Parasha: Bemidbar – Numbers 1:1 – 4:20
Haftara: Hosea 2:1-22
Reading Date: 31st May 2008 – 26th Ayar 5768
The book of Numbers starts and ends with the Nation of Israel on the verge of entering its Land – but thirty eight intervening years of wandering in the desert was a low point in the history of the Nation. The book of Numbers contains the account of the spies who poisoned the minds of the people, the rebellion of Korah and his assembly, and the error of Moses and Aaron that cost them the privilege of entering the Land. But it also ends with the first step in the conquest of the Land of Israel.
The Talmud and other Rabbinic literature refers to The book of Numbers as ‘Chumash haPekudim’ because one of its major themes is the census of the people. They were counted individually as they passed in front of Moses and Aaron and presented proof of their tribal identity. What an awesome experience that must have been and I sense that it will be the same at the time of the restoration of the whole House of Israel.
Once counted the Tribes were arranged around the Tabernacle, demonstrating that the Presence of YHVH was their rallying point, the central focus of the Nation, as it should be to this day. Israel is a Nation because of Torah, by accepting it they became a people and by following it they remain a people. In the wilderness Israel would come to know and rely on YHVH. They were to encamp around the Tabernacle that contained the Tablets of the Mitzvoth and would march with them wherever YHVH led them.
Rashi notes that YHVH counts the Nation at every significant turn because He loves the people. It would have been much easier to count the people en masse but it would have caused the individual to be an insignificant member of the total community and it would have hindered his personal responsibility to grow and contribute. Each tribe had its own uniqueness and ability to contribute to the well being of the Nation and yt each individual was precious in his own right.
Even though an entire generation was lost, the children emerged strong and courageous, still gathered around the Tabernacle and ready to claim its destiny as the heirs to the blessings of Abraham, Isaac and Jacob.
Ramban notes striking parallels between the Tabernacle, as seen through the light of the laws and the revelation at Sinai. These comparisons suggest that the Tabernacle and later the Temple was to serve as a permanent substitute for the Shekinah that rested upon Israel at Sinai. By making the Tabernacle central to the Nation, the people would keep ‘Sinai’ among themselves always. (Excerpts from Sifrei Zuta, Korach 8:14)
1:2 A person’s tribal identity is patrilineal. Thus for example a person with a father from Judah and a mother from the tribe of Asher belongs to the tribe of Judah. But nationality is matrilineal so child born to father from the nation of Israel and a gentile mother is a gentile. (Rashi)
1:46 There were 603,550 males above the age of twenty. According to Dilitch in those times out of 10000, 5580 would have been over the age of twenty. That would make a count of 3.3 million people. Staggering to think that they moved that amount of people together!
1:47-54 The Levites were not counted with the rest of the Nation. They were elevated to be the ones to guard and tend the Tabernacle. This was as a result of their loyalty to YHVH in the aftermath of the Golden Calf (Ex.32:26-29).
2:1-2 According to the Sages, Judah bore the figure of a lion, Reuven the likeness of a man or of a man’s head. Ephraim, the figure of an ox and Dan, the figure of an eagle. This so that the four living creatures, united in angelic forms, described by Ezekiel were represented on the four standards.
3:11-49 In their new status, the Levites replaced the firstborn, who had performed the services up until this time.
3:15 Unlike the other tribes, Levi is counted twice. In this chapter they are counted from the age of one month and up without an age limit. They would be counted again later from the ages of thirty to fifty (4:29).
3:40-51 The Levites take the place of the Israelite firstborn. The 273 more Israelite firstborn than Levites that were redeemed for five shekels each, the same amount that the Torah would ordain as the redemption for all firstborn.
4:4 ‘The most holy’ – The term usually refers to the chamber where the Ark rested, but in this context it refers to the holiest components of the Tabernacle (Rashi).
Thursday, May 29, 2008
7th Week of the Omer
WEEK 7 – “MALCHUT” – SOVEREIGNTY, LEADERSHIP
During the seventh and final week of the counting of the Omer, we examine and refine the attribute of Malchut – nobility, sovereignty and leadership. Sovereignty is a state of being rather than an activity. Nobility is a passive expression of human dignity that has nothing of its own except that which it receives from the other six emotions. True leadership is the art of selflessness; it is only a reflection of the will of YHVH. On the other hand, Malchut manifests and actualizes the character and majesty of the human spirit. It is the very fiber of what makes us human.
Malchut is a sense of belonging, knowing that you matter and that you make a difference. It is knowing that you have the ability to be a proficient leader in your own right. It gives you independence and confidence - a feeling of certainty and authority. When a mother lovingly cradles her child in her arms and the child’s eyes meet the mother’s affectionate eyes, the child receives the message: “I am wanted and needed in this world. I have a comfortable place where I will always be loved. I have nothing to fear. I feel like royalty in my heart.” This is Malchut, kingship.
Day 43: “Chesed of Malchut” – Loving-kindness in Nobility
Healthy sovereignty is always kind and loving. An effective leader needs to be warm and considerate. Does my sovereignty make me more loving? Do I exercise my authority and leadership in a caring manner? Do I impose my authority on others?
Exercise for the day: Do something kind for your subordinates.
Day 44: “Gevurah of Malchut” – Discipline in Nobility
Although sovereignty is loving, it needs to be balanced with discipline. Effective leadership is built on authority and discipline. There is another factor in the discipline of sovereignty: determining the area in which you have jurisdiction and authority.
Do I recognize when I am not taking authority? Do I exercise authority in unwarranted situations? Am I aware of my limitations as well as my strengths? Do I respect the authority of others?
Exercise for the day: Before taking an authoritative position on any given issue, pause and reflect if you have the right and the ability to exercise authority in this situation.
Day 45: “Tiferet in Malchut” – Compassion in Nobility
A good leader is a compassionate one. Is my compassion compromised because of my authority? Do I realize that an integral part of dignity is compassion? Tiferet – harmony – is critical for successful leadership. Di I manage a smooth-running operation? Am I organized? Do I give clear instruction to my subordinates? Do I have difficulty in delegating power? Do I have frequent meetings with those I work with to coordinate our goals and efforts?
Exercise for the day: Review an area where you wield authority and see if you can polish it up and increase its effectiveness by curtailing excesses and consolidating forces.
Day 46: “ Netzach of Malchut” – Endurance in Nobility
A person’s dignity and a leader’s success are tested by his endurance level. Our will and determination reflect the power and majesty of the human spirit. How determined are you in reaching your goals? How strong is your conviction to fight for a dignified cause? How confident am I in myself? Do I mask my insecurities by finding other excuses for my low endurance level?
Exercise for the day: Act on something that you believe in but have until now have been tentative about. Take the leap and just do it!
Day 47: “Hod of Malchut” – Humility in Nobility
Sovereignty is YHVH’s gift to each individual. Hod of Malchut is the humble expression of this exceptional gift. Does my sovereignty and independence humble me? Am I an arrogant leader? Do I appreciate the special qualities that I was blessed with and those in the people around me?
Exercise for the day: Acknowledge YHVH for creating you with personal dignity
Day 48: “Yesod of Malchut” – Bonding in Nobility
Examine the bonding aspect of your sovereignty. Healthy independence should not prevent you from bonding with another person. On the contrary: self confidence allows you to respect and trust another’s sovereignty and ultimately form a bond. That bond will strengthen your own sovereignty, rather than sacrifice it.
Does my sovereignty prevent me from bonding? Could that be because of deeper insecurities of which I am unaware? Do I recognize the fact that a fear of bonding reflects a lack of self-confidence in my own sovereignty?
Exercise for the day: Actualize your sovereignty by intensifying your bond with a close one.
Day 49: “Malchut of Malchut” – Nobility in Nobility
Examine the sovereignty of your sovereignty. Does it come from deep-rooted inner confidence in myself or is it a put-on to mask my own insecurities? Does that cause my sovereignty to be excessive? Am I aware of my uniqueness as a person and of my personal contribution?
Exercise for the day: Take a moment and concentrate on yourself, on your true inner self, not on your performance and how you project to others; and be at peace with yourself knowing that YHVH created a very special person which is you.
