By Hillel ben David (Greg Killian)
The Halachah, the laws
of Sefirat H'Omer
Let’s begin this study with a little background information. The fifty day period between the Feast of Pesach (Passover) and the Feast of Shavuot (Feast of Weeks) is known as Sephirat HaOmer, the counting of the Omer. On the second day of Pesach, the Omer offering from the new barley crop was brought into the Temple in Jerusalem. It began a period of counting and preparation for Shavuot, the anniversary of the giving of the Torah and the yearly celebration of re-accepting the Torah upon ourselves. There is actually a mitzva (a command) to count each specific day which is done at the completion of Arbit, the evening service.
A quick glance at the description of the mitzva of sefirat ha-omer in parashat Emor highlights the relationship between this mitzva and the special korbanot, sacrifices, which bracket it. On the first day of the omer the korban (sacrifice) omer (from which counting the omer derives its name) is offered, which consists of the flour derived from newly harvested barley. The Torah commands us to then count fifty days until we offer a new mincha (meal offering) consisting of two breads baked with flour derived from newly harvested wheat. Quite different from our normal association between counting the omer and receiving the Torah, parashat Emor actually establishes the omer as an integral part of this korban sequence. In the Torah portion, Emor, we are enjoined concerning "Counting the Omer":
Vayikra (Leviticus) 23:10-16 "Speak to the Israelites
and say to them: 'When you enter the land I am going to give you and you reap
its harvest, bring to the priest a sheaf of the
first grain you harvest. He is to wave the sheaf before HaShem
so it will be accepted on your behalf; the priest is to wave it on the day
after the Sabbath. On the day you wave the sheaf,
you must sacrifice as a burnt offering to HaShem a
lamb a year old without defect, Together with its grain offering of two-tenths
of an ephah of fine flour mixed with oil--an offering made to HaShem by fire, a pleasing aroma--and its drink offering of a
quarter of a hin of wine. You must not eat any bread,
or roasted or new grain, until the very day you bring this offering to your
HaShem. This is to be a lasting ordinance for the generations
to come, wherever you live. "'From the day after the Sabbath, the day
you brought the sheaf of the wave offering, count for yourself seven full weeks. Count for yourself fifty days up to the
day after the seventh Sabbath, and then present an offering of new grain to
HaShem.
We also see this command in:
Devarim (Deuteronomy) 16:9-12 Count off seven weeks from the time you
begin to put the sickle to the standing grain. Then celebrate the Feast of Weeks to HaShem your HaShem by giving a freewill offering in proportion to the blessings HaShem your HaShem has given you. And rejoice before
HaShem your God at the place he will choose as a dwelling
for his Name--you, your sons and daughters, your menservants and maidservants,
the Levites in your towns, and the aliens, the
fatherless and the widows living among you. Remember that you were slaves in Egypt, and follow carefully these decrees.
As we can see, this injunction to count forty-nine days, out
loud, is Biblical and dependent on bringing the Omer of barley, as an offering,
to the Temple. Today, without the
Menachoth 66a for Scripture says, Thou shalt number unto thee,[1]
that is, the numbering depends upon [the decision of] the Beth-din; accordingly
the Sabbath of the Creation
cannot be intended as the numbering would then be in the hands of all men.[2]
R. Jose says. On the morrow after the Sabbath means on the morrow after the Festival. You say that it means on the morrow after
the Festival, but perhaps it is not so, but rather on the morrow after the
Sabbath of Creation! I will prove it to you. Does Scripture say, ‘On the morrow
after the Sabbath that is in the Passover week’? It
merely says, ‘On the morrow after the Sabbath’; and as the year is full of
Sabbaths, then go and find out which Sabbath is meant.[3]
Moreover, ‘Sabbath’ is written below,[4]
and ‘Sabbath’ is written above; just as in the former case it refers to the
Festival, and indeed to the beginning of the Festival, so in the latter case,
too, it refers to the Festival, and indeed to the beginning of the Festival.[5]
R. Simeon b. Eleazar says, One verse says. Six days thou
shalt eat unleavened bread,[6]
whereas another verse says, Seven days shall ye eat unleavened bread.[7]
How are they to be reconciled?’ [In this way:] you may not eat unleavened bread
of the new produce the seven days. but you may eat unleavened bread of the new
produce six days.[8]
From the day that ye brought [the ‘Omer of the waving]...shall ye number:[9]
now I might think that the ‘Omer must be reaped and offered [on the day
stated], but the counting may begin whenever one wishes,[10]
the text therefore also states, From the time the sickle is first put to the
standing corn thou shalt begin to number.[11]
But from [this verse], ‘From the time the sickle is first put to the standing
corn thou shalt begin to number’, I might think that the ‘Omer must be reaped
and then one begins to count, but it is to be offered whenever one wishes, the
text therefore states, From the day that ye brought [the ‘Omer...shall ye
number].[12]
But from [this verse], ‘From the day that ye brought’, I might think that it
must be reaped and offered and the counting begun all by day, the text
therefore states ‘Seven weeks shall there be complete;[13]
and when do you find seven weeks complete? Only when you begin to count from
the [previous] evening.[14]
I might think, then, that it must be reaped and offered and the counting begun
all by night, the text therefore, states, ‘From the day that ye brought’. How
is it to be then? The reaping and the counting must be on the [previous] night,
but the bringing on the [following] day.[15]
Said
Raba: All the above interpretations can be refuted, excepting those of the last
two Tannaim of the first Baraitha and of the last two
Tannaim of the second Baraitha,[16]
which cannot be refuted, If [it were to be derived from] R. Johanan b. Zakkai's
interpretation it can be refuted thus: Perhaps [the explanation of the
conflicting verses is] as given by Abaye; for Abaye said, It is the precept to
count the days and also the weeks.[17]
If from R. Eliezer's and R. Joshua's interpretations it can be refuted thus:
How do they know that it[18]
refers to the first day of the Festival? It may
refer to the last day of the Festival! R. Ishmael's and R. Judah b. Bathyra's
interpretations cannot be refuted. If from R. Jose son of R. Judah's
interpretation it can be refuted thus: Perhaps the fifty days excludes those six days![19]
If from R. Judah b. Bathyra's interpretation[20]
it can be refuted thus: How does he know that it[21]
means’ the first day of the Festival? Perhaps it means the last day of the
Festival! R. Jose also realized this same difficulty, and he therefore added
the second interpretation ‘Moreover.
The
[above] text [stated]: Abaye said, It is the precept to count the days and also
to count the weeks. The Rabbis of the
What then does "a Sabbath" really mean? A Sabbath is the first or last portion of a specific period of time which is dedicated in some way to HaShem. The Torah commands that the omer of barley be offered from the first reaping. Until that point, nothing new can be reaped and eaten. There must, therefore, have been a pause in the agriculture. This break is called a "Sabbath"[23]. On the first day of the holiday of Passover the land is still at rest. Thus, the day after, when the omer is to be offered, becomes, literally, the day after the "Sabbath"[24].
After the Exodus from Egypt the Jews were so eager to receive the Torah that they
counted the days remaining to that great event. This great anticipation was a
prelude to the precept of "Counting the Omer" which they received
later at
In the Midrash it says that the Omer shows us how kind HaShem is to His people. When the Jews were in the wilderness, HaShem gave every single one of them an Omer of manna every day. Now that the Jewish people had come into the Holy Land, all HaShem asked in return was a single Omer from the whole Jewish people. Nor did they need to bring it every day. Once a year was enough. And barley, an animal’s food and a poor man's grain, was all HaShem required.
The counting of the Omer has always remained a preparation to receiving the Torah; when the forty-nine days of the Omer come to an end, the festival of Shavuot, celebrating the giving of the Torah, follows immediately.
The connection of Counting the Omer with the Giving of the Torah finds expression in the idea that both stress the individual. Each person, individually, must count the days of the Omer period as opposed to the communal counting of the Sabbatical and Jubilee cycles. (Each 7th year was the Sabbatical Year, each 50th year was the Jubilee Year.) In the Jubilee and Sabbatical year a number of special laws apply, and the mitzva of counting the seven and fifty year cycles was performed by the Sanhedrin on behalf of all Israel. In contrast, the Omer is counted by each person individually.
In similar fashion, the giving of the Torah was not only a
communal, collective experience; the Al-mighty addressed each and every
individual separately: "I am HaShem your God."
In Hebrew there are two ways
of saying "Your God," the singular and the plural. Yet, when HaShem
addressed the entire nation of
The lesson of the Counting of the Omer is clear: Each day counts; each Israelite counts; each mitzva counts.
The month of Iyar is symbolized by the Shor, the bull, which desires to dwell in isolation. Iyar is therefore a time of introspection and self-development, a time of preparation for receiving the Torah in Sivan. However, there were times when HaShem's People also exhibited the rebellious qualities of the bull and "bucked" the leadership of Moses of Aharon when they rebelled in the desert during this month.
Iyar is unique amongst all the months of the year. For each and every single day in Iyar, brings with it the opportunity to perform a mitzva, the commandment to count the omer.
We begin counting the omer on the second day of Pesach and continue until the eve of Shavuot. The counting is a preparation for receiving
the Torah on the holiday of Shavuot. And, indeed, it imparts to us a remarkable
lesson, one which is connected not only with
Counting the omer teaches us that every day counts. It reminds us that each hour, each minute should be filled with words, thoughts, and deeds of which we can be proud. And too, that we are held "accountable" for every precious second of life with which our Creator has blessed us.
The Hakhamim of the Talmud understood that the practice of counting seven weeks is binding even in generations which cannot actually wave the sheaf. Thus, traditional Jews still continue to count each night the number of days that have elapsed since the day when their ancestors would have offered up the omer in the Temple precincts.
Forty-nine days are counted each year and on the fiftieth
day is Hag Shavuot,[25]
the Yom Tov[26]
celebrating the giving of the Torah. There is actually a mitzva to count each
specific day which is done at the completion of Arbit, the evening service. We
use this time to prepare ourselves to receive the Torah, just as our ancestors
did at
Menachoth 66a MISHNA. THEY REAPED IT, PUT IT INTO THE
BASKETS, AND BROUGHT IT TO THE
In the Holy Land, barley ripens in the spring, in the month of Nisan. In the time of the Beit HaMikdash, the new crop could not be used until an amount of barley, called an "Omer", was offered on the Great Altar in the Sanctuary. This is how it took place:
Menachoth 65a MISHNA. WHAT WAS THE PROCEDURE? THE MESSENGERS OF THE BETH DIN USED TO
GO OUT ON THE DAY BEFORE THE FESTIVAL AND TIE THE
UNREAPED CORN IN BUNCHES TO MAKE IT THE EASIER TO REAP. ALL THE INHABITANTS OF
THE TOWNS NEAR BY ASSEMBLED THERE,[34]
SO THAT IT MIGHT BE REAPED WITH MUCH DISPLAY. AS SOON AS IT BECAME DARK HE[35]
CALLED OUT, ‘HAS THE SUN SET’? AND THEY ANSWERED. ‘YES.’ HAS THE SUN SET’? AND
THEY ANSWERED, ‘YES.’ WITH THIS SICKLE’?[36]
AND THEY ANSWERED, ‘YES’. ‘WITH THIS SICKLE’? AND THEY ANSWERED, YES’. ‘INTO
THIS BASKET’? AND THEY ANSWERED, ‘YES’. INTO THIS BASKET’? AND THEY ANSWERED.
