities with mixed populations of sefardim, chassidim, mitnagdim, and those who follow the ruling of the Maharil. what if a mitnaged held a wedding and invited his sefardic friends to attend the blissful holiness during the mourning period for the sefardim? or vice versa? r’ Moshe Feinstein, the only just about universally recognized Torah decisor of the last century, ruled that any jew could, and should, attend a wedding for one of a different tradition regardless of their own mourning tradition. indeed, he also ruled that jews could switch their mourning period from year to year if need be….so long as they observed 33 days within the time of the sefirat haOmer (with some caveats for maintaining peace within a community).

r’ Moshe Feinstein’s compassion in this decision allowed for mutual respect between the different minhagim. by taking this approach, without missing the central halachah of 33 days, r’ Feinstein did a rectification of the error of the 12,000 pairs of r’ Akiva’s students by multiplying the harmony in the People. THAT is using discernment/gevurah in compassion/tiferet….oh, and if you need to spruce up with a trim for Rosh Chodesh or a wedding? well, that’s ok too!

mussar for gevurah she b’tiferet

gevurah-tiferet with another….bein adam l’chaveiro we should all be aware that our personal need for space will affect our relationships with others. sometimes we need a little more space than at other times. assess your needs and set appropriate boundaries for the good of your relationships with others.

gevurah-tiferet with yourself….bein adam l’atzmo you are responsible not only to your relationships, but also to yourself. if you don’t already, set up a calendar and get rigorous about recording appointments and other necessary times so you can navigate your world in better balance.

kabbalah for gevurah she b’tiferet

in assiyah….the world of doing/completion editing (which i need to do more carefully in these posts) is the process of rectifying error and bringing about better form through discernment. we can do the same with out spirit traits. consider your traits and practices. which are the necessary? prune out the deadwood of habits to bring clarity to your way.

in yetzirah….the world of feeling/formation it takes a village to raise a child, they say. and they mean that we all have something to offer to those in need as they grow in their character. examine your spirit skills. which are the ones that you could most usefully teach to another? just do it.

in b’riyah….the world of thought/creation harmony doesn’t just happen in music or color or amongst people. each of us has to think through the available notes, or pigments, or spirit traits to find which will balance or harmonize best in each situation. focus on your harmonies in family and community. contemplate what prompted you to bring those notes, colors, attitudes to bear. respect the balance you have achieved.

in atzilut….the world of nearness to G’d/intuition each of us has a prayer or a reading from Torah that seems most beautiful to us. or maybe you find beauty in other places and need to do hallel for those findings. contemplate the beauty you find and pray it…raise it up as an offering to G’d.

kinyan 16 of 48 ways to acquire Torah

Miyut Ta’anug….Moderation in Pleasure. jewish mourning is a stripping down of the joy we ordinarily seek to build as part of our avodah, our work for G’d in the world. like fasting, it is a practice that puts away things that tend to carry us away….the result being that we have the stillness internally to be more present to other things. usually to things that we don’t ordinarily take as much to heart. r’ Akiva’s students, in spite of having the greatest Torah master of their generation (of perhaps any generation) failed to get simple mutual respect, balance and harmony between them correct. due to this sever error a great plague (read disharmony and unbalance) was unleashed amongst them. disharmony is death to the highest aspects of spirit, and the fundamental underpinning of compassion is respect for the person and circumstance of your neighbors, family, friends, and community. empathy is a fellow feeling, and when it is lacking, rachamim (the embrace of the womb) is elsewhere.

“moderate your pleasures of olam hazeh (this world), but maximize the pleasures of olam haba (the world to come)–the pleasure that comes from serving the other. “

haYom chamisha asar yom, sh’heim shnei shavuot v’yom echad, laOmer: chesed she b’tiferet

“loving-kindness and truth are met together”

occasionally the sod (deep kabbalistic meaning) springs to the surface. it is so here in Psalm 85 wherein the hebrew actually says that chesed and emet (a second name for tiferet) encounter each other. and the result is the ‘kissing’ of peace and righteousness, which again reveals the balance that is wrought by the interinclusions in tiferet. so strong is this tendency toward G’d’s truth in harmony, the the tzedek of gevurah and wholeness of chesed are cheek to cheek. we end up with what we might call loving-righteousness, or compassion. this is the essence of G’d’s truth, for it too has both the quality of overflowing exuberance and obligatory goodness….remember that in the phrasing of the attributes of the Holy One (Exodus 34:7), G’d proclaims that this is a singular middah ‘quality or trait’:

“….v’rav chesed v’emet….”