After the 49 days of the Counting of the Omer, after having fully achieved inner renewal by merit of having assessed and developed each of our 49 attributes, we arrive at the fiftieth day. On this day we celebrate the Festival of Shavuot, the giving of the Torah (Matan Torah) and the giving of the Ruach Hakodesh. After we have accomplished all we can through our own initiative, then we are worthy to receive our gifts (matanot) from Above which we could not have achieved with our own limited faculties. We receive the ability to reach and touch Holiness; not only to be cultivated human beings who have refined all of our personal characteristics, but a Holy Nation, called of YHVH who are capable of expressing ourselves above and beyond the definitions and limitations of our beings.
It is my prayer that this meditational study has helped you to rise to a new level in your relationship with the Holy One, blessed is he, that we may all reach the place where our relationship with our heavenly Father is tangible.
Chag Shavuat Sameach!
During the seventh and final week of the counting of the Omer, we examine and refine the attribute of Malchut – nobility, sovereignty and leadership. Sovereignty is a state of being rather than an activity. Nobility is a passive expression of human dignity that has nothing of its own except that which it receives from the other six emotions. True leadership is the art of selflessness; it is only a reflection of the will of YHVH. On the other hand, Malchut manifests and actualizes the character and majesty of the human spirit. It is the very fiber of what makes us human.
Malchut is a sense of belonging, knowing that you matter and that you make a difference. It is knowing that you have the ability to be a proficient leader in your own right. It gives you independence and confidence - a feeling of certainty and authority. When a mother lovingly cradles her child in her arms and the child’s eyes meet the mother’s affectionate eyes, the child receives the message: “I am wanted and needed in this world. I have a comfortable place where I will always be loved. I have nothing to fear. I feel like royalty in my heart.” This is Malchut, kingship.
Day 43: “Chesed of Malchut” – Loving-kindness in Nobility
Healthy sovereignty is always kind and loving. An effective leader needs to be warm and considerate. Does my sovereignty make me more loving? Do I exercise my authority and leadership in a caring manner? Do I impose my authority on others?
Exercise for the day: Do something kind for your subordinates.
Day 44: “Gevurah of Malchut” – Discipline in Nobility
Although sovereignty is loving, it needs to be balanced with discipline. Effective leadership is built on authority and discipline. There is another factor in the discipline of sovereignty: determining the area in which you have jurisdiction and authority.
Do I recognize when I am not taking authority? Do I exercise authority in unwarranted situations? Am I aware of my limitations as well as my strengths? Do I respect the authority of others?
Exercise for the day: Before taking an authoritative position on any given issue, pause and reflect if you have the right and the ability to exercise authority in this situation.
Day 45: “Tiferet in Malchut” – Compassion in Nobility
A good leader is a compassionate one. Is my compassion compromised because of my authority? Do I realize that an integral part of dignity is compassion? Tiferet – harmony – is critical for successful leadership. Di I manage a smooth-running operation? Am I organized? Do I give clear instruction to my subordinates? Do I have difficulty in delegating power? Do I have frequent meetings with those I work with to coordinate our goals and efforts?
Exercise for the day: Review an area where you wield authority and see if you can polish it up and increase its effectiveness by curtailing excesses and consolidating forces.
Day 46: “ Netzach of Malchut” – Endurance in Nobility
A person’s dignity and a leader’s success are tested by his endurance level. Our will and determination reflect the power and majesty of the human spirit. How determined are you in reaching your goals? How strong is your conviction to fight for a dignified cause? How confident am I in myself? Do I mask my insecurities by finding other excuses for my low endurance level?
Exercise for the day: Act on something that you believe in but have until now have been tentative about. Take the leap and just do it!
Day 47: “Hod of Malchut” – Humility in Nobility
Sovereignty is YHVH’s gift to each individual. Hod of Malchut is the humble expression of this exceptional gift. Does my sovereignty and independence humble me? Am I an arrogant leader? Do I appreciate the special qualities that I was blessed with and those in the people around me?
Exercise for the day: Acknowledge YHVH for creating you with personal dignity
Day 48: “Yesod of Malchut” – Bonding in Nobility
Examine the bonding aspect of your sovereignty. Healthy independence should not prevent you from bonding with another person. On the contrary: self confidence allows you to respect and trust another’s sovereignty and ultimately form a bond. That bond will strengthen your own sovereignty, rather than sacrifice it.
Does my sovereignty prevent me from bonding? Could that be because of deeper insecurities of which I am unaware? Do I recognize the fact that a fear of bonding reflects a lack of self-confidence in my own sovereignty?
Exercise for the day: Actualize your sovereignty by intensifying your bond with a close one.
Day 49: “Malchut of Malchut” – Nobility in Nobility
Examine the sovereignty of your sovereignty. Does it come from deep-rooted inner confidence in myself or is it a put-on to mask my own insecurities? Does that cause my sovereignty to be excessive? Am I aware of my uniqueness as a person and of my personal contribution?
Exercise for the day: Take a moment and concentrate on yourself, on your true inner self, not on your performance and how you project to others; and be at peace with yourself knowing that YHVH created a very special person which is you.
After the 49 days of the Counting of the Omer, after having fully achieved inner renewal by merit of having assessed and developed each of our 49 attributes, we arrive at the fiftieth day. On this day we celebrate the Festival of Shavuot, the giving of the Torah (Matan Torah) and the giving of the Ruach Hakodesh. After we have accomplished all we can through our own initiative, then we are worthy to receive our gifts (matanot) from Above which we could not have achieved with our own limited faculties. We receive the ability to reach and touch Holiness; not only to be cultivated human beings who have refined all of our personal characteristics, but a Holy Nation, called of YHVH who are capable of expressing ourselves above and beyond the definitions and limitations of our beings.
It is my prayer that this meditational study has helped you to rise to a new level in your relationship with the Holy One, blessed is he, that we may all reach the place where our relationship with our heavenly Father is tangible.
Chag Shavuat Sameach!
Wednesday, May 21, 2008
Parashat Bechukotai
Parasha: Bechukotai – Leviticus 26:3 – 27:34
Haftara: Jeremiah 16:19 – 17:14
Reading date: 24th May 2008 – 19th Ayar 5768
This parasha begins with the idyllic blessing that awaits the people if they live up to their covenant with YHVH. It then proceeds to the ‘tochacha’ or admonition, a sobering account of punishments, frustrations, and curses that will result from attempts to destroy the covenant. Indeed, though YHVH’s underlying mercy prevents all of these curses from befalling Israel in any one unbearable instant, a careful reading of Jewish history, and perhaps the twentieth century in particular, shows that they have taken place at various intervals, before and after the exiles.
The blessings are given in general terms; the curses however, are given in great detail, because they are intended to awe the people into obedience to YHVH’s will (Ibn Ezra v.13).
26:3-5 The Blessing of adherence to Torah. If we walk in all of the mitzvoth of Torah, given by YHVH, YHVH will give fruitfulness to our Land, we should have bread to the full. “I will give you rain-showers in season.” This alludes to the early rains and the latter rains – in Hebrew the ‘yoreh’ and the ‘malkush’ (Deut.11:14).
26:6 By climaxing the above blessings with that of peace, the Torah teaches that peace is equivalent to all other blessings combined (Rashi; Sifra).
26:14-43 These horrendous punishments are meant not as revenge, but to influence people to repent, and for that reason they are inflicted in stages of increasing severity. If the first stage comes and we do not derive the desired lesson, the next and more severe stage of punishment will befall them, until repentance and YHVH’s mercy finally come.
26:42 The order of the Patriarchs’ names is reversed. This indicates that Yaakov alone should be worthy of brining redemption to his children; and even if his merit is insufficient, there is Isaac’s merit. If even that is not enough, there is Abraham, whose merit will surely be sufficient (Rashi).
26:44 “And yet, even with regard to this, when they shall be in the land of their enemies, have I not despised them.” That is to say, if it shall have come even so far as that they are in the land of their enemies (the words ‘gam zot’ stand first in an absolute sense, and are strengthened or intensified by ‘ve af’ and more fully explained by ‘behayotam vego’ - I have not rejected them, to destroy them and break My covenant with them. For I am YHVH their God, who, as the absolutely existing and unchangeably faithful One, keeps His promises and does not repent of His calling.
26:46 The word ‘vehatorot’ is in the plural because it refers to the two Torahs: the Written Torah and the Oral Torah. This verse emphasizes that both were given at Sinai (Rashi; Sifra).
27:1-8 One may vow to contribute the ‘value’ of oneself or of another person or thing. Here the Torah speaks of a specific form of vow known as ‘erech’, which for lack of a better or exact English translation we use the word ‘valuation’.
27:9-13 If an animal is sanctified for use as an offering, and it is not suitable – blemished, for example – it is redeemed and its value used for the offering for which the animal was originally dedicated.