‘YES’. ON THE SABBATH HE CALLED OUT FURTHER, ON THIS
SABBATH’? AND THEY ANSWERED. ‘YES’. ‘ON THIS SABBATH’? AND THEY ANSWERED.
‘YES’. ‘SHALL I REAP’?[37]
AND THEY ANSWERED, REAP’. ‘SHALL I REAP’? AND THEY ANSWERED, ‘REAP’. HE
REPEATED EVERY MATTER THREE TIMES, AND THEY ANSWERED, ‘YES.’ ‘YES.’ ‘YES’. AND
WHY WAS ALL THIS? BECAUSE OF THE BOETHUSIANS[38]
WHO MAINTAINED THAT THE REAPING OF THE ‘OMER WAS NOT TO
Right after the first day of Pesach, on the eve of the 16th of Nisan, prominent Torah scholars and members of the Sanhedrin, Beit Din Gadole, the great house of judgment, would go out into a field of barley near Jerusalem which had been prepared before Pesach.
Sanhedrin 11b Our Rabbis taught: [The grain and fruit of the following] three regions
[are taken as the standard] for deciding upon the declaration of a leap-year:
Judea,[39]
Trans-Jordania,[40]
and
All the neighboring villagers would gather to watch the ceremony.
Three men using three sickles would cut three measures of barley which they would put in three boxes.
Menachoth 64a THE SAGES SAY, WHETHER ON THE SABBATH OR ON
A WEEKDAY IT WAS REAPED BY THREE MEN INTO THREE
BASKETS AND WITH THREE SICKLES. Now did not R. Hanina the Vice-High Priest say there that where it is possible [to manage
with one] we must not trouble [more to work on the Sabbath]? Here, too, since
it is possible [to manage with less] we must not trouble [to do more on the
Sabbath]. Whence [do you know this]? Perhaps R. Ishmael only said so here,
since there is no opportunity for making the matter public,[44]
but there, since there is an opportunity for making the matter public,[45]
I would say that he is in agreement with the Rabbis.[46]
Once it was dark, the
head of the reapers would say, "Has the sun set?"
"Yes," everyone would
reply.
Megillah 21a THE WHOLE NIGHT IS A PROPER TIME FOR REAPING THE ‘OMER. Since a Master
has said that reaping and counting are to be performed by night and the
bringing by day.[47]
"Has the sun
set?" he would ask again.
"Yes."
"Has the sun
set?"
A third time they would answer,
"Yes."
Then he would point to
the sickle and ask three times, "Is this the sickle?"
"Yes."
"Is this the
sickle?"
"Yes."
"Is this the
sickle?"
"Yes."
In the same way, he
would ask three times, "Is this the box?"
Yes."
"Is this the
box?"
"Yes."
"Is this the
box?"
"Yes."
If it was Shabbat, he would also ask three
times, "Is it Shabbat today?" This showed everybody that the mitzva
of cutting the Omer pushes off the Shabbat.
Finally he would ask,
"Shall I reap?"
"Yes," they would answer.
"Shall I
reap?"
"Yes."
"Shall I
reap?"
"Yes."
This whole ceremony was very awesome. What was it all for? Unfortunately, there were people at that time who rebelled against the Sages. They were called Beitusim. They tried to get people not to listen to the teachings of the Sages.
One of their arguments was that the Omer should only be cut on a Saturday night, after Shabbat.[48]
In fact, in the Torah it says that the time for cutting the
Omer is "the day after Shabbat." The Beitusim said this meant the day
after Shabbat itself. But the Sages had the tradition from
They made a big ceremony out of it, so that it would be clear to everyone that the Beitusim were not correct. The Omer had to be cut the day after Pesach, even on Shabbat!
After the barley had been cut, it was placed in the three boxes and brought to the Beit HaMikdash. Since it was still green and soft, it was dried and roasted in such a way that the fire touched every grain. Then it was spread out in the courtyard for the wind to blow through it. Finally it was ground up with millstones into flour.
Of the three se'ahs, or measures, of barley that had been reaped in the field, only one tenth was taken for the offering. This quantity is called an Omer.
This Omer was then sieved thirteen times, over and over again, until it was fine and pure.
"The omer of flour was mixed with a log, or very nearly three-fourths of a pint of oil [typifying the Holy Spirit], and a handful of frankincense [sweet spices, typifying praises and prayers to HaShem] put upon it. Before burning it, the Kohen would wave it in every direction in honor of the One to Whom the whole world belongs. It was as if he were saying, "Thank you HaShem for the harvest. Thank you for the very bread we eat." It was then burned on the Mitzbayach, the Great Altar. The remainder belonged to the priest".
The Torah commands us to count the omer, but this seems like the activity of a child. Why do we count? My daughter, Giberet Chava, says that the answer is very simple: We count because HaShem commanded us to count! This is the absolute best answer!
Still, HaShem expects us to come to a deeper understanding than this simple Pshat level. What is the point of counting an incremental number each day?
The answer to this question lies at the root of the meaning of counting. The dictionary gives the following definition:
count
1. To name or list (the units of a group or collection) one by one in order to determine a total; number.
2. To recite numerals in ascending order up to and including: count three before firing.
3. To include in a reckoning; take account of: ten dogs, counting the puppies.
4. To believe or consider to be; deem: Count yourself lucky.
These definitions suggest that there is more to counting than simply adding one number to another. In fact, there are some anomalies in the English use of counting. Consider this definition of the word recount:
recount
To narrate the facts or particulars of an event, to enumerate.
So a story teller recounts a story.
Now, consider this definition of the word teller:
teller
1. One who tells: a teller of tall tales.
2. A bank employee who receives and pays out money.
3. An automated teller machine.
4. A person appointed to count votes in a legislative assembly.
So, a teller counts and a re-counter tells, this is very interesting! This idiosyncrasy of the Hebrew, English, and Spanish, languages suggests that counting and telling a story are closely connected. This provides a valuable clue as to why we count. In some way we tell a story when we count. As we shall see when we examine the count for each day, there is a story that is told. It is the story of the Children of Israel rising up from the degradation of Mitzrayim to attain the level of the greatest Prophet, on Shavuot. This is the story of an entire nation that works to improve itself and to stand before HaShem without spot or blemish. This is truly a hero’s story!
When does this count begin? The verse which we quoted designates the "morrow after the Sabbath" as the time for waving the sheaf. Understood literally, this would imply that the count must invariably begin on the same day of the week: a Sunday (which Sunday is far from clear. Perhaps during Passover, perhaps the one immediately following; or maybe the first one after the ripening of the barley crop). Similarly, the count would end on a Sunday, and Shavuot would invariably fall on the same day of the week, though not on a designated calendar date (thus in verse 16: "Even until the morrow after the seventh Sabbath shall you count fifty days"). Yet, this is NOT when the count begins. The Talmud explains this for us:
Menachoth 65b If Moses was a great lover of Israel, why
then did he detain them in the wilderness for forty
years’? ‘Master’, said the other, ‘is it thus that you would dismiss me’?
‘Fool’, he answered, ‘should not our perfect Torah be as convincing as your
idle talk! Now one verse says. Ye shall number fifty days.[49]
while the other verse says, Seven weeks shall there be
complete.[50]
How are they to be reconciled?[51]
The latter verse refers to the time when the [first day of the] Festival [of Passover] falls on the Sabbath,[52]
while the former to the time when the [first day of
the] Festival falls on a weekday.[53]
(Mnemonic: R. Eliezer ‘numbers’; R. Joshua ‘counts’; R. Ishmael ‘from the
‘Omer’; R. Judah ‘below’.)[54]
R. Eliezer says, This is not necessary, for Scripture says, Thou shalt number
unto thee,[55]
that is, the numbering depends upon the [decision of the] Beth din;[56]
accordingly the Sabbath of the creation cannot be
intended,[57]
as the numbering would then be in the hands of all men.[58]
R. Joshua says. The Torah says. Count days[59]
and sanctify the new moon,[60]
count days and sanctify the Feast of Weeks.[61]
Just as in regard to the new moon there is something distinctive at the
commencement [of the counting],[62]
so with the Feast of Weeks there is something distinctive at the commencement
[of the counting].[63]
R.
Ishmael says. The Torah says. Bring the ‘Omer-offering on the Passover, and the
Two Loaves on the Feast of Weeks. Just as the latter are
offered on the Festival, and indeed at the beginning of the Festival, so the
former, too. Is offered on the Festival, and indeed at the beginning of the
Festival.[64]
R. Judah b. Bathyra says. There is written ‘Sabbath’ below[65]
and also ‘Sabbath’ above;[66]
just as in the former case the Festival, and indeed the beginning of the
Festival, is near [to the Sabbath].[67]
so in the latter case, too, the Festival, and
indeed the beginning of the Festival, is near [to the ‘Omer].[68]
Our
Rabbis taught: And ye shall count unto you.[69]
that is, the counting is a duty upon every one. On the morrow after the Sabbath,[70]
that is, on the morrow after the Festival.
The counting of the omer begins on the second night of Passover, Nisan 16, on which ever day of the week that might happen to fall, and concludes with Shavuot, always on the sixth day of the month of Sivan. "After the Sabbath" was interpreted by the Hakhamim of the Talmud to be the evening following the first day of Pesach. The first time to count is on the evening of the 16th of Nisan.
Shabbat is a source of intense spirituality. It is the apex of the week. But it still belongs to the week, and thus to time and the finite. "The morrow after the Shabbat" refers to the step beyond Shabbat, beyond time itself: A revelation higher than the world.
To count the forty-nine days of Omer, that is, to transform into holiness, every emotion that we feed, we must rest our efforts on the "morrow after the Shabbat", the light of HaShem from beyond the world.[71]
A. We begin counting the Omer on the second night of Pesach, Nisan 16. Normally this is done at the end of the second night seder.