G’d is ‘abounding in kindness and truth’; G’d is the very essence of bounty, harvest almost without measure in this arena. so it was revealed to Moshe as he was held in the cleft of rock, from which perch he saw only G’d’s back…perhaps the knot of G’d’s t’fillin….the eternal reminder of the exodus from mitzraim. since the time of Moshe, this view has been the “what to see” when one makes the stricture of totafot between your eyes real. it is always the knot of G’d’s tefillin that we bring into view, focusing through both eyes on the letter dalet of the knot. we can’t see the t’fillin on our head, but we can call that dalet knot sighting to mind, courtesy of Moshe Rabbeinu.

so what does dalet have to do with the interinclusion of chesed in tiferet? what does it have to do with chesed and truth? well, the very name “dalet” is cognate with the hebrew “delet” or ‘door’. the dalet letterform is said to be an open door. the word “dolim” means “needy ones” so whenever we see a dalet we are to be thinking about opening our door (p’raps the gates to our spirit) to the needy. the Maharal teaches that dalet, with a numerical value of 4 represents also the physical world (but also the 4 spirit worlds, see below) upon which we walk in the 4 directions, north, south, east and west…..which, of course, is why Avraham’s tent is open to all 4 directions, extending an open door to all who walk the earth: this is the omnidirectionality, the overflowing of chesed.

but the dal of doleh (needy) actually has a deeper meaning of uplifting. and also its opposite, ‘downletting’, if you will. when one goes to a well to draw water, one does “doleh doleh” (see Exodus 2:19) to draw water, ie, one lets down the bucket in order to bring water up from deep down in the earth. so dalet also reminds us of the up and down directions, so we have again our 6x6x6 of the cube…the shape of the t’fillin box, and the way of waving both the lulav and the omer. and the path of G’d extends up and down the tree of life via the sefirot.

but what about truth in all this? well, the downness of the bucket in the well is only to be raised up: the truth in the exodus is that G’d sent the People down so as to raise them up in aliyah to the Holy Land and the way of Torah. it was (and still is) the upness that is the reason for the downness. you want to see that explicitly? well, the verse after the one about the meeting of chesed and truth with which we began this d’var says:

“truth springs out of the earth; and righteousness looks down from on high”

truth is G’d’s watchword. placed upon the clay of the golem, the word truth brings the earth to life. G’d’s truth is ever near to you here on earth…adam is taken from the earth and G’d’s truth is in humankind from formation. but as the Slonimer Rebbe pointed out to his chassidim: “truth jumps out of the ground as you walk, but you are too stubborn to bend down to reach for it.” walk humbly, chevrei, see the dalet and answer the need “below” you, then gather ye the rosebuds of truth while ye may.

mussar for chesed she b’tiferet

chesed-tiferet with another….bein adam l’chaveiro Hillel teaches (Ketuvot 17a) that one should always compliment the beauty of a bride, even if she is not beautiful to you, for she is certainly beautiful to the groom in so many way you cannot even imagine. there is no lie here. it is a truth born of empathy, of the chesed in tiferet, extending a kind eye to find a greater than mere surface ‘truth’. seek the beauty in everyone you meet, for G’d’s truth springs out of each of us.

chesed-tiferet with yourself….bein adam l’atzmo remember that truth is another name for the sefirah tiferet. at the end of the last paragraph of the Shema, we add the word “emet”, ‘truth’ to the last line of the verse: “I, the Lord, am Your G’d” “truth”. remember that in this truth is the balance, harmony and beauty of tiferet. so when preparing to say Shema before retiring to bed, consider where in your day now past you erred in balance, creating disharmony when you could have made greater beauty. resolve to do better today.

kabbalah for chesed she b’tiferet

in assiyah….the world of doing/completion Moshe brought the teaching of dalet to us, but Miriam brought the well into which we must dip and raise up if we are to drink of the stream of Torah. tiferet is the sefirah of “rachamim” compassion, and “rechem” or ‘womb’ derives from the same root. it is by way of the watery womb of mothers that all of us come to walk on earth. how will you extend loving-kindness to all the women you meet today?

in yetzirah….the world of feeling/formation the Slonimer pointed out that even his chassidim stubbornly refused to look earthward and see the truth that constantly sprung up before them. is is so within the human psyche as well as outside it. we are so often busy measuring ourselves against external ideals that we fail to see the beauty within ourselves. reaching in is like looking down, contemplate your own beauty, it is your truth.

in b’riyah….the world of thought/creation the dalet reminds to look 4 ways round and 4 ways up and down. but tiferet is a middle way, neither right nor left (though listing to starboard). the middle matzah is broken, representing the broken word of now and looking toward the afikoman, taken from now, only to be restored in the future. the middle way has a4th dimension, time. meditate on walkin’ humbly with G’d in time.

in atzilut….the world of nearness to G’d/intuition many today seem to look earthward with a scientific eye only, seeing the truth only of the physical and material. seeing the dust, but not the watchword of G’d that can make of clay a human. contemplate the leap from inanimate matter to animate matter. what truth springs out at you?

kinyan 15 of 48 ways to acquire Torah

Miyut Derech Eretz….Moderation in Worldly Affairs. “this book of Torah shall not depart from your mouth; you shall meditate in the words day and night” (Joshua1:8)…..but also, “you shall gather your grains, your wine and your oil” (Deuteronomy 11:14). well, which is it? do we study Torah all day or do we work all day? can’t live without eating, so you gotta work. but what if you take the verse in Joshua literally? keep the Torah constantly in your mouth…in thought and expression and deed….and you will find that your work itself is Torah as well. it isn’t one or the other but each in the other. your work informs your reading of Torah, and Torah informs your approach to the Way in work. the Besht teaches: “when a man prays largely for material benefits, his prayer of supplication is wasted. it forms a material curtain between G’d and himself because he has brought too much matter into the domain of spirit. he receives no ‘answer’ whatsoever.”