27:32-33 The tithe of animals. The new born herd or flock is put into a corral with a narrow opening, and the animals are allowed to leave one by one. The owner or his designee touched each tenth one with a paint daubed stick, marking it as the “ma’aser” (the Hebrew word for 10 - 'eser') or the tithe (Rashi; Bechort 58b).
27: 28-29 ‘Cherem’ or segregated property. In the context of this passage, the word ‘cherem’ refers to a person’s expressed resolution to consecrate an object and thus make it forbidden for personal use.
27:30-31 During the first, second, fourth and fifth years of the seven year ‘Shemittah’ cycle, a farmer sets aside one-tenth of his produce, which he must take to Jerusalem to be eaten. It is known as the “ma’aser sheni” – second tithe - because it is separate from the crop only after the first tithe is separated for the Levite. The Torah permits the owner to redeem the tithe for coins, which he must take to Jerusalem and use it to purchase food or offerings that may be eaten.
Chazak chazak ve nitchazek!
Haftara: Jeremiah 16:19 – 17:14
Reading date: 24th May 2008 – 19th Ayar 5768
This parasha begins with the idyllic blessing that awaits the people if they live up to their covenant with YHVH. It then proceeds to the ‘tochacha’ or admonition, a sobering account of punishments, frustrations, and curses that will result from attempts to destroy the covenant. Indeed, though YHVH’s underlying mercy prevents all of these curses from befalling Israel in any one unbearable instant, a careful reading of Jewish history, and perhaps the twentieth century in particular, shows that they have taken place at various intervals, before and after the exiles.
The blessings are given in general terms; the curses however, are given in great detail, because they are intended to awe the people into obedience to YHVH’s will (Ibn Ezra v.13).
26:3-5 The Blessing of adherence to Torah. If we walk in all of the mitzvoth of Torah, given by YHVH, YHVH will give fruitfulness to our Land, we should have bread to the full. “I will give you rain-showers in season.” This alludes to the early rains and the latter rains – in Hebrew the ‘yoreh’ and the ‘malkush’ (Deut.11:14).
26:6 By climaxing the above blessings with that of peace, the Torah teaches that peace is equivalent to all other blessings combined (Rashi; Sifra).
26:14-43 These horrendous punishments are meant not as revenge, but to influence people to repent, and for that reason they are inflicted in stages of increasing severity. If the first stage comes and we do not derive the desired lesson, the next and more severe stage of punishment will befall them, until repentance and YHVH’s mercy finally come.
26:42 The order of the Patriarchs’ names is reversed. This indicates that Yaakov alone should be worthy of brining redemption to his children; and even if his merit is insufficient, there is Isaac’s merit. If even that is not enough, there is Abraham, whose merit will surely be sufficient (Rashi).
26:44 “And yet, even with regard to this, when they shall be in the land of their enemies, have I not despised them.” That is to say, if it shall have come even so far as that they are in the land of their enemies (the words ‘gam zot’ stand first in an absolute sense, and are strengthened or intensified by ‘ve af’ and more fully explained by ‘behayotam vego’ - I have not rejected them, to destroy them and break My covenant with them. For I am YHVH their God, who, as the absolutely existing and unchangeably faithful One, keeps His promises and does not repent of His calling.
26:46 The word ‘vehatorot’ is in the plural because it refers to the two Torahs: the Written Torah and the Oral Torah. This verse emphasizes that both were given at Sinai (Rashi; Sifra).
27:1-8 One may vow to contribute the ‘value’ of oneself or of another person or thing. Here the Torah speaks of a specific form of vow known as ‘erech’, which for lack of a better or exact English translation we use the word ‘valuation’.
27:9-13 If an animal is sanctified for use as an offering, and it is not suitable – blemished, for example – it is redeemed and its value used for the offering for which the animal was originally dedicated.
27:32-33 The tithe of animals. The new born herd or flock is put into a corral with a narrow opening, and the animals are allowed to leave one by one. The owner or his designee touched each tenth one with a paint daubed stick, marking it as the “ma’aser” (the Hebrew word for 10 - 'eser') or the tithe (Rashi; Bechort 58b).
27: 28-29 ‘Cherem’ or segregated property. In the context of this passage, the word ‘cherem’ refers to a person’s expressed resolution to consecrate an object and thus make it forbidden for personal use.
27:30-31 During the first, second, fourth and fifth years of the seven year ‘Shemittah’ cycle, a farmer sets aside one-tenth of his produce, which he must take to Jerusalem to be eaten. It is known as the “ma’aser sheni” – second tithe - because it is separate from the crop only after the first tithe is separated for the Levite. The Torah permits the owner to redeem the tithe for coins, which he must take to Jerusalem and use it to purchase food or offerings that may be eaten.
Chazak chazak ve nitchazek!
6th Week of the Omer
WEEK 6 – “YESOD” – BONDING and FOUNDING
During the sixth week of the Omer, we examine and refine the emotional attribute of ‘Yesod’ or bonding. Bonding means connecting; not only for another, but being attached to that other person. Not just a token commitment, but total devotion. It creates a channel between the giver and the receiver. Bonding is eternal. It develops a everlasting union that lives on forever through the perpetual fruit it bears.
Bonding is the foundation of life. It is the emotional spine of the human psyche. Every person needs bonding to flourish and grow. The bonding between mother and child; between husband and wife; between brothers and sisters; between close friends. Bonding is affirmation; it gives one the sense of belonging; that “I matter”, “I am significant and important”. It establishes trust – trust in yourself and trust in others. It instills confidence. Without bonding and nurturing we cannot realize ourselves.
Day 36: “Chesed of Yesod” – Loving-kindness in Bonding
Love is the heart of bonding. You cannot bond without love. Love establishes a reliable base on which bonding can build. If you have a problem bonding, examine how much you love the one (or the experience) with which you wish to bond. Do I try to bond without first fostering a loving attitude? Is my bonding expressing my love as well as the love of Messiah?
Exercise for the day: Demonstrate the bond you have with your child or friend through an act of love.
Day 37: “Gevurah of Yesod” – Discipline of Bonding
Bonding must be done with discretion and careful consideration with whom and with what you bond. One cannot just go ‘head long’ into a bonding experience. Even the healthiest and closest relationships sometimes need ‘time out’. A healthy respect for each individual’s space is very important. Do I overbond? Am I too dependant on the one that I bond with? Is he or she too dependant on me? Do I bond out of desperation? Do I bond with healthy, wholesome people?
Exercise for the day: Review the discipline in your bonding experiences to see if it needs adjustment.
Day 38: “Tiferet of Yesod” - Compassion in Bonding
Bonding needs to be not only loving but also compassionate, feeling your friend’s pain and empathizing with him. Is my bonding unconditional? Am I prepared to bond with people in a compassionate way? Do I withdraw when I am uncomfortable when I am uncomfortable with sensitive situation?
Exercise for the day: Offer help and support in dealing with an ordeal of someone with whom you have bonded.
Day 39: “Netzach of Yesod” – Endurance in Bonding
An essential component of bonding is its endurance; its ability to withstand challenges and setbacks. Without endurance there is no chance to develop a true bond. Am I totally committed to the one with whom I bond? How much will I endure and how ready am I to defend this bond? Is the person I bond with aware of my devotion and commitment to the bond?
Exercise for the day: Demonstrate the endurance level of your bonding by confronting a challenge that is obstructing the bond.
Day 40: “Hod of Yesod” – Humility of Bonding
Humility, like love, is crucial for a healthy bond. Arrogance divides people. Preoccupation with your own desires and needs separates you from others. Humility allows you to appreciate another person and bond with him. Healthy bonding is the union of two distinct people, with independent personalities, who join for a higher purpose than satisfying their own needs. Selfish goals will not result in successful bonding. True humility comes from recognizing and acknowledging YHVH in your life. Am I aware of a third partner – The Holy One, blessed be He – in bonding? And that He gives me the capacity to bond with others despite our distinctions.
Exercise for the day: When praying acknowledge the part that YHVH is in our ability to bond with others.
Day 41: “Yesod in Yesod” – Foundations and Bonding in Bonding
Every person needs and has the capacity to bond successfully with others, with significant undertakings and with meaningful experiences. Do I have difficulty bonding? Is the difficulty in all areas or only in certain ones? Do I bond easily with what I do for a living, but have trouble bonding with people? Or vice versa?