B. It is most proper to count the Omer at the beginning of the night, immediately following the evening prayer. However, it is permissible to count the Omer throughout the night.
C. If you forget to count at nightfall, but have reminded yourself before dawn, you may count then, with the blessing.
D. If you forget to count at night; you can count throughout the next day (without saying the blessing). The following evening you can count again WITH the blessing.
E. If you forget to count for a whole day, you should still keep on counting the days until Shavuot, but you do not say the blessing any more.
F. If you are in doubt whether you counted the previous night, even though you definitely did not count during the day, you may recite the blessing when counting on the subsequent nights.
RAMBAM'S RULING
Rambam, in Hilkhot Temidin uMusafin, Chapter 7, states:
22: It is a Mitzvat Aseh to count seven complete weeks from the day of the bringing of the 'Omer, as it says: You shall count for yourselves, from the day after the Shabbat, seven weeks. It is a mitzva to count the days along with the weeks, as it says: You shall count fifty days; and we count from the beginning of the day, therefore, he should count at night, from the night of the 16th of Nisan.
23: If he forgot to count at night, he should count during the day. We count standing up; however, if he counted while seated, this is valid.
24: This mitzva is incumbent upon every Jew, in every place and at every time; women and slaves are exempt from it.
25: One must recite a blessing every evening: Blessed...Who sanctified us with His mitzvot and commanded us regarding Sefirat HaOmer before he counts; if he counted without saying the blessing, he has fulfilled it and he does not go back and say the blessing.
In regard to the new grain, we have some additional halachic commands. the Torah commands:
Vayikra (Leviticus)
HaShem commanded us not to eat new grains until Nisan 16, the day the omer of barley is offered. We are, therefore, forbidden to eat from any new harvest of the five species of grains: wheat, barley, spelt, rye, or oats, before bringing the omer offering. When the Beit HaMikdash, The House of the Holy One, stood, this prohibition was based on the time that the actual offering was brought.
1. Today, we may not eat these the five species of grains: wheat, barley, spelt, rye, or oats, until Nisan 17.
2. We may not eat
any by-products of these the five species of grains: wheat, barley, spelt, rye,
or oats, until Nisan 17. This includes groats and beverages made from these
grains.
3. Any grains which become rooted after Nisan 16, may not be eaten until after Nisan 16 the following year. After Nisan 16, they are permissible even if they are as yet un-harvested.
4. Any grains which
become rooted before Nisan 16, become permissible after Nisan 16 of that year,
for the omer offering renders them permissible, even if they are not yet fully
grown.
In the Diaspora, it is our custom not to eat of the new grain until after Nisan 17.
The Omer period, is a period of national semi-mourning (no weddings or even haircuts). It was during this period that Rabbi Akiva's 24,000 students died for not showing proper respect towards each other. It is a time for reflection upon how we look upon and treat our fellow Jews and upon the tragedies that have befallen us because of unfounded (self-justified) hatred.
These fifty days also correspond to the seven
weeks after the Exodus from Egypt when the Jewish people prepared themselves to receive the Torah
at
Many people study one of the "48 Ways to Wisdom" (Ethics of the Fathers, 6:6) each day as a means to personal and spiritual growth:
[ BARAITHA 5 (Ethics of the Fathers 6:6). GREATER IS
THE TORAH THAN THE PRIESTHOOD AND THAN THE KINGSHIP, SEEING THAT THE KINGSHIP
IS ACQUIRED IN [THE FORM OF] THIRTY DISTINCTIONS, AND THE PRIESTHOOD IN [THE
FORM OF] TWENTY-FOUR, BUT THE TORAH IN [THE FORM OF] FORTY-EIGHT THINGS, AND THESE
THEY ARE IN: [THE FORM OF] STUDY, ATTENTIVE LISTENING, ORDERED PRESENTATION [OF
ONE'S STUDY-MATTER] WITH [ONE'S] LIPS, REASONING OF THE HEART, INTELLIGENCE OF
THE HEART, AWE, FEAR, HUMILITY, JOYOUSNESS, MINISTERING UNTO THE SAGES,
PAINSTAKING EXAMINATION [OF A SUBJECT,] TOGETHER WITH [ONE'S] COLLEAGUES, FINE
ARGUMENTATION OF DISCIPLES, SEDATENESS, [KNOWLEDGE
OF] SCRIPTURE, [KNOWLEDGE OF] THE ORAL LEARNING,
MODERATION IN SLEEP, MODERATION IN GOSSIP, MODERATION IN [WORLDLY] PLEASURE,
MODERATION IN HILARITY, MODERATION IN WORLDLY INTERCOURSE, LONG-SUFFERING, A
GOOD HEART, THE CONSCIENTIOUSNESS OF THE SAGES, [UNCOMPLAINING] ACCEPTANCE OF
[DIVINE] CHASTISEMENTS. ]
No haircuts? A most curious reason is brought in Kabbalistic sources for not permitting haircuts: 'Rabbi Akiva used to explain and elucidate every upper 'tag' and hair-like crown adorning the letters of the Torah, deriving numerous laws from them.'
Since these crowns are like decorative hairs to the letters, and because his pupils also used to learn how to derive these laws, we do not cut our own hair in memory of their deaths during this period.}
Lag B’Omer (the 33rd day of counting the Omer): Note that the 33rd word in the Torah is tov, good, indicating that Lag B’Omer is a good day for us.
If you're flying over
People light bonfires, have torch processions, light lamps etc. One reason is that on the day of his death the world was filled with a great light of endless joy through the secret wisdom which he revealed to his pupils and which they wrote down in the Zohar.
When all 24,000 of Rabbi Akiva's students had died, the
world was desolate. The Torah had been forgotten. There were no pupils to go
out and teach and disseminate the light of Torah. Rabbi Akiva traveled to the Hakhamim
of the South and taught them his Torah. On Lag B'Omer he laid his hands of the
heads of these, his last pupils, giving them smicha (rabbinical ordination) [Note: His Majesty King Yeshua is
bestowing smicha on His disciples on Shavuot].
And from that day, the world began to brighten from
the Torah's light by virtue of these students. As the day of their ordination
was the 33rd day of the Omer, we light bonfires in Eretz
Hence it became a day of great rejoicing.
Many children play games with bows and arrows. This is an allusion to the rainbow.
Since the rainbow was a symbol of HaShem’s promise never to destroy the world again, it never appeared during the lifetime of R. Shimon since his presence was an assurance of this promise. It is worth noting that every time the rainbow does appear, it is a sign that HaShem will not destroy us with water – though at that momemnt we clearly deserve to have the world flooded!
Some Chassidim cut the hair of their three year old children on Lag B’Omer.
Q. How big is an Omer?
A. Leviticus 23:10 - One tenth of an Ephah. Since an ‘omer is a tenth part of an Ephah which (cf. Men. 77a) equals three se'ah, an ‘omer = 3/10 se'ah = 3 X 6/10 kab = 3 X 6 X 4/10 log = 36/5 = 7 1/5 log = (since a log = 6 eggs) 7 log and 1 1/5 of an egg. An omer is about 3.3 dry quarts.
Q. Why do we begin "counting the Omer" at night?
A. Leviticus 23:15 - The Torah requires counting seven complete weeks. If we begin counting in the daytime, the seven weeks would not be complete.
Q. How does the Omer differ from other mincha (grain) offerings?
A. Vayikra (Leviticus)
Sotah 14a C H A P T E R I I MISHNA. [THE HUSBAND]
BRINGS HER MEAL-OFFERING[72]
IN A BASKET OF PALM-TWIGS AND PLACES IT UPON HER HANDS IN ORDER TO WEARY HER.
WITH ALL OTHER MEAL-OFFERINGS, THE BEGINNING AND END OF THEIR [SACRIFICE] ARE
IN MINISTERING VESSELS; BUT WITH THIS, ITS BEGINNING IS IN A BASKET OF
PALM-TWIGS AND ITS END IN A MINISTERING VESSEL. ALL OTHER MEAL-OFFERINGS
REQUIRE OIL AND FRANKINCENSE, BUT THIS REQUIRES
NEITHER OIL NOR FRANKINCENSE. ALL OTHER MEAL-OFFERINGS CONSIST OF WHEAT, BUT
THIS CONSISTS OF BARLEY. THE MEAL-OFFERING OF THE ‘OMER,[73]
ALTHOUGH CONSISTING OF BARLEY, WAS IN THE FORM OF GROATS; BUT THIS WAS IN THE
FORM OF COARSE FLOUR. RABBAN GAMALIEL SAYS: AS HER ACTIONS WERE THE ACTIONS
OF AN ANIMAL, SO HER OFFERING [CONSISTED OF] ANIMAL'S FODDER.
Barley offerings are brought by a disloyal wife to establish
her innocence of ultimate betrayal to her husband. The Jews,
so steeped in Egyptian corruption and idolatry, were also in such a lowly
animal state at Exodus. R. Elazer b. Aruch makes a lev tov, a good heart, a prerequisite for Torah. The gematria of lev tov =
32+17 = 49, the levels of progress from the Omer offering. The first thirty-two
days we mourn ever-present evil, for our
But why was the Omer of animal food? When the animal (chamor) in man is no longer at war with his spirit, but is sublimated to it, all its passionate intensity is transferred to the life of holiness.
This is why the Omer was of barley, animal food. Because
this was the labor of the omer period, to transform the "animal soul"
of the Israelites, which had remained unaffected by
the initial revelation in
Counting the omer is an exercise in human self-development, orderly progression toward a great goal. A necessary pre-condition is to govern and sanctify, not destroy, the vital animal side of man; this is symbolized by the barley offering, animal fodder. The seven weeks terminate in higher human development, also dedicated to HaShem, the offering of the first wheat loaves. Wheat is that food uniquely designed by HaShem for man to process, the beginning of his intelligence and civilization (a child does not utter his first words, Abba[74], Ima[75]; until he's tasted wheat, Beracoth 40a).
Passover is the feast where we celebrate our physical freedom, Shavuot the feast where we celebrate the ultimate holy development of a free man, ready to receive the Torah. Notice that the Torah say, "your weeks":
Bamidbar (Numbers) 28:26 also in the day of the firstfruits, when
you bring a new grain offering unto HaShem, after your weeks be out, you
shall have an holy convocation; you shall do no
servile work.
Man who develops his Divine Image is a creature of free will, not just animal instinct, and requires a guide.
Barley and wheat offerings portray a similar paradox. As a
barley eating animal, subject to natural law, Man must be subservient, passive, in the hands of
HaShem; yet he must simultaneously retain the vitality and free will of a human wheat eater. He must challenge
the Godless with strength, while submerging his ego into that of HaShem. The
passive Exodus Jewish slave is to become the active Sinai Israelite
of free will, he accepts the Torah after forty-nine "complete" days
of self-cleaning of his impulsive oven; forty-nine years is called
"forever", when a Jewish servant elects to remain such until the Jubilee year. Only HaShem, the Rule Maker, is truly free;
man can only approximate His freedom, insofar as he
establishes links to Divinity, through Torah.[76]
Sefer Chinuch, mitzva 306, views the counting as reflecting
Since the original injunction in the Torah states that "You shall count off seven weeks. They must be complete" and "You must count fifty days", the counting has to mention both the number of days and the number of weeks. Every night, after nightfall, after having recited the evening prayer, say the following blessing, and then count the proper day:
Baruch ata adonai eiloheinu melech ha'olam, asher kid'shanu bemitzvotav
vetzivanu al sefirat ha'omer.
Blessed are you, HaShem our God, King of the universe, who has
sanctified us with His commandments, and commanded
us concerning the counting of the Omer.
Then we count the day according to the following formula:
On the first six days of the count:
Today is ___ day[s] of the Omer.
For example:
"Today
is one day of the Omer."
after seven days, we use the following formula:
Today is ___ days, which are ___ week[s] [and ___ day[s]], of the Omer.
For example:
Today
is eight days of the Omer, which are one week and one day of the Omer."
It is customary to add:
Harachaman hu yachazir lanu
avodat bet hamikdash limkomah, bimheirah beyameinu, Amen selah
The translation is:
The Compassionate One! May He restore to us the service of the Temple to its place, speedily in our days. Amen, selah!
Note: One must count in a language which he or she understands.
What are the Fifty Gates of Understanding?
On a simplistic level, the Fifty Gates of Understanding represent a progression of knowledge from the mundane to the most sublime, with the fiftieth level being the highest ...
Rosh Hashanah 21b The world was created with Fifty Gates of
Understanding ...
[The Talmud finishes by saying that forty-nine gates were
given to Moshe Rabbeinu; the fiftieth gate he “passed through” at his death,
dying on Mt. Nevo, which, in Hebrew, is nun, bait,
vav, which can read “nun-bo” meaning “fifty in it.” For a more precise and
kabballistic explanation of the Fifty Gates of Understanding, see the Vilna
Gaon’s description in Safra D’Tzniusa, Chapter One.]
In the desert, after the Jewish people left Egypt, they traveled for forty-nine days until they received the Torah from HaShem—on the fiftieth day.
[The number seven represents physical
completion, it is the number of the natural world; the number forty-nine is
seven groups of seven – the full manifestation of the physical world. The
number fifty, therefore, represents a departure from the physical realm into
the spiritual one, just as does the number eight.]
The counting of the omer, is an allusion to the Fifty Gates of Understanding, performed by subsequent generations of Jews during the same period of time each year. The goal of life is to “pass through” as many of the fifty gates as possible, which is synonomous with achieving closeness to HaShem; the learning of Torah and the performing of mitzvot are meant to facilitate such spiritual growth.
All knowledge changes the way one views reality, and oneself within that reality. However, the Fifty Gates of Understanding provide an awareness that transforms the person’s whole perspective of life; they reveal the hand of HaShem in every aspect of existence. They vanquish the illusion of a Godless world, and provide access to the most important, yet hidden aspects of man’s potential.
The Fifty Gates of Understanding are the “keys” to rising above mundane reality in order to transcend it, to live as a Tzelem-Elokim—in the image of God. They are the basis of kedushah—holiness—which means that they are central to fulfilling the mandate of being Jewish, for the Torah advocates that we, as a nation, must be holy. (Vayikra 19:2)
Thus the Fifty Gates of Understanding represent the Jewish people’s most formidable weapon against evil.
The Fifty Gates of Understanding (Nun Sha’arei Binah) are
really forty-nine days or seven weeks of
self-elevation and self-evaluation (followed by one day of prophetic
revelation) that the Israelites strived for from the time of the Exodus from Egypt until the time they received the Ten Commandments at Mt.
How is it possible for an entire nation to be able to experience prophecy? This is the secret of the 50 Gates of Understanding. Being worthy of receiving prophecy requires character improvement. There are forty-nine aspects of character that the Israelites worked on developing while they wandered in the dessert of Sinai. These aspects correspond to the combinations of the seven lower sefirot which are called midot or character qualities from the Hebrew.
The counting is done backwards from the highest level to the lowest since prophecy is energy transferred from HaShem to man.
The seven sefirot are:
|
Hesed – kindness |
Abraham (epitomized quality) |
|
Gevurah - power |
Isaac |
|
Tiferet - beauty |
Jacob |
|
Netzach - eternity |
Moses |
|
Hod - thankfulness |
Aaron |
|
Yesod - foundation |
Joseph |
|
Malchut - kingdom |
David |
Shavuot (Penticost), the day of the giving of the Ten Commandments, the revelation and prophecy. The counting of the Omer is a re-working of these seven sefirot and the midot that accompany them. As we count the Omer we should meditate on the sefiot and their midot as follows:
|
Hesed in Hesed |
1. |
study |
|
Gevurah in Hesed |
2. |
attentive listening |
|
Tiferet in Hesed |
3. |
orderly speech |
|
Netzah in Hesed |
4. |
understanding |
|
Hod in Hesed |
5. |
intuitive insight |
|
Yesod in Hesed |
6. |
awe |
|
Malchut in Hesed |
7. |
reverence |
|
Hesed in Gevurah |
8. |
humility |
|
Gevurah in Gevurah |
9. |
joy |
|
Tiferet in Gevurah |
10. |
purity |
|
Netzach in Gevurah |
11. |
attendance on scholars |
|
Hod in Gevurah |
12. |
debate with colleagues |
|
Yesod in Gevurah |
13. |
discussion with students |
|
Malchut in Gevurah |
14. |
deliberation |
|
Hesed in Tiferet |
15. |
knowlege of the scriptures |
|
Gevurah in Tiferet |
16. |
moderation in business affairs |
|
Tiferet in Tiferet |
17. |
moderation in worldly affairs |
|
Netzah in Tiferet |
18. |
moderation in pleasure |
|
Hod in Tiferet |
19. |
moderation in sleep |
|
Yesod in Tiferet |
20. |
moderation in conversation |
|
Malchut in Tiferet |
21. |
moderation in frivolity |
|
Hesed in Netzach |
22. |
patience |
|
Gevurah in Netzach |
23. |
good naturedness |
|
Tiferet in Netzach |
24. |
trust in the sages |
|
Netzach in Netzach |
25. |
uncomplaining acceptance of suffering |
|
Hod in Netzach |
26. |
knows his place |
|
Yesod in Netzach |
27. |
is content with his lot in life |
|
Malchut in Netzach |
28. |
limits his words |
|
Hesed in Hod |
29. |
does not claim credit for his achievements |
|
Gevurah in Hod |
30. |
is beloved |
|
Tiferet in Hod |
31. |
loves G_d |
|
Netzach in Hod |
32. |
loves mankind |
|
Hod in Hod |
33. |
loves acts of charity and kindness |
|
Yesod in Hod |
34. |
loves straightforwardness |
|
Malchut in Hod |
35. |
loves admonition |
|
Hesed in Yesod |
36. |
shuns honor |
|
Gevurah in Yesod |
37. |
is not conceited with his learning |
|
Tiferet in Yesod |
38. |
does not delight in dictating decisions |
|
Netzach in Yesod |
39. |
shares the burden of his fellow man |
|
Hod in Yesod |
40. |
and judges him favorably |
|
Yesod in Yesod |
41. |
directs him to the truth |
|
Malchut in Yesod |
42. |
and to peace |
|
Hesed in Malchut |
43. |
is composed in his learning |
|
Gevurah in Malchut |
44. |
asks pertinent questions and answers to the point |
|
Tiferet in Malchut |
45. |
listens and adds to his learning |
|
Netzah in Malchut |
46. |
studies in order to teach |
|
Hod in Malchut |
47. |
studies in order to practice |
|
Yesod in Malchut |
48. |
increases the wisdom of his teacher |
|
Malchut in Malchut |
49. |
Notes accurately what he has learned |
|
Shavuot |
50. |
Quotes a thing in the name of the person who said it |
These teachings on character development are taken from the Pirke Avot 6:6.
(The following section was largely extracted from a series of classes taught by His Eminence Hakham Dr. Yosef ben Haggai.)
Here's the complete list of the 48 ways of wisdom and their corresponding days of the Omer. This section was delivered as a Shiur by Hakham Dr. Yosef ben Haggai. We should use these days to improve our character and our ways:
Today is 1 day of the Omer.
Hesed of Hesed
Lovingkindness in Lovingkindness
16 Nisan - Being Aware
Every Moment
What specific problem/sin is here addressed?
Wasting Time.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Ephesians
Romans.
A tikkun from Sefer Ruth: Ruth 2:7 indicates that Ruth spent only a minimal time resting. Boaz “knew” that Ploni Almoni would be at the appointed place,
at the appointed time, therefore, he convened the
Bet Din.
Today is 2 days of the Omer.
Gevurah of Hesed
Discipline in
Lovingkindness
17 Nisan - Listen Effectively
What specific problem/sin is here addressed?
Not
making the most of a listening opportunity. Failing to pay attention.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Bereans (Hebrews) 4:2 For unto us
was the Oral Torah gospelled (arranged in the lips),
as well as unto them: but the word gospelled
(arranged in the lips) did not profit them, not being mixed with faith (Emunah
- Faithful Obedience) in them that heard it.
Romans
10:8-11 But what saith it? The
Torah is nigh thee, even in thy mouth, and in thy heart
(mind) : that is, the Torah of the faith, which we gospel out (proclaim); 9.
That if thou shalt arrange it in your lips (articulate/confess] with thy mouth
the Master Yeshua, and shalt (firmly) believe in
thine heart (mind) that HaShem hath raised him from the dead, thou shalt be saved. 10. For with the heart (mind) man believeth
unto JUSTICE/JUSTIFICATION; and with the mouth
arrangement in the lips (articulation/confession) is made unto salvation. 11. For the scripture saith, Whosoever
believeth on him shall not be ashamed.
O.K., if we arrange the
Torah and the 613 Mitzvot in relation to Mashiach in our lips - that is
confessing Mashiach no?