Examine the reasons for not bonding. Is it because I am too critical and find fault in everything as an excuse for not bonding? Am I too locked into my own ways? Is my inability to bond a result of discomfort with vulnerability? Have I been hurt in the past by previous bonding experiences? Has my trust been abused? Is my fear of bonding as a result of deficient bonding I experienced as a child?
To cultivate your capacity to bond, even if you have valid reasons to distrust, you must remember that YHVH gave you your soul that is nurturing and loving and you must learn to recognize the voice from within, which allows you to experience other people’s souls and hearts. Then you can slowly drop your defences when you recognize someone or something that you can really trust. Bonding breeds bonding, when you bond in one area of your life it will help you to bond in others.
Exercise for the day: Begin bonding with a new person or experience you love by committing designated time each day or week to spend together constructively.
Day 42: “Malchut of Yesod” – Nobility in Bonding
Bonding must enhance a person’s sovereignty. It should nurture and strengthen your own dignity and the dignity of the one you bond with. Does my bonding inhibit the expression of my personality and qualities? Does it overwhelm the one I bond with?
Exercise for the day: Emphasize and highlight the strengths of the one with whom you bond.
During the sixth week of the Omer, we examine and refine the emotional attribute of ‘Yesod’ or bonding. Bonding means connecting; not only for another, but being attached to that other person. Not just a token commitment, but total devotion. It creates a channel between the giver and the receiver. Bonding is eternal. It develops a everlasting union that lives on forever through the perpetual fruit it bears.
Bonding is the foundation of life. It is the emotional spine of the human psyche. Every person needs bonding to flourish and grow. The bonding between mother and child; between husband and wife; between brothers and sisters; between close friends. Bonding is affirmation; it gives one the sense of belonging; that “I matter”, “I am significant and important”. It establishes trust – trust in yourself and trust in others. It instills confidence. Without bonding and nurturing we cannot realize ourselves.
Day 36: “Chesed of Yesod” – Loving-kindness in Bonding
Love is the heart of bonding. You cannot bond without love. Love establishes a reliable base on which bonding can build. If you have a problem bonding, examine how much you love the one (or the experience) with which you wish to bond. Do I try to bond without first fostering a loving attitude? Is my bonding expressing my love as well as the love of Messiah?
Exercise for the day: Demonstrate the bond you have with your child or friend through an act of love.
Day 37: “Gevurah of Yesod” – Discipline of Bonding
Bonding must be done with discretion and careful consideration with whom and with what you bond. One cannot just go ‘head long’ into a bonding experience. Even the healthiest and closest relationships sometimes need ‘time out’. A healthy respect for each individual’s space is very important. Do I overbond? Am I too dependant on the one that I bond with? Is he or she too dependant on me? Do I bond out of desperation? Do I bond with healthy, wholesome people?
Exercise for the day: Review the discipline in your bonding experiences to see if it needs adjustment.
Day 38: “Tiferet of Yesod” - Compassion in Bonding
Bonding needs to be not only loving but also compassionate, feeling your friend’s pain and empathizing with him. Is my bonding unconditional? Am I prepared to bond with people in a compassionate way? Do I withdraw when I am uncomfortable when I am uncomfortable with sensitive situation?
Exercise for the day: Offer help and support in dealing with an ordeal of someone with whom you have bonded.
Day 39: “Netzach of Yesod” – Endurance in Bonding
An essential component of bonding is its endurance; its ability to withstand challenges and setbacks. Without endurance there is no chance to develop a true bond. Am I totally committed to the one with whom I bond? How much will I endure and how ready am I to defend this bond? Is the person I bond with aware of my devotion and commitment to the bond?
Exercise for the day: Demonstrate the endurance level of your bonding by confronting a challenge that is obstructing the bond.
Day 40: “Hod of Yesod” – Humility of Bonding
Humility, like love, is crucial for a healthy bond. Arrogance divides people. Preoccupation with your own desires and needs separates you from others. Humility allows you to appreciate another person and bond with him. Healthy bonding is the union of two distinct people, with independent personalities, who join for a higher purpose than satisfying their own needs. Selfish goals will not result in successful bonding. True humility comes from recognizing and acknowledging YHVH in your life. Am I aware of a third partner – The Holy One, blessed be He – in bonding? And that He gives me the capacity to bond with others despite our distinctions.
Exercise for the day: When praying acknowledge the part that YHVH is in our ability to bond with others.
Day 41: “Yesod in Yesod” – Foundations and Bonding in Bonding
Every person needs and has the capacity to bond successfully with others, with significant undertakings and with meaningful experiences. Do I have difficulty bonding? Is the difficulty in all areas or only in certain ones? Do I bond easily with what I do for a living, but have trouble bonding with people? Or vice versa?
Examine the reasons for not bonding. Is it because I am too critical and find fault in everything as an excuse for not bonding? Am I too locked into my own ways? Is my inability to bond a result of discomfort with vulnerability? Have I been hurt in the past by previous bonding experiences? Has my trust been abused? Is my fear of bonding as a result of deficient bonding I experienced as a child?
To cultivate your capacity to bond, even if you have valid reasons to distrust, you must remember that YHVH gave you your soul that is nurturing and loving and you must learn to recognize the voice from within, which allows you to experience other people’s souls and hearts. Then you can slowly drop your defences when you recognize someone or something that you can really trust. Bonding breeds bonding, when you bond in one area of your life it will help you to bond in others.
Exercise for the day: Begin bonding with a new person or experience you love by committing designated time each day or week to spend together constructively.
Day 42: “Malchut of Yesod” – Nobility in Bonding
Bonding must enhance a person’s sovereignty. It should nurture and strengthen your own dignity and the dignity of the one you bond with. Does my bonding inhibit the expression of my personality and qualities? Does it overwhelm the one I bond with?
Exercise for the day: Emphasize and highlight the strengths of the one with whom you bond.
Thursday, May 15, 2008
Parashat Behar
Parasha: Behar – Leviticus 25:1 – 26:2
Haftara: Jeremiah 32:6-2724:5-9
Reading date: 17th May 2008 – 12th Ayar 5768
25:1 The law for the ‘Shemittah’ - sabbatical and ‘Yovel’ - jubilee years brings to a close the laws given to Moses by YHVH upon Mount Sinai. This is shown by the words of the heading (Lev.25:1), which point back to Exo.34:32, and bind together into an inward unity the whole round of laws that Moses received from YHVH upon the mountain, and then gradually announced to the people.
25:2 The ‘Shemittah’, the Sabbatical Year, is likened to the Sabbath because both bear testimony to YHVH’s creation of the universe in six days and His rest on the seventh.
25:5 This verse is used figuratively with Lev.25:11 to describe the Nazerite (Num.6:5) ‘Nazir’ , who let his hair grow freely without cutting it. He is like a vine not pruned, since by being left to put forth all its productive power it was consecrated to the YHVH. (Dilitch).
25:8-9 Keeping the year of jubilee. Seven Sabbaths of years - i.e., seven times seven years, the time of seven year-Sabbaths, that is to say, 49 years – we are to count, and then at the end of that time to cause the ‘shofar’ of jubilee to sound through the whole land on the tenth of the seventh month, i.e., the Day of Atonement, to proclaim the entrance of the year of jubilee. The blowing of the shofar was the signal of the descent of YHVH upon Sinai, to raise Israel to be His people, to receive them into His covenant, to unite them to Himself, and bless them through His covenant of grace. Just as the people were to come up to the mountain at the sounding of the ‘Yovel’ – jubilee, or the voice ‘kol hashofar’ of the shofar, to commemorate their union with YHVH, so at the end of the seventh sabbatical year the shofar is to announce to the covenant nation the gracious presence of YHVH, and the coming of the year which brings “liberty throughout the land to all that dwelt therein” , - deliverance from bondage (Lev.25:40), return to their property and family (Lev.25:10, Lev.25:13), and release from the labor of cultivating the land (Lev.25:11, Lev.25:12). This year of grace as proclaimed and began with the Day of Atonement of every seventh sabbatical year, to show that it was only with the full forgiveness of sins that the blessed liberty of the children of YHVH could possibly commence. This grand year of grace was to return after seven times seven years; as is expressly stated in Lev.25:10, every fiftieth year was to be sanctified as a year of jubilee.
25:17 The meaning of this verse is very deep. The word ‘tono’ means not to aggrieve or to do anything to anyone that would make them worse of than they are at present. It could be financially or emotionally.