A tikkun from Sefer Ruth: When Naomi gently corrected Ruth’s account of her first day of gleaning, she rectified this shortcoming. (Boaz said stay with my maidens in Ruth 2.8. In Ruth 2:21, Ruth said to stay with the young men. In Ruth 2:22, Naomi said that it was good for Ruth to stay with the maidens)
Today is 3 days of the Omer.
Tiferet
of Hesed
Compassion,
Harmony in Lovingkindness
18 Nisan - Arrange It On Your Lips
What specific problem/sin is here addressed?
Failure to actualize our thoughts, to bring them into
reality.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Romans 10:8-11
Romans 10:6 But the JUSTICE
which is of the faith speaketh (OUT LOUD) on this wise, Say not in thine heart
(mind), Who shall ascend into heaven? (that is, to
bring Mashiach down from above:)
Ephesians 4:14-15 That we
henceforth be no more children, tossed to and fro, and carried about with every
wind of doctrine, by the sleight of men, and cunning craftiness, whereby they
lie in wait to deceive; 15. But speaking (OUT LOUD) the truth in love, may grow
up into him in all things, which is the head, even Mashiach.
Matityahu (Matthew)
Whosoever arranges Oral Torah in his lips and explains how it relates to
the Nazarean Codicil[77] accurately. Him/her will Mashiach articulate before
the Father - i.e. present a defense for us - Midda kneged midda!
1 Yochanan (John)
A tikkun from Sefer Ruth: When Ruth actually accompanied Naomi
to eretz Israel (Ruth
Today is 4 days of the Omer.
Netzach
of Hesed
Endurance in
Lovingkindness
19 Nisan - Understanding Of The Heart
What specific problem/sin is here addressed?
Failure to learn the truth, and thereby fail to make
the most of the opportunities.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Corinthians 11:27-29 Wherefore
whosoever shall eat this bread, and drink this cup of
the Lord, unworthily, shall be guilty of the body and
blood of the Lord. 28. But let a man examine himself, and so let him eat of
that bread, and drink of that cup. 29. For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s
body.
Yeshayahu 45:9
Hosea 4:6 “My people
are destroyed for lack of knowledge, because you
have rejected knowledge I will also reject you ...”
A tikkun from Sefer Ruth: Ploni Almoni, in Ruth 4:6, failed to learn the truth regarding a “Moabitess”, whereas Boaz proclaimed this truth as Rosh bet din.
Today is 5 days of the
Omer.
Hod of Hesed
Humility in Lovingkindness
20 Nisan – Awe
What specific problem/sin is here addressed?
Failure to see the Hand of
HaShem in creation.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
2 Corinthians 6:16-18 And what
agreement hath the temple of
cf.
Yeshayahu (Isaiah) 45:9 Woe unto him
that striveth with his Maker! Let the potsherd strive with the potsherds of the
earth. Shall the clay say to him that fashioneth it, What makest thou? or thy
work, He hath no hands?
Bereans (Hebrews) 13:7-17 Remember
them which have the rule over you, who have spoken unto you the word of God:
whose faith follow, considering the end of their conversation. 8. Yeshua Mashiach the same
yesterday, and to day, and for ever. 9. Be not carried about with divers and
strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that
have been occupied therein. 10. We have an altar, whereof they have no right to
eat which serve the tabernacle. 11. For the bodies of
those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned
without the camp. 12. Wherefore Yeshua also, that he
might sanctify the people with his own blood, suffered without the gate. 13.
Let us go forth therefore unto him without the camp,
bearing his reproach. 14. For here have we no continuing city,
but we seek one to come. 15. By him therefore let us offer the sacrifice of
praise to God continually, that is, the fruit of our lips giving thanks to his name. 16. But to do good and to communicate forget not:
for with such sacrifices God is well pleased. 17. Obey them that have the rule
over you, and submit yourselves: for they watch for your souls, as they that
must give account, that they may do it with joy, and not with grief: for that
is unprofitable for you.
cf.
1 Shmuel (Samuel) 16:4 And Samuel
did that which the Lord spake, and came to Bethlehem.
And the elders of the town trembled at his coming, and said, Comest thou
peaceably?
1 Tsefet (Peter)
cf.
1 Shmuel (Samuel) 24:6 And he said
unto his men, The Lord forbid that I should do this thing unto my master, the
Lord’s anointed, to stretch forth mine hand against him, seeing he is the
anointed of the Lord.
2 Tsefet
Cf.
Shemot (Exodus)
Ephesians 6:1-3 Children,
obey your parents in the Lord: for this is right. 2. Honour thy father and
mother; (which is the first commandment with promise;) 3. That it may be well
with thee, and thou mayest live long on the earth.
Cf.
Vayikra (Leviticus) 19:3 Ye shall
fear every man his mother, and his father, and keep my Sabbaths:
I am the Lord your God.
A tikkun from Sefer Ruth: Naomi heard that HaShem had visited His people, in Ruth 1:6, she immediately rose to return.
Today is 6 days of the Omer.
Yesod
of Hesed
Bonding in
Lovingkindness
21 Nisan - Mastering Fear
What specific problem/sin is here addressed?
Lack of motivation.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Romans 11:17-24,
Philippians
2:12: "Wherefore, my
beloved, as ye have always obeyed, not as in my presence only, but now much
more in my absence, work out your own salvation
with fear and trembling."
1
Tsefet (Peter)
(The word "sojourning", here is in Greek
Parroiqeia. From where we derive the English word "Parish". A parish
is a community limited by an eruv. We are commanded to be in community in a
Parish as a way of fearing HaShem in and out of love)
1
Yochanan (John) 4:16-18 And we
have known and believed the love that God hath to us. God is love; and he that
dwelleth in love dwelleth in God, and God in him.
17. Herein is our love made perfect, that we may have boldness in the day of
judgment: because as he is, so are we in this world. 18. There is no fear in
love; but perfect love casteth out fear: because fear hath torment. He that
feareth is not made perfect in love.
Tehilim
(Psalms) 119:120 "My flesh
trembleth for fear of thee; and I am afraid of thy judgments. "The Stone
Tanakh translates "Shuddered from dread"
1
Luqas (Luke) 12:4-7 And I say
unto you my friends, Be not afraid of them that kill the body,
and after that have no more that they can do. 5. But I will forewarn you whom
ye shall fear: Fear him, which after he hath killed hath power to cast into
hell; yea, I say unto you, Fear him. 6. Are not five sparrows sold for two
farthings, and not one of them is forgotten before God? 7. But even the very hairs of your head are all numbered. Fear not therefore:
ye are of more value than many sparrows.
I have noticed that there are no rewards mentioned in the Torah for those who follow Torah (eternal rewards). The written Torah is about punishments. The oral Torah is about rewards.
A tikkun from Sefer Ruth: When Boaz trembled at
Today is 7 days of the Omer.
Malchut
of Hesed
Nobility in Lovingkindness
22 Nisan - The True Charisma
What specific problem/sin is here addressed?
Arrogant pride.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Ya'aqov (James)
1 Corinthians 13:2 " And
though I have the gift (charisma) of prophecy, and understand all mysteries,
and all knowledge; and though I have all faith, so
that I could remove mountains, and have not charity, I am nothing."
1 Corinthians 7:7 "For I
would that all men were even as I myself. But every man hath his proper gift
(Charisma) of God, one after this manner, and another after that."
A tikkun from Sefer Ruth: When Ruth the Princess went to glean in the field in order to spare Naomi the humiliation, she demonstrated a total lack of arrogant pride and a complete humility. This is mirrored in her response to Boaz that day.
Today is 8 days of the Omer.
Hesed
of Gevurah
Lovingkindess in
Discipline
23 Nisan – Joy
What specific problem/sin is here addressed?
Sadness.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Romans
Romans
Galatians
5:22-24 "But the fruit of
the Shechinah is Ahavah (love), joy, Shalom (peace), longsuffering, gentleness,
good deeds, faithful obedience (Emunah), humility, temperance: against such
there is no penalty in the Torah.
Philippians
4:4 "Rejoice in HaShem ALWAYS: and again I say, Rejoice."
1
Thessalonians
Jude
24,25 "Now unto him who is
able to keep you from falling, and to present you faultless before the presence
of his glory with exceeding joy, To the only wise HaShem
our Savior, be glory and majesty, dominion and power, both now and ever. Amen.
2
Luqas (Acts)
A tikkun from Sefer Ruth: When Naomi nursed Oved, she was motivated by joy because the sadness of being bereft of her family had been dissipated.
Today is 9 days of the Omer.
Gevurah
of Gevurah
Discipline in
Discipline
24 Nisan - Concentration and Will Power
What specific problem/sin is here addressed?
Being distracted from our
goals.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Ya'aqov
(James) 4:8 "Draw near to
HaShem, and He (HaShem) will draw near to you. Wash your hands, ye sinners; and
purify (concentrate, focus) your hearts (minds), you
double minded."
1
Timothy 1:5 "Now the end
(goal) of the commandments is charity out of a pure (concentrated/focused)
heart (mind), and of a good conscience, and of faith unfeigned."
Titus
A tikkun from Sefer Ruth: When Boaz arose that fateful morning and single-mindedly sought to redeem Ruth, he was totally focused on his goal. Ruth, when she left Moav was also totally focused on the God of Avraham, Isaac, and Ya’aqov. When Naomi left Moav, she was totally focused on returning to HaShem and to the land, despite the embarrassment and shame.
Today is 10 days of the Omer.
Teferet
of Gevurah
Compassion in
Discipline
25 Nisan - Honor the Wise Person
What specific problem/sin is here addressed?
The lack of a teacher.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1
Timothy 5:17-19 "Let the
elders (Hakhamim) that rule well be counted worthy of double honour, especially
they who labour in the word (Written Torah) and doctrine (Oral
Torah). For the scripture saith, Thou shalt not muzzle the ox that treadeth
out the corn. And, The laborer is worthy of his reward. Against an elder
(Hakham) receive not an accusation, but before two or three witnesses."
Bereans
(Hebrews)
Bereans
(Hebrews) 13:7 "Remember
them which have the rule over you, who have spoken unto you the word of HaShem
(Torah): whose faith follow, considering the end of their conversation."
A tikkun from Sefer Ruth: When Ruth said, “Where you go, I will go. Where you lodge, I will lodge, and where you die, I will die”, she exemplified the making of a teacher. When she went out to glean and thereby serve her teacher, she exemplified the service we ought to give to our teacher.
Today is 11 days of the Omer.
Netzach
of Gevurah
Endurance in
Discipline
26 Nisan - Work It Through With Friends
What specific problem/sin is here addressed?
Working
Torah alone without a study
partner.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Avot 1:5 "Provide yourself with a
teacher (Rav), get yourself a companion (Chaver)."