25:35-38 The highest form of charity is to prevent a person from becoming poor, by offering a loan or employment, investing in his business, or any other form of assistance that will avoid poverty. (Rambam).
25:47-53 The ultimate degeneration is to be sold as a slave to an alien resident of the Land. The Torah enjoins his kinsmen to redeem his kinsmen but without depriving him of his own property rights.
26:1-2 Through the adherence to these commandments (avoidance of idolatry, observance of Shabbat, and reverence for the Tabernacle), we will find strength to observe all the others, thereby preserving our faith in the most adverse circumstances (Ramban).
Note: Ramban was the son of the revered Rambam.
Haftara: Jeremiah 32:6-2724:5-9
Reading date: 17th May 2008 – 12th Ayar 5768
25:1 The law for the ‘Shemittah’ - sabbatical and ‘Yovel’ - jubilee years brings to a close the laws given to Moses by YHVH upon Mount Sinai. This is shown by the words of the heading (Lev.25:1), which point back to Exo.34:32, and bind together into an inward unity the whole round of laws that Moses received from YHVH upon the mountain, and then gradually announced to the people.
25:2 The ‘Shemittah’, the Sabbatical Year, is likened to the Sabbath because both bear testimony to YHVH’s creation of the universe in six days and His rest on the seventh.
25:5 This verse is used figuratively with Lev.25:11 to describe the Nazerite (Num.6:5) ‘Nazir’ , who let his hair grow freely without cutting it. He is like a vine not pruned, since by being left to put forth all its productive power it was consecrated to the YHVH. (Dilitch).
25:8-9 Keeping the year of jubilee. Seven Sabbaths of years - i.e., seven times seven years, the time of seven year-Sabbaths, that is to say, 49 years – we are to count, and then at the end of that time to cause the ‘shofar’ of jubilee to sound through the whole land on the tenth of the seventh month, i.e., the Day of Atonement, to proclaim the entrance of the year of jubilee. The blowing of the shofar was the signal of the descent of YHVH upon Sinai, to raise Israel to be His people, to receive them into His covenant, to unite them to Himself, and bless them through His covenant of grace. Just as the people were to come up to the mountain at the sounding of the ‘Yovel’ – jubilee, or the voice ‘kol hashofar’ of the shofar, to commemorate their union with YHVH, so at the end of the seventh sabbatical year the shofar is to announce to the covenant nation the gracious presence of YHVH, and the coming of the year which brings “liberty throughout the land to all that dwelt therein” , - deliverance from bondage (Lev.25:40), return to their property and family (Lev.25:10, Lev.25:13), and release from the labor of cultivating the land (Lev.25:11, Lev.25:12). This year of grace as proclaimed and began with the Day of Atonement of every seventh sabbatical year, to show that it was only with the full forgiveness of sins that the blessed liberty of the children of YHVH could possibly commence. This grand year of grace was to return after seven times seven years; as is expressly stated in Lev.25:10, every fiftieth year was to be sanctified as a year of jubilee.
25:17 The meaning of this verse is very deep. The word ‘tono’ means not to aggrieve or to do anything to anyone that would make them worse of than they are at present. It could be financially or emotionally.
25:35-38 The highest form of charity is to prevent a person from becoming poor, by offering a loan or employment, investing in his business, or any other form of assistance that will avoid poverty. (Rambam).
25:47-53 The ultimate degeneration is to be sold as a slave to an alien resident of the Land. The Torah enjoins his kinsmen to redeem his kinsmen but without depriving him of his own property rights.
26:1-2 Through the adherence to these commandments (avoidance of idolatry, observance of Shabbat, and reverence for the Tabernacle), we will find strength to observe all the others, thereby preserving our faith in the most adverse circumstances (Ramban).
Note: Ramban was the son of the revered Rambam.
5th Week of the Omer
WEEK 5 – “HOD” – Humility or Honor
During the fifth week of the counting of the Omer, we examine and refine the emotional attribute of ‘Hod’ – humility or honor. Humility – and the resultant yielding – should not be confused with weakness and the lack of self-esteem. Humility and honor are modesty, it is the acknowledgement (from the Hebrew root ‘hoda’ah’). It is saying thank you to YHVH. It is clearly recognizing the source of your qualities and strengths as not being your own. They were given to us by YHVH for a purpose higher than just satisfying our own needs. It is by realizing how small we are that allows us realize how great we can become. And that makes humility so formidable.
A full cup cannot be filled. When you are filled with yourself and your needs, “I and nothing else”, there is no room for anything more. When you “empty” yourself before something greater than yourself, your capacity to receive increases beyond your previously perceived limits. Only true humility gives you the power of total objectivity. Humility is sensitivity; it is healthy shame out of recognition that you can be better than you sure and that you can expect more of yourself. Although humility is silent it is not a void. It is a dynamic expression of life that includes all seven qualities of love, discipline, compassion, endurance, humility, bonding and sovereignty.
Day 29 – Chesed of Hod: Loving-kindness in Humility
Examine the love in your humility. Healthy humility is not demoralizing; it brings love and joy not fear. Humility that lacks love has to be reexamined for its authenticity. Sometimes humility can be confused with low self-esteem, which would cause it to be unloving. Humility brings love because it gives you the ability to rise above yourself and love another. Does my humility cause me to be more loving and giving? More expansive – do I find myself getting closer to the “un-loveable”? Or does it inhibit and constrain me?
Exercise for the day: Before praying with humility and acknowledgement of YHVH, give some charity – do a good deed to someone. It will enhance your prayer.
Day 30 – Gevurah of Hod: Discipline in Humility
Humility must be disciplined and focused. When should my humility cause me to compromise and when not? In the name of humility do I sometimes remain silent and neutral in the face of wickedness and evil? Humility must also include respect and awe for the person or experience before which you stand humble. If my humility is wanting, is it because I don’t respect another?
If we are not humble we cannot be taught. Yeshua said: “Blessed are the humble (commonly mistranslated as meek) for they shall inherit the earth” (Mat.5:5)
Exercise for the day: Focus on your reluctance to commit in a given area to see if it originates from a healthy, humble place.
Day 31 – Tiferet of Hod: Compassion in Humility
Look inwardly to see if your humility is compassionate. Does my humility cause me to be self-contained and anti-social or does it express itself in empathy for others. Is my humility balanced and beautiful? Or is it awkward? Just as humility brings compassion, compassion can lead one to humility. If you lack humility, try acting compassionately, which can help bring you humility.
Exercise for the day: Express a humble feeling in an act of compassion.
Day 32 – Netzach of Hod: Endurance in Humility
Examine the strength and endurance of your humility. Does my humility withstand a tough challenge? Am I firm in my positions or do I waffle in the name of humility? Humility and modesty should not cause one to feel weak or insecure. Netzach of Hod underscores the fact that true humility does not make you a doormat for others to step on; on the contrary, humility gives you an everlasting and enduring strength. Is my humility perceived as weakness? Does that cause others to take advantage of me?
Exercise for the day: Demonstrate the strength of your humility by initiating or actively participating in a good cause.
Day 33 – Hod or Hod: Humility in Humility
Everyone has humility and modesty in their hearts, the question is the measure and manner in which one consciously feels it. Am I afraid to be too humble? Do I mask and protect my modesty with aggressive behavior? Humility must also be examined for its genuineness. Is my humility really humble? Or is it yet another expression of arrogance? Do I take too much pride in my humility? Do I flaunt it? Is it self serving and with an agenda? Is my humility a crusade or is it genuine?
Exercise for the day: Be humble for humility’s sake
This day the 33rd day of the counting of the Omer – or Lag B’Omer is the only day permitted for weddings during the counting of the Omer. It is on this day that our daughter will be married this year!
Day 34 – Yesod of Hod: Foundation and Bonding in Humility
Humility should not be a lonely place. It ought to result in a deep bonding commitment. There is no stronger bond than one that comes out of humility. Does my humility spate me from the others or bring us closer? Does my humility bring results? Long term results? Does it create an everlasting foundation which I and others can build and rely on.
Exercise for the day: Use your humility to build something that you know will last.
Day 35 – Malchut of Yesod: Nobility in Humility
Walking humbly is walking tall! Dignity is the essence of humility and modesty. The splendor of humility is majestic and aristocratic. Humility that suppresses the human spirit and denies individual sovereignty is not humility at all. Does my humility make me feel dignified? Do I feel alive and vibrant?
Exercise for the day: Teach someone, by example, how humility and modesty enhance human dignity.
During the fifth week of the counting of the Omer, we examine and refine the emotional attribute of ‘Hod’ – humility or honor. Humility – and the resultant yielding – should not be confused with weakness and the lack of self-esteem. Humility and honor are modesty, it is the acknowledgement (from the Hebrew root ‘hoda’ah’). It is saying thank you to YHVH. It is clearly recognizing the source of your qualities and strengths as not being your own. They were given to us by YHVH for a purpose higher than just satisfying our own needs. It is by realizing how small we are that allows us realize how great we can become. And that makes humility so formidable.
A full cup cannot be filled. When you are filled with yourself and your needs, “I and nothing else”, there is no room for anything more. When you “empty” yourself before something greater than yourself, your capacity to receive increases beyond your previously perceived limits. Only true humility gives you the power of total objectivity. Humility is sensitivity; it is healthy shame out of recognition that you can be better than you sure and that you can expect more of yourself. Although humility is silent it is not a void. It is a dynamic expression of life that includes all seven qualities of love, discipline, compassion, endurance, humility, bonding and sovereignty.
Day 29 – Chesed of Hod: Loving-kindness in Humility
Examine the love in your humility. Healthy humility is not demoralizing; it brings love and joy not fear. Humility that lacks love has to be reexamined for its authenticity. Sometimes humility can be confused with low self-esteem, which would cause it to be unloving. Humility brings love because it gives you the ability to rise above yourself and love another. Does my humility cause me to be more loving and giving? More expansive – do I find myself getting closer to the “un-loveable”? Or does it inhibit and constrain me?
Exercise for the day: Before praying with humility and acknowledgement of YHVH, give some charity – do a good deed to someone. It will enhance your prayer.
Day 30 – Gevurah of Hod: Discipline in Humility
Humility must be disciplined and focused. When should my humility cause me to compromise and when not? In the name of humility do I sometimes remain silent and neutral in the face of wickedness and evil? Humility must also include respect and awe for the person or experience before which you stand humble. If my humility is wanting, is it because I don’t respect another?
If we are not humble we cannot be taught. Yeshua said: “Blessed are the humble (commonly mistranslated as meek) for they shall inherit the earth” (Mat.5:5)
Exercise for the day: Focus on your reluctance to commit in a given area to see if it originates from a healthy, humble place.
Day 31 – Tiferet of Hod: Compassion in Humility
Look inwardly to see if your humility is compassionate. Does my humility cause me to be self-contained and anti-social or does it express itself in empathy for others. Is my humility balanced and beautiful? Or is it awkward? Just as humility brings compassion, compassion can lead one to humility. If you lack humility, try acting compassionately, which can help bring you humility.
Exercise for the day: Express a humble feeling in an act of compassion.
Day 32 – Netzach of Hod: Endurance in Humility
Examine the strength and endurance of your humility. Does my humility withstand a tough challenge? Am I firm in my positions or do I waffle in the name of humility? Humility and modesty should not cause one to feel weak or insecure. Netzach of Hod underscores the fact that true humility does not make you a doormat for others to step on; on the contrary, humility gives you an everlasting and enduring strength. Is my humility perceived as weakness? Does that cause others to take advantage of me?
Exercise for the day: Demonstrate the strength of your humility by initiating or actively participating in a good cause.
Day 33 – Hod or Hod: Humility in Humility
Everyone has humility and modesty in their hearts, the question is the measure and manner in which one consciously feels it. Am I afraid to be too humble? Do I mask and protect my modesty with aggressive behavior? Humility must also be examined for its genuineness. Is my humility really humble? Or is it yet another expression of arrogance? Do I take too much pride in my humility? Do I flaunt it? Is it self serving and with an agenda? Is my humility a crusade or is it genuine?
Exercise for the day: Be humble for humility’s sake
This day the 33rd day of the counting of the Omer – or Lag B’Omer is the only day permitted for weddings during the counting of the Omer. It is on this day that our daughter will be married this year!
Day 34 – Yesod of Hod: Foundation and Bonding in Humility
Humility should not be a lonely place. It ought to result in a deep bonding commitment. There is no stronger bond than one that comes out of humility. Does my humility spate me from the others or bring us closer? Does my humility bring results? Long term results? Does it create an everlasting foundation which I and others can build and rely on.
Exercise for the day: Use your humility to build something that you know will last.
Day 35 – Malchut of Yesod: Nobility in Humility
Walking humbly is walking tall! Dignity is the essence of humility and modesty. The splendor of humility is majestic and aristocratic. Humility that suppresses the human spirit and denies individual sovereignty is not humility at all. Does my humility make me feel dignified? Do I feel alive and vibrant?
Exercise for the day: Teach someone, by example, how humility and modesty enhance human dignity.
Wednesday, May 7, 2008
4th Week of the Omer
WEEK 4 – “NETZACH” – Eternal and Endurance
During the fourth week of the Omer, we examine and refine the emotional attribute of endurance known as ‘Netzach’. ‘Netzach’ means endurance and for ever as in everlasting. It includes fortitude and ambition and is a combination of determination and tenacity. It is a balance of patience, persistence and raw guts. Endurance is also being reliable and accountable, which establishes security and commitment.
Without endurance, any good endeavor or intention has no chance of success. Endurance means to be alive, to be driven by what counts and having a zest for life. It is a readiness to fight for what you believe in, to go all the way. This requires endurance that is closely monitored and used in a healthy and productive manner.
Day 22: “Chesed of Netzach” Loving-kindness in Endurance
For anything to endure it needs o be loved. A neutral or indifferent attitude will reflect in a marginal commitment. If you have difficulty making commitments, examine how much you love and enjoy the object that requires your commitment. Do I love my work? My family? My choices? Or endurance to be effective it needs to be caring and loving. Does my endurance cause me to be, or seem to be, inflexible? Does my drive and determination cause me to be controlling? Am I too demanding? Do others (my employees, friends, children) cooperate with me out of sheer force of my will and drive, or out of love?
Exercise for the day: When fighting for something you believe in, pause for a moment to ensure that it accomplished in a loving manner.
Day 23: “Gevurah of Netzach” – Discipline in Endurance
Examine the discipline of your endurance. Endurance must be directed toward productive goals and expressed in a constructive manner. Is my endurance and determination focused to help cultivate good habits and break bad ones? Or is it the other way around? Does my endurance come from strnght or weakness? Does it come out of deep conviction or out defensiveness? Do I use my endurance against itself by being tenacious in my lack of determination?
Exercise for the day: Break on bad habit today
Day 24:”Tiferet of Netzach” – Compassion in Endurance
Healthy endurance, directed to develop good qualities and modify bad ones, will always be compassionate. The compassion of endurance reflects a most beautiful quality of endurance: an enduring commitment to help another grow spiritually. Endurance without compassion is misguided and selfish. Endurance needs to be more than just love to those who deserve it but also compassion to the less fortunate. Does my determination compromise my compassion for others? Am I able to rise above my ego and empathize for others? Am I able to rise above my ego and empathize with my competitors> Am I gracious in victory as well as in defeat?
Exercise for the day: Take the time to listen to someone that would normally test your patience.
Day 25: “ Netzach of Netzach” – Endurance in Endurance
Everyone has willpower and determination. We have the capacity to endure much more than we can imagine and to prevail under the most trying circumstances. The life stories of the holocaust survivors bare witness to this.
Ask yourself: Is my behavior erratic? Am I inconsistent and unreliable? Since I have will and determination, why am I so mercurial? AM I afraid of accessing my endurance and committing? Do I fear being trapped by my commitment? If yes, why? Is it a reaction to some past trauma? Instead of cultivating endurance in healthy areas, have I developed a capacity for endurance of unhealthy experiences? Do I enjoy more pain than pleasure? Do I underestimate my capacity to endure?
Exercise for the day: Commit yourself to developing a new good habit.
Day 26: “Hod of Netzach” – Humility or honor in Endurance
Yielding, a result of humility is an essential element of enduring. Standing fast or being stubborn can sometimes be a formula for destruction. The oak tree, lacks the ability to bend in a hurricane is uprooted. The reed, which yields to the wind survives the most fierce of storms without a problem. The key is knowing when to yield. We need to yield out of strength and not as a result of fear. Why am I so often afraid to yield?
Endurance is fueled by inner strength. The honor in endurance is the humble recognition and acknowledgement that the capacity to endure and prevail comes from the soul – nefesh – that YHVH gave to each and every one of us. This humility does not compromise the drive of endurance; on the contrary it intensifies it, because human endurance can go only so far and endure only so much, whereas that which comes from the Divine souls is limitless.