Kohelet (Ecclesiastes 4:9-12) Two are
better than one; because they have a good reward for their labour.10. For if
they fall, the one will lift up his fellow: but woe to him that is alone when
he falleth; for he hath not another to help him up. 11. Again, if two lie
together, then they have heat: but how can one be warm alone?12. And if one
prevail against him, two shall withstand him; and a threefold cord is not
quickly broken."
So, too are two students paired
as colleagues and the third person that strengthens that bond is the teacher.
And it is this three-fold cord that can't be easily
broken!
2 Corinthians 6:14-18 Be ye not
unequally yoked together with unbelievers: for what fellowship hath
righteousness with unrighteousness? and what communion hath light with
darkness? 15. And what concord hath Mashiach with
Belial? or what part hath he that believeth with an infidel? 16. And what
agreement hath the temple of
So first is commitment to Torah (written and oral), second commitment and loyalty to each other, and third equal strength (Don’t put a donkey and an ox together).
Philippians
2:19-22 But I trust in the Lord Yeshua to send Timotheus shortly unto you, that I also
may be of good comfort, when I know your state.
20. For I have no man likeminded, who will naturally care for your state. 21. For
all seek their own, not the things which are Yeshua
the Mashiach's. 22. But ye know the proof of him,
that, as a son with the father, he hath served with me in the gospel."
1 Thessalonians
Bereans (Hebrews)
In other words if my motivation for obtaining a Chaver relationship is to get as much as I can then I am falling into "deceitfulness of sin."
A tikkun from Sefer Ruth: I see this most vividly when Ruth “clung” to Naomi with an oath, for life. It is also visible when Ruth, following Naomi’s and Boaz’s advise, stayed with the young women throughout the harvest.
Today is 12 days of the
Omer.
Hod of Gevurah
Humility in Discipline
27 Nisan - Growth Through Teaching
What specific problem/sin is here addressed?
Keeping wisdom to oneself.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Matityahu (Matthew) 28:19-20 "19. [As you] go therefore, teach [Talmudise] all the Gentiles, immersing them into the name
(authority) of the Father, and of the Son, and of
the Shechinah: 20. Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you always, even unto the end
of the age. Amen.
The Authority of the Father
1a) Accept the Yoke of the seven Laws of Noach
1b) Accept the Yoke of the 613 mitsvot
The Authority of the Son
2) Take upon oneself the Yoke of
the
The Authority of the Shechinah
3) Observe the mitsvot so that the Shechinah tabernacles in the individual
A tikkun from Sefer Ruth: The Talmud records the conversation between Naomi and Ruth. In this conversation we see Naomi teaching the essential Torah wisdom that Ruth will need to assimilate before they reach Bethlehem. Ruth then verbalized her response in such a way that Naomi knew she understood. This was teaching at its finest.
Today is 13 days of the Omer.
Yesod
of Gevurah
Bonding in Discipline
28 Nisan - Be Deliberate
What specific problem/sin is here addressed?
Acting hastily.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Luqas (Luke) 14:28-33 "For which of
you, intending to build a tower, sitteth not down first, and counteth the cost,
whether he have sufficient to finish it? 29. Lest haply, after he hath laid the
foundation, and is not able to finish it, all that behold it begin to mock him,
30. Saying, This man began to build, and was not able to finish. 31. Or what
king, going to make war against another king, sitteth not down first, and
consulteth whether he be able with ten thousand to meet him that cometh against
him with twenty thousand? 32. Or else, while the other is yet a great way off,
he sendeth an ambassage, and desireth conditions of peace. 33. So likewise,
whosoever he be of you that forsaketh not all that he hath, he cannot be my
disciple."
To do this we must do four steps of deliberation:
1.
Plowing
2.
Planting
3.
Harvesting
4.
Digesting (Benefiting)
Seven Tools to become more deliberate in our learning:
1.
Frequently Recap
2.
Concretize Insights
3.
Organize it with intent before speaking
4.
Analyze all material
5. Be
prepared for all eventualities
6.
Distance yourself and give it time to boil
7. Do
not procrastinate
A tikkun from Sefer Ruth: When Naomi discouraged Orpah and Ruth from conversion, she was forcing them to deliberate and think carefully.
When Boaz “shuddered” he was taking the time to take control of himself to avoid giving in to his desire. When Naomi waited for three months before seeking a husband for Ruth.
Today is 14 days of the Omer.
Malchut
of Gevurah
Nobility of
Discipline
29 Nisan - Something That Is Read
What specific problem/sin is here addressed?
Living without Torah.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
2 Timothy 3:16-17 "All
scripture is given by inspiration of HaShem, and is
profitable for doctrine (teaching), for reproof, for correction, for
instruction in righteousness: 17. That the man of HaShem may be perfect,
thoroughly furnished unto all good works.
Nine tools for success with Written Torah:
1. Read it and re-read it
2. Learn it (incorporate it into your life)
3. Thoroughly understand it
4. Correlate any differences and resolve them
5. Organize it - Arrange it in your lips
6. Memorize it and review it over and over
7. Integrate it - make new learning part of your reality
8. Update it and be flexible - one size do not fit all human beings nor
all circumstances
9. Constantly upgrade - keep it churning over and over
A tikkun from Sefer Ruth: When Boaz awoke in the night, he was able to act properly because he had made Torah a part of his life. When Ruth acted modestly in the field and with kindness towards Naomi, she was living with Torah.
Today is 15 days of the Omer.
Hesed
of Tiferet
Lovingkindness in
Compassion
30 Nisan - The Oral Instructions for Living
What specific problem/sin is here addressed?
Living without oral Torah.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
2 Thessalonians 2:14-15 "Whereunto he
called you by our gospel (Mesorah = Oral Torah), to the obtaining of the glory of our
Master Yeshua the Messiah.
15. Therefore, brethren, stand fast, and hold the traditions which ye have been
taught, whether by word, or our epistle."
A tikkun from Sefer Ruth: When Ruth acted modestly in the field and with kindness towards Naomi, she was living with the oral Torah given to her by Naomi. At this point she had not had time to review the Written Torah. When Boaz decreed a Moabitess and not a Moabite.
Today is 16 days of the Omer.
Gevurah
of Tiferet
Discipline in
Compassion
1 Iyar - Apply Business Acumen to Living
Chief objective of business is to
maximize and make a profit. Chief objective of life here and beyond is to
maximize and gain wisdom. The objectives are different, the tactics are
similar.
What specific problem/sin is here addressed?
Not
treating the acquisition of wisdom like the acquisition of money.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Thessalonians
Literal version
"|5389| to try earnestly |2270| to be quiet, |2532|
and |4238| to practice |3588| the |2398| own, |2532| and |2036| to work with
|3588| the |2398| own |5495| hands |5216| of you, |2531| as |5213| you |3853|
we enjoined,"
Romans
Literal version:
|4710| in diligence, |3361| not |3636| slothful. |3588| In |4151|
spirit |2204| burning, |3588| the |2962| L-rd |1398| serving.
A tikkun from Sefer Ruth: When Ruth
left her family, friends, wealth, comfort, and everything else to pursue wisdom
in eretz
Today is 17 days of the Omer.
Tiferet
of Tiferet
Compassion in
Compassion
2 Iyar - Harnessing the Power of Sex
What specific problem/sin is here addressed?
Sex for the wrong reason.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Corinthians 7:1-5 Now concerning the
things whereof ye wrote unto me: It is good for a man not to touch a woman. 2. Not
so, you fornicators, but let every man have his own wife, and let every woman
have her own husband. 3. Let the husband render (heap) unto the wife due
benevolence: and likewise also the wife (let her heap) unto the husband (sexual
satisfaction). 4. The wife hath not power of her own body,
but the husband: and likewise also the husband hath not power of his own body,
but the wife. 5. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you
not for your incontinency.
A tikkun from Sefer Ruth: When Boaz controlled himself on the threshing floor, he was waiting to consummate his love until all was in order.
Today is 18 days of the Omer.
Netzach
of Tiferet
Endurance in
Compassion
3 Iyar - The Use of Physical Pleasure
What specific problem/sin is here addressed?
Failure to use pleasure properly.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
2 Thessalonians
A tikkun from Sefer Ruth: When Boaz had the opportunity to perform the mitzva of yibum, he directed his thoughts of pleasure towards HaShem that he be motivated to act properly and to speedily act to perform the mitzva.
Today is 19 days of the Omer.
Hod of Tiferet
Humility in
Compassion
4 Iyar - Minimize Sleep
What specific problem/sin is here addressed?
Sleeping too much.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Ephesians 5:14-16 Wherefore he saith, Awake thou
that sleepest, and arise from the dead, and Mashiach shall give thee light. 15. See then
that ye walk circumspectly, not as fools, but as wise, 16. Redeeming the time, because the days are evil.
A tikkun from Sefer Ruth: After Boaz was startled in the night, he remained awake to pray, that he maintain his control, and to plan the performance of the mitzva of yibum.
Today is 20 days of the Omer.
Yesod
of Tiferet
Bonding in
Compassion
5 Iyar - The Art of Conversation
What specific problem/sin is here addressed?
Failing to have conversations.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Ephesians 4:25-32 Wherefore putting away lying,
speak every man truth (the Torah) with his neighbor: for we are members one of
another. 26. Be ye angry, and sin not: let not the sun go down upon your wrath:
27. Neither give place to the devil. 28. Let him that stole steal no more: but
rather let him labour, working with his hands the thing which is good, that he
may have to give to him that needeth. 29. Let no corrupt communication proceed
out of your mouth, but that which is good to the use of edifying, that it may
minister grace unto the hearers. 30. And grieve not the holy Spirit of HaShem (Shechinah), whereby ye are sealed unto the day
of redemption. 31. Let all bitterness, and
wrath, and anger, and clamor, and evil speaking, be put away from you, with all
malice: 32. And be ye kind one to another, tenderhearted, forgiving one
another, even as HaShem for Mashiach's sake hath
forgiven you.
A tikkun from Sefer Ruth: There were three excellent conversations:
In each of these conversations, the issues are real, deeply spiritual, and profitable to all involved.
Today is 21 days of the Omer.
Malchut
of Tiferet
Nobility in
Compassion
6 Iyar - Laugh at Your Troubles
What specific problem/sin is here addressed?
Failing to deal with tension and anxiety in a humorous
way.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Bereshit (Genesis) 21:5-7 And Abraham was an hundred years old, when his son Isaac was born unto him. 6. And Sarah said, God hath made
me to laugh, so that all that hear will laugh with
me. 7. And she said, Who would have said unto Abraham, that Sarah should have
given children suck? for I have born him a son in his old age.
1 Luqas (Luke)
Many times when we read about
"laughter" in Scripture, we read it in connection with derision, as
Job explains:
Iyov (Job) 12:4 "I am as one
mocked of his neighbor, who calleth upon God, and he answereth him: the just
upright man is laughed to scorn."
Mashiach is therefore not
speaking about clean laughter but of deriding laughter - "Happy are you
that weep now for sins, and for being derided and oppressed of the Goyim, for in the Olam HaBa
you shall have the last laugh."
Actually what we have here is a
paraphrase of:
Yeshayahu (Isaiah) 61:3 "To appoint
unto them that mourn in Zion, to give unto them
beauty for ashes, the oil of joy for mourning, the garment of praise for the
spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified."
Why were these people in
A tikkun from Sefer Ruth: In Ruth
4:17, the women proclaimed that a son was born to Naomi, this is HaShem’s response to Naomi’s question of
Today is 22 days of the Omer.
Hesed
of Netzach
Lovingkindness in
Endurance
7 Iyar - Conquering Frustration
What specific problem/sin is here addressed?
Failing to conquer frustration.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Romans
Ephesians
1) Revelation 2:7 - "To him
that overcomes will I (HaShem) give to eat of the tree
of life, which is in the midst of the paradise of HaShem." - EAT TORAH
2) Revelation 2:11 - "He
that overcomes shall not be hurt of the second death."
3) Revelation 2:17 - "To him
that overcomes will I give to eat of the hidden manna, and will give him a
white stone, and in the stone a new name written, which no man knoweth saving
he that receiveth it." - i.e. he that overcomes will be granted to know
all the secrets of the Torah and will be fully acquitted
when Mashiach comes and will be a whole new creature.
4) Revelation 2:26 - "And he
that overcomes, and keepeth my works unto the end, to him will I give power
over the Gentiles:" - i.e. overcomes will have dominion over the Gentiles
with Mashiach.
5) Rev. 3:5 - "He that
overcomes, the same shall be clothed in white raiment; and I will not blot out
his name out of the book of life, but I will confess his name before my Father,
and before his angels." - i.e. he that overcomes will be like a Levite who
is also clothed all in white, and his name will be forever found in the
heavenly book of life.
6) Rev. 3:12 - "Him that
overcomes will I make a pillar in the temple of my
God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city
of my God, which is new Jerusalem, which cometh down
out of heaven from my God: and I will write upon him
my new name."
7) Rev. 3:21 - "To him that
overcometh will I grant to sit with me in my throne, even as I also overcame,
and am set down with my Father in his throne."
8) Revelation 11:7 - "And
when they shall have finished their testimony, the beast that ascendeth out of
the bottomless pit shall make war against them, and shall overcome them, and
kill them."
9) Revelation 12:11 - "And
they overcame him (the accuser of our brethren) by the blood of the Lamb, and
by the word of their testimony; and they loved not their lives unto the
death."
10) Revelation 13:7 - "And
it was given unto him to make war with the saints, and to overcome them: and
power was given him over all kindreds, and tongues,
and nations."
11) Revelation 17:4 - "These
shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord
of lords, and King of kings: and they that are with him are called, and chosen,
and faithful."
12) Revelation 21:7 - "He
that overcometh shall inherit all things; and I will
be his God, and he shall be my son."
a) Revelation 12:17 "And the
dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of HaShem, and have the testimony of Yeshua
the Messiah.
b) Revelation 14:12 "Here is
the patience (perseverance, endurance) of the saints: here are they that keep
the commandments of HaShem, and the faith (Emunah =
faithful obedience) of Yeshua.
c) Revelation 22:14 "Blessed
are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into
the city."
A tikkun from Sefer Ruth: When Ruth
told Naomi, in
Today is 23 days of the Omer.
Gevurah
of Netzach
Discipline in
Endurance
8 Iyar - A Good Heart
What specific problem/sin is here addressed?
Failing to have a good heart. Indulging the body rather than the soul.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Tehilim (Psalms) 133:1-3 Behold, how good
and how pleasant it is for brethren to dwell
together and in unity! 2. It is like the precious ointment upon the head, that
ran down upon the beard, even Aaron's beard: that went
down to the skirts of his garments; 3. As the dew of Hermon, and as the dew
that descended upon the mountains of Zion: for there the Lord commanded the
blessing, even life for evermore.
Good is TOV = BENEFICIAL
A tikkun from Sefer Ruth: We see the good heart repeatedly in sefer Ruth. We see it when Ruth followed Naomi and her God, giving up the life of a princess. We see it when Naomi returned to Bethlehem in bitterness and disgrace in order to rebuild her family through Ruth. We see it when Boaz waited to marry Ruth till after Ploni Almoni gave up his rights, thereby losing the pleasure of that moment on the threshing floor.
Today is 24 days of the Omer.
Tiferet
of Netzach
Compassion in
Endurance
9 Iyar - Choosing the Right Advisor
What specific problem/sin is here addressed?
Failing to search for wisdom.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Divrei Hayamim (Chronicles)
1 Corinthians 6:5 "I speak to
your shame. Is it so, that there is not a wise man among you? no, not one that
shall be able to judge between his brethren?"
Ephesians 5:14-16 "Wherefore he saith, Awake
thou that sleepest, and arise from the dead, and Mashiach shall give thee light. 15. See then that ye walk circumspectly (accurately, pointedly), not as
fools, but as wise, 16. Redeeming the time, because the
days are evil."
Those
who follow Messiah should be Hakhamim (Rabbis).
Pirqe Avot 1:6 Yehoshua ben Prachiah and Nitai HaArbeili received from them
(Yossi ben Yoezer and Yossi ben Yochanan). Yehoshua said: Make for yourself a
Rav (a teacher); acquire for yourself a friend; and
judge every person on the positive side.
1 Corinthians 9:24-27: Know ye not that they which run in a race run all,
but one receiveth the prize? So run, that ye may obtain. 25. And every man that
striveth for the mastery is temperate in all things. Now they do it to obtain a
corruptible crown; but we an incorruptible. 26. I therefore so run, not as
uncertainly; so fight I, not as one that beateth the air: 27. But I keep under
my body, and bring it into subjection: lest that by any
means, when I have preached to others, I myself should be a castaway.
And in he writes:
Bereans (Hebrews) 12:1-3 Wherefore seeing
we also are compassed about with so great a cloud of witnesses, let us lay
aside every weight, and the sin which doth so easily beset us, and let us run
with patience the race that is set before us, 2. Looking unto Yeshua the author and finisher of our faith (Emunah =
faithful obedience); who for the joy that was set before him endured the cross,
despising the shame, and is set down at the right hand of the throne of HaShem.
3. For consider him that endured such contradiction of sinners against himself,
lest ye be wearied and faint in your minds.
A tikkun from Sefer Ruth: We see Ruth taking advantage of Naomi’s wisdom when she went to the threshing floor. We see it again when Ruth, following Naomi’s advice, waited for Boaz to tell her what to do.
Today is 25 days of the
Omer.
Netzach of Netzach
Endurance in Endurance
10 Iyar - Accepting Pain
What specific problem/sin is here addressed?
Failing to accept pain in order to gain pleasure.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Bereans (Hebrews) 12:1-3 Wherefore seeing
we also are compassed about with so great a cloud of witnesses, let us lay
aside every weight, and the sin which doth so easily beset us, and let us run
with patience the race that is set before us, 2. Looking unto Yeshua the author
and finisher of our faith (Emunah = faithful obedience); who for the joy that
was set before him endured the cross, despising the shame, and is set down at
the right hand of the throne of HaShem. 3. For
consider him that endured such contradiction of sinners against himself, lest
ye be wearied and faint in your minds.
A tikkun from Sefer Ruth: We see this dramatically when Boaz controlled himself on the threshing floor in order to maximize his pleasure in marriage. We see this when Naomi accepted the pain of returning to her former friends in order to enjoy their company and support.
Today is 26 days of the Omer.
Hod
of Netzach
Humility in
Endurance
11 Iyar - When to Lead - When to Follow
What specific problem/sin is here addressed?
Not recognizing your position in every given
situation.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Romans 12:3 "For I say, through the grace given unto me, to every man
that is among you, not to think of himself more highly than he ought to think;
but to think soberly, according as God hath dealt to every man the measure of
faith."
3. |3004| I say |1063| For, |1223| through |3588| the
|5485| gracious love |1325| given |3427| to me |3956| to everyone |5607| being
|1722| among |5213| you, |3361| not |5252| to have high thoughts |3844| beyond
|3739| what |1163| is |5426| right to think, |0235| but |5426| to think |1519|
to |4993| be sober-minded, |1538| to each |5613| as |3588| - |2316| God |3307|
divided |3358| a measure |4102| of faith.
This text in Romans strikes a balance between two opposite evils:
-
FALSE MODESTY
-
MODESTY
-
EXCESIVE PRIDE
Laodicea was a very democratic congregation. It was
ruled by the people themselves the
All of us has a place given to
us, and we are called to fill it whether by recognizing a superior and
following his lead, or in the absence of that to take the lead. The secret of
modesty is to fill well, with enthusiasm and taste the space we have been given
in any particular circumstance.
Some of the principles in crafting bills of sale according to Jewish Law are derived from two most interesting verses:
Bereshit (Genesis) 23:17-18 And the field of Ephron which was in Machpelah,
which was before Mamre, the field, and the cave which was therein, and all the
trees that were in the field, that were in all the borders round about, were
made sure 18. Unto Abraham for a possession in the presence of the children of
Heth, before all that went in at the gate of his city.
Baba Batra 69a/b Principle: - R. Judah HaNasi: "The seller of a field
must write a description of the field its monuments and markers" – i.e.
the property that is being sold must be described in detail according to its
various identifying characteristics.
In other words, extrapolating from this principle of bills of sale, it is always important that we define and know well our boundaries and that space or field that we are to occupy, and doing it well and with taste.
Now let
me ask you a question. Suppose I gave His Honour Paqid Hillel ten
acres of land and he said, ‘Oh well I will occupy two
acres only which are enough for me, and the rest well HaShem
will take care of it’. What is wrong with this attitude?
It wastes resources and the fences are also wasted. It squanders the limits of his territory. It does not recognizes the gift.
So it is
with us with each one of us, we need to know our
place, we need to know our gifts, we need to know what are we here for, we need
to know where exactly are the boundaries of the space HaShem, Most Blessed be
He has given us, and then make sure we occupy every inch of space.