Do I attribute my success solely to my own strength and determination or do I give the glory to the Father? Am I convinced that I am all powerful due to my level of endurance or do I submit to the will and grace of the Father? Do I acknowledge the source of my strength in time when things seem so bleak? Do we give thanks in times of plentiful provision or do we only cry out when we are in need?
Exercise for the day: To ensure the endurance of your new resolution, bond with it immediately. This can be assured by promptly actualizing your resolution in some constructive deed or committing yourself to another.
Day 27: “Yesod of Netzach” – Bonding in Endurance
Bonding is an essential part of endurance. It expresses your unwavering commitment to the person or experience you are bonding with, a commitment so powerful that you will endure all to preserve it. Endurance without bonding will not endure.
Exercise for the day: To ensure the endurance of your new resolution, bond with it immediately. This can be assured by promptly actualizing your resolution in some constructive deed or committing yourself to another.
Day 28: “Malchut of Netzach” – the Nobility in Endurance
Sovereignty is the cornerstone of endurance. Endurance that encompasses the previous six qualities is indeed a tribute and testimony to the majesty of the creation of the human spirit. Is my endurance dignified? Does it bring out the best in me? Does it bring out the best in those around me? When faced with hardships do I behave with the majesty that Yeshua did? Do I walk with my head up, confident in knowing who I am in Messiah or do I cower and shrivel up in fear?
Exercise for the day: Fight for a dignified cause
During the fourth week of the Omer, we examine and refine the emotional attribute of endurance known as ‘Netzach’. ‘Netzach’ means endurance and for ever as in everlasting. It includes fortitude and ambition and is a combination of determination and tenacity. It is a balance of patience, persistence and raw guts. Endurance is also being reliable and accountable, which establishes security and commitment.
Without endurance, any good endeavor or intention has no chance of success. Endurance means to be alive, to be driven by what counts and having a zest for life. It is a readiness to fight for what you believe in, to go all the way. This requires endurance that is closely monitored and used in a healthy and productive manner.
Day 22: “Chesed of Netzach” Loving-kindness in Endurance
For anything to endure it needs o be loved. A neutral or indifferent attitude will reflect in a marginal commitment. If you have difficulty making commitments, examine how much you love and enjoy the object that requires your commitment. Do I love my work? My family? My choices? Or endurance to be effective it needs to be caring and loving. Does my endurance cause me to be, or seem to be, inflexible? Does my drive and determination cause me to be controlling? Am I too demanding? Do others (my employees, friends, children) cooperate with me out of sheer force of my will and drive, or out of love?
Exercise for the day: When fighting for something you believe in, pause for a moment to ensure that it accomplished in a loving manner.
Day 23: “Gevurah of Netzach” – Discipline in Endurance
Examine the discipline of your endurance. Endurance must be directed toward productive goals and expressed in a constructive manner. Is my endurance and determination focused to help cultivate good habits and break bad ones? Or is it the other way around? Does my endurance come from strnght or weakness? Does it come out of deep conviction or out defensiveness? Do I use my endurance against itself by being tenacious in my lack of determination?
Exercise for the day: Break on bad habit today
Day 24:”Tiferet of Netzach” – Compassion in Endurance
Healthy endurance, directed to develop good qualities and modify bad ones, will always be compassionate. The compassion of endurance reflects a most beautiful quality of endurance: an enduring commitment to help another grow spiritually. Endurance without compassion is misguided and selfish. Endurance needs to be more than just love to those who deserve it but also compassion to the less fortunate. Does my determination compromise my compassion for others? Am I able to rise above my ego and empathize for others? Am I able to rise above my ego and empathize with my competitors> Am I gracious in victory as well as in defeat?
Exercise for the day: Take the time to listen to someone that would normally test your patience.
Day 25: “ Netzach of Netzach” – Endurance in Endurance
Everyone has willpower and determination. We have the capacity to endure much more than we can imagine and to prevail under the most trying circumstances. The life stories of the holocaust survivors bare witness to this.
Ask yourself: Is my behavior erratic? Am I inconsistent and unreliable? Since I have will and determination, why am I so mercurial? AM I afraid of accessing my endurance and committing? Do I fear being trapped by my commitment? If yes, why? Is it a reaction to some past trauma? Instead of cultivating endurance in healthy areas, have I developed a capacity for endurance of unhealthy experiences? Do I enjoy more pain than pleasure? Do I underestimate my capacity to endure?
Exercise for the day: Commit yourself to developing a new good habit.
Day 26: “Hod of Netzach” – Humility or honor in Endurance
Yielding, a result of humility is an essential element of enduring. Standing fast or being stubborn can sometimes be a formula for destruction. The oak tree, lacks the ability to bend in a hurricane is uprooted. The reed, which yields to the wind survives the most fierce of storms without a problem. The key is knowing when to yield. We need to yield out of strength and not as a result of fear. Why am I so often afraid to yield?
Endurance is fueled by inner strength. The honor in endurance is the humble recognition and acknowledgement that the capacity to endure and prevail comes from the soul – nefesh – that YHVH gave to each and every one of us. This humility does not compromise the drive of endurance; on the contrary it intensifies it, because human endurance can go only so far and endure only so much, whereas that which comes from the Divine souls is limitless.
Do I attribute my success solely to my own strength and determination or do I give the glory to the Father? Am I convinced that I am all powerful due to my level of endurance or do I submit to the will and grace of the Father? Do I acknowledge the source of my strength in time when things seem so bleak? Do we give thanks in times of plentiful provision or do we only cry out when we are in need?
Exercise for the day: To ensure the endurance of your new resolution, bond with it immediately. This can be assured by promptly actualizing your resolution in some constructive deed or committing yourself to another.
Day 27: “Yesod of Netzach” – Bonding in Endurance
Bonding is an essential part of endurance. It expresses your unwavering commitment to the person or experience you are bonding with, a commitment so powerful that you will endure all to preserve it. Endurance without bonding will not endure.
Exercise for the day: To ensure the endurance of your new resolution, bond with it immediately. This can be assured by promptly actualizing your resolution in some constructive deed or committing yourself to another.
Day 28: “Malchut of Netzach” – the Nobility in Endurance
Sovereignty is the cornerstone of endurance. Endurance that encompasses the previous six qualities is indeed a tribute and testimony to the majesty of the creation of the human spirit. Is my endurance dignified? Does it bring out the best in me? Does it bring out the best in those around me? When faced with hardships do I behave with the majesty that Yeshua did? Do I walk with my head up, confident in knowing who I am in Messiah or do I cower and shrivel up in fear?
Exercise for the day: Fight for a dignified cause
Parashat Emor
Parasha: Emor – Leviticus 21:1 – 24:23
Haftara: Ezekiel 44:15-31
Reading date: 10th May 2008 – 5th Ayar 5768
The previous portion dealt with the commandment that the entire nation should strive to become holy. Now the Torah turns to the Cohenim, who have a particular responsibility to maintain higher standards of behavior and purity. This is particularly true of us, priests in the order of Malchi Tzedek.
21:2 For the relative that is closest to him – nefesh – his wife, brother, sister (see next verse), father etc.
21:3 As long as a sister remains unmarried, she is still apart of the Cohen’s immediate family and he is required to participate in her funeral.
21:5 This was particularly prohibited, because it was a practice used by the Egyptian priests, who, according to Herodotus, shaved the whole body every third day, that there might be no uncleanness about them when they ministered in their temples. In the book of Baruch 6:31, the priests of Babylon are represented sitting in their temples, with their clothes torn, and their heads and beards shaved, and having nothing upon their heads.
21:7 The harlot who is prohibited to a Cohen is a woman who has lived with any other man who is not permitted to her because of a negative commandment. The term desecrated refers to any woman who is forbidden to marry a Cohen or a Cohen Gadol, but lives with him, i.e., a divorcee, or a widow with a Cohen Gadol. (Rashi)
21:9 It is commonly understood the woman would be put to death before being burned, probably by stoning.
21:10-12 Although the Cohen Gadol spent much or even most of his time in the sanctuary, it was not his permanent home.
21:18 The KJV mistranslates ‘flat nose’ it is the deformity where the bridge of the nose does not form. The Cohen Gadol had to maintain the highest possible level of purity. We know that after the destruction of the first Temple and the Babylonian exile, due to corruption within the priestly order, a lot of the desire for holiness disappeared.
22:2 People in the state of ritual contamination ‘tumah’ are required to withdraw and not partake of the sacrificial meat and the ‘trumah’ – the donated sacrifices. In the service of YHVH, according to Torah, neither an imperfect offering nor an imperfect offerer could be admitted. What then is the need of a mediator between YHVH and sinful men? Can we expect that any of our offerings and sacrifices, however sincere and well-intentioned, can be accepted, unless offered on the Living Altar that sanctifies the gift?
22:31-33 Marvelous words from the throne room of heaven.
22:32 Our primary privilege and responsibility is to sanctify YHVH’s name through our behavior, so that people say of us “Fortunate are the parents and teachers who raised such a person.” Conversely there is no greater degradation for a person than to act in a way that will make people say the opposite (Yoma 86a).
23:2 The festivals, including the Shabbat, are called ‘moadim’ – appointed times- because they are special days when we meet with YHVH, as it were. Just as ‘moed’ in space refers to the locality which people have as their appointed place of assembly (Ohel Moed – the Tabernacle or more correctly, Tent of Meeting), so ‘moed’ is a point in time which summons us to an appointed activity – in this case an inner activity.
23:5 Although the New Year begins in Tishrei with Rosh Hashanah, the months are counted from Nissan (Ex.12:2) as a constant reminder of the Exodus.
23:16 It is of interest that Shavuot is not mentioned as a specific day in the calendar but as the fiftieth day after the Omer offering, recalling the days after the Exodus, when our forefathers excitedly counted the days, each day elevating ourselves, so that we can be worthy of receiving Torah. Today we celebrate not only the receiving of the Torah but it is not by coincidence that we celebrate the giving of the Ruach haKodesh to us as individuals on the same day.
23:24 The shofar call is a call to repentance. As Rambam puts it, the shofar calls out: “Awake, you sleepers, from your sleep! Arise, you slumberers, from your slumber!” (Hil.Teshuvah 3:4). We know by the use of the Hebrew word ‘truah’ in the verse that it refers to a shofar blast and not a regular trumpet as this word is used in reference to a shofar alone.
23:27 The Hebrew word ‘ech’ – but- always implies a limitation. Atonement is available to those who repent, but not to those who ignore this opportunity to earn forgiveness (Rashi). You shall afflict is the Torah’s term for fasting.
23:40 The four species symbolize parts of the body. The ‘etrog’ – citron – resembles the heart; the ‘lulav’ – palm branch – the spine; the ‘hadasim’ – myrtle leaves – the eyes and the ‘aravot’ - willow branches, the lips. By holding all four together, we symbolize the need for a person to utilize all his faculties in the service of YHVH.
24:5-9 The Table of Showbread and the breads are described in Ex.25:23-30. Every Friday, twelve large loaves were baked and were placed on the Table on the Shabbat.
24:10:16 Torah continues with an account which seems to be out of place: The story of a Jew who committed the atrocious sin of blaspheming the name of YHVH, chas ve chelila! The following Midrash gives a historical reason for the connection of this incident to the previous passage. Rabbi Berechiah taught that the ‘son of the Israelite woman’ went about the camp scoffing about the showbread: “A king normally eats warm, freshly baked bread. Why would YHVH have cold, old bread in the Tabernacle?” An Israelite rebuked him. The two came to blows, whereupon the son of the Israelite woman uttered the curse.
24:18 A market value is used to determine the amount to be paid.
Haftara: Ezekiel 44:15-31
Reading date: 10th May 2008 – 5th Ayar 5768
The previous portion dealt with the commandment that the entire nation should strive to become holy. Now the Torah turns to the Cohenim, who have a particular responsibility to maintain higher standards of behavior and purity. This is particularly true of us, priests in the order of Malchi Tzedek.
21:2 For the relative that is closest to him – nefesh – his wife, brother, sister (see next verse), father etc.
21:3 As long as a sister remains unmarried, she is still apart of the Cohen’s immediate family and he is required to participate in her funeral.
21:5 This was particularly prohibited, because it was a practice used by the Egyptian priests, who, according to Herodotus, shaved the whole body every third day, that there might be no uncleanness about them when they ministered in their temples. In the book of Baruch 6:31, the priests of Babylon are represented sitting in their temples, with their clothes torn, and their heads and beards shaved, and having nothing upon their heads.
21:7 The harlot who is prohibited to a Cohen is a woman who has lived with any other man who is not permitted to her because of a negative commandment. The term desecrated refers to any woman who is forbidden to marry a Cohen or a Cohen Gadol, but lives with him, i.e., a divorcee, or a widow with a Cohen Gadol. (Rashi)
21:9 It is commonly understood the woman would be put to death before being burned, probably by stoning.
21:10-12 Although the Cohen Gadol spent much or even most of his time in the sanctuary, it was not his permanent home.
21:18 The KJV mistranslates ‘flat nose’ it is the deformity where the bridge of the nose does not form. The Cohen Gadol had to maintain the highest possible level of purity. We know that after the destruction of the first Temple and the Babylonian exile, due to corruption within the priestly order, a lot of the desire for holiness disappeared.
22:2 People in the state of ritual contamination ‘tumah’ are required to withdraw and not partake of the sacrificial meat and the ‘trumah’ – the donated sacrifices. In the service of YHVH, according to Torah, neither an imperfect offering nor an imperfect offerer could be admitted. What then is the need of a mediator between YHVH and sinful men? Can we expect that any of our offerings and sacrifices, however sincere and well-intentioned, can be accepted, unless offered on the Living Altar that sanctifies the gift?
22:31-33 Marvelous words from the throne room of heaven.
22:32 Our primary privilege and responsibility is to sanctify YHVH’s name through our behavior, so that people say of us “Fortunate are the parents and teachers who raised such a person.” Conversely there is no greater degradation for a person than to act in a way that will make people say the opposite (Yoma 86a).
23:2 The festivals, including the Shabbat, are called ‘moadim’ – appointed times- because they are special days when we meet with YHVH, as it were. Just as ‘moed’ in space refers to the locality which people have as their appointed place of assembly (Ohel Moed – the Tabernacle or more correctly, Tent of Meeting), so ‘moed’ is a point in time which summons us to an appointed activity – in this case an inner activity.
23:5 Although the New Year begins in Tishrei with Rosh Hashanah, the months are counted from Nissan (Ex.12:2) as a constant reminder of the Exodus.
23:16 It is of interest that Shavuot is not mentioned as a specific day in the calendar but as the fiftieth day after the Omer offering, recalling the days after the Exodus, when our forefathers excitedly counted the days, each day elevating ourselves, so that we can be worthy of receiving Torah. Today we celebrate not only the receiving of the Torah but it is not by coincidence that we celebrate the giving of the Ruach haKodesh to us as individuals on the same day.
23:24 The shofar call is a call to repentance. As Rambam puts it, the shofar calls out: “Awake, you sleepers, from your sleep! Arise, you slumberers, from your slumber!” (Hil.Teshuvah 3:4). We know by the use of the Hebrew word ‘truah’ in the verse that it refers to a shofar blast and not a regular trumpet as this word is used in reference to a shofar alone.
23:27 The Hebrew word ‘ech’ – but- always implies a limitation. Atonement is available to those who repent, but not to those who ignore this opportunity to earn forgiveness (Rashi). You shall afflict is the Torah’s term for fasting.
23:40 The four species symbolize parts of the body. The ‘etrog’ – citron – resembles the heart; the ‘lulav’ – palm branch – the spine; the ‘hadasim’ – myrtle leaves – the eyes and the ‘aravot’ - willow branches, the lips. By holding all four together, we symbolize the need for a person to utilize all his faculties in the service of YHVH.
24:5-9 The Table of Showbread and the breads are described in Ex.25:23-30. Every Friday, twelve large loaves were baked and were placed on the Table on the Shabbat.
24:10:16 Torah continues with an account which seems to be out of place: The story of a Jew who committed the atrocious sin of blaspheming the name of YHVH, chas ve chelila! The following Midrash gives a historical reason for the connection of this incident to the previous passage. Rabbi Berechiah taught that the ‘son of the Israelite woman’ went about the camp scoffing about the showbread: “A king normally eats warm, freshly baked bread. Why would YHVH have cold, old bread in the Tabernacle?” An Israelite rebuked him. The two came to blows, whereupon the son of the Israelite woman uttered the curse.
24:18 A market value is used to determine the amount to be paid.
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