Knowing
our place is knowing our space what we have to cover and to cover it all as
best we can and in good taste. Otherwise we leave spaces for Palestinians to
occupy and you know the headache they can cause, I know that by sad experience!
But
there is a secret here also. To know one's place, in Ivrit, place = Maqom,
which is another designation for HaShem. Therefore to know one's place is to
know one's role in HaShem’s Kingdom. Yes, if we do not take control of our
place, then Laban will creep in and start moving the boundaries no? So, if we
do not exploit to the maximum and with great taste that space, we have failed
in our destiny.
For
example, Adam was given a space, Gan
Eden and it was a walled orchard. why did Gan Eden have walls? To have a
boundary, to delineate the space. So what happened when Adam ceased to cover
and have control over his allocated space? Yep, creepy crawlies got in, no
respect for walls, eh?
So
knowing one's place is not just knowing one's pecking order, but rather knowing
what space we have been allocated and to make sure we cover it with taste, and
allow no creepy crawlies to invade that space.
One note
about fences, and those of you have read my article on Marqos 1:1-2 would have
found out, when one makes a protective fence, one does so in order to keep
unwanted things out, and wanted things in. In fact the etymology of the word
"Paradise" (Hebrew: Gan) literally means a
walled orchard, and Adam was given the responsibility to be vigilant and occupy
the space allocated to him.
One of the most treasured possessions we have is our own sense of confidence. In order to make sure we do not loose this important Jewel of paradise we need to implement a fence around it, by being totally committed to carry out whatever is it that we have undertaken. To do this, it is wise to break down big goals into small units so that we feed our senses of self-esteem, and self worth often and periodically. For a good and balanced sense of self esteem is the fuel that drives us to greatness, and performing great deeds.
A tikkun from Sefer Ruth: When first
questioned by Boaz, Ruth was astounded at the elevation she had received from
Boaz. She recognized that she was a stranger (Ruth
Today is 27 days of the Omer.
Yesod of Netzach
Bonding in
Endurance
12 Iyar – Happiness
What specific problem/sin is here addressed?
Failing to be content with the blessings of HaShem.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Philippians
But how does one achieve this
contentment? This principle of being content with what we have stems or is
rooted in a mode of thinking outlined in:
Philippians 4:8 "Finally
brethren, whatsoever things are true, whatsoever things are honest, whatsoever
things are just, whatsoever things are pure, whatsoever things are lovely,
whatsoever things are of good report; if there be any virtue, and if there be
any praise, think on these things."
So
contentment emanates from the thinking the right thoughts. If our thoughts are
governed for example by covetousness then we lack happiness and envy and strife
flourish. But contentment is that all I need I have, I may be blind and not
seeing all the resources that I have at hand, but with HaShem's
help, Most Blessed be He I am content and I will make it.
Bereans (Hebrews) 13:5 "Let your
conversation be without covetousness; and be content with such things as ye
have: for he hath said, I will never leave thee, nor forsake thee."
A tikkun from Sefer Ruth: In Ruth
2:14, Boaz gave Ruth a small quantity of parched grain. The text records that
Ruth found it sufficient with some left over to share with Naomi. She did not
complain that there was no bread, as originally promised (v.
Today is 28 days of the Omer.
Malchut
of Netzach
Nobility in Endurance
13 Iyar - Protect What Is Precious
What specific problem/sin is here addressed?
Failing to erect a fence to protect ourselves.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Tsefet (Peter) 5:8 "Be sober, be vigilant; because your adversary the devil, as
a roaring lion, walketh about, seeking whom he may devour:"
Now who
is the chief of devils, the one we must watch like a hawk? The Yetzer Hara (our
evil inclination) which cause us to:
a) misconstrue words and events
b) sets us up on great
unachievable pinnacles so that we fall and become demoralized
c) the one who makes sure we
waste as much time as possible
d) the one who programs us to
failure
A tikkun from Sefer Ruth: Ruth exhibited this “way” when she
acted modestly in sitting at the table with Boaz and his workers (Ruth
Today is 29 days of the Omer.
Hesed
of Hod
Lovingkindness in
Humility
14 Iyar - The Subtle Traps of Arrogance
What specific problem/sin is here addressed?
Being arrogant.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Please
note, in general, that is the great majority of well educated people are very
simple and humble, which is not the case again in general with those with a
little bit of knowledge. However, here we need to
make a point, a point in Halakhah: Our Halakhah
states that a man who does what is being commanded, earns more merit than a man who was not commanded but did it out of
his heart. Why would Halakhah say such strange things from a Western point of
view? It is well known that a man does NOT want to do what is commanded. It is
therefore harder to obey when commanded than when performed without a command.
Yes, but
at the heart is that the man that did what was commanded, exalted the one who
commanded him by his obedience, and this crowning Him in his life whilst the
man that did it out of his own heart, crowned himself. That man that was
commanded crowned HaShem in His heart! Yet the man
that was commanded had to set aside what was good in his own eyes and do what
HaShem had commanded and therefore crowned HaShem in His deed.
Romans 1:21-32 Because that, when they knew
God, they glorified him not as God, neither were thankful; but became vain in
their imaginations, and their foolish heart was darkened. 22. Professing
themselves to be wise, they became fools, 23. And changed the glory of the
incorruptible God into an image made like to corruptible man, and to birds, and
four footed beasts, and creeping things. 24. Wherefore
God also gave them up to uncleanness through the lusts of their own hearts, to
dishonor their own bodies between themselves: 25. Who
changed the truth of God into a lie, and worshipped and served the creature
more than the Creator, who is blessed for ever. Amen. 26. For this cause God
gave them up unto vile affections: for even their women did change the natural
use into that which is against nature: 27. And likewise also the men, leaving
the natural use of the woman, burned in their lust one toward another; men with
men working that which is unseemly, and receiving in themselves that recompense
of their error which was meet. 28. And even as they did not like to retain God
in their knowledge, God gave them over to a
reprobate mind, to do those things which are not convenient; 29. Being filled
with all unrighteousness, fornication, wickedness,
covetousness, maliciousness; full of envy, murder, debate, deceit, malignity;
whisperers, 30. Backbiters, haters of God, despiteful, proud, boasters, inventors
of evil things, disobedient to parents, 31. Without understanding, covenant breaker’s, without natural affection,
implacable, unmerciful: 32. Who knowing the judgment of God, that they which
commit such things are worthy of death, not only do the same, but have pleasure
in them that do them.
A tikkun from Sefer Ruth: Ruth was
the daughter of one of the richest most powerful men of Moav, namely King
Eglon. When she encountered Boaz in the field, she called herself a “stranger”,
not a princess, thus acknowledging her true status in
"More than what the charity giver does for the poor, the poor does for the charity giver." This lesson, the Midrash Rabbah tells us, we learn from Ruth.
Boaz readily greeted every one with courtesy even though he was the Rosh Bet Din (The head of the Sanhedrin).
Today is 30 days of the Omer.
Gevurah
of Hod
Discipline
in Humility
15 Iyar - How to be Loved
What specific problem/sin is here addressed?
Failing to love others.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Yochanan (John) 3:1-24 Behold, what manner of love the
Father hath bestowed upon us, that we should be called the sons of God:
therefore the world knoweth us not, because it
knew him not. 2. Beloved, now are we the sons of God, and it doth not yet
appear what we shall be: but we know that, when he shall appear, we shall be
like him; for we shall see him as he is. 3. And every man that hath this hope
in him purifieth himself, even as he is pure. 4. Whosoever committeth sin transgresseth also the law: for
sin is the transgression of the law. 5. And ye know that he was manifested to
take away our sins; and in him is no sin. 6. Whosoever abideth in him sinneth not:
whosoever sinneth hath not seen him, neither known him. 7. Little children, let
no man deceive you: he that doeth righteousness is righteous, even as he is
righteous. 8. He that committeth sin is of the devil; for the devil sinneth
from the beginning. For this purpose the Son of God was manifested, that he
might destroy the works of the devil. 9. Whosoever is born of God doth not
commit sin; for his seed remaineth in him: and he cannot sin, because he is
born of God. 10. In this the children of God are manifest, and the children of
the devil: whosoever doeth not righteousness is not of God, neither he that
loveth not his brother. 11. For this is the message that ye heard from the
beginning, that we should love one another. 12. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he
him? Because his own works were evil, and his brother's righteous. 13. Marvel
not, my brethren, if the world hate you. 14. We know that we have passed from
death unto life, because we love the brethren. He
that loveth not his brother abideth in death. 15. Whosoever hateth his brother
is a murderer: and ye know that no murderer hath eternal
life abiding in him. 16. Hereby perceive we the love of God, because he
laid down his life for us: and we ought to lay down our lives for the brethren.
17. But whoso hath this world's good, and seeth his
brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18. My little
children, let us not love in word, neither in tongue;
but in deed and in truth. 19. And hereby we know that we are of the truth, and
shall assure our hearts before him. 20. For if our
heart condemn us, God is greater than our heart, and knoweth all things. 21.
Beloved, if our heart condemn us not, then have we confidence toward God. 22.
And whatsoever we ask, we receive of him, because we keep his
commandments, and do those things that are pleasing in his sight. 23. And
this is his commandment, That we should believe on the name
of his Son Yeshua Mashiach,
and love one another, as he gave us commandment. 24. And he that keepeth his
commandments dwelleth in him, and he in him. And hereby we know that he abideth
in us, by the Spirit which he hath given us.
So as
you can see love is emulation of others' virtues. And the more virtues we can
possibly find amongst ourselves the closer we shall be and the more love and
respect for each other will be exhibited amongst us.
Tehilim (Psalm) 133:1 Behold, how good
and how pleasant it is for brethren to dwell
together in unity!
The more
we emulate each other and find virtue in each other the more we will be GAM
YACHAD that is ECHAD like HaShem is ECHAD. And so
love is the demonstration of the image of HaShem in each of us. And since each
one of us is endowed with the image of HaShem, and gifts
from HaShem, behold how much virtue we can admire and emulate from each other.
The compassion is not borne in us, but is an emulation of the compassion HaShem
has had for us.
A tikkun from Sefer Ruth: When Ruth went to glean in the field, that first fateful day, she showed her love for her mother-in-law. While most daughters-in-law do NOT get along with their mother-in-law, Ruth showed her love to her mother-in-law by going to glean in an unfamiliar place in order to spare her mother-in-law the shame of gleaning in the fields with those who knew her former status. Ruth not only did all the work, she also gave of her grain to her mother-in-law. She did this because she found much virtue in her mother in law. Indeed, as Naomi gave, so Ruth returned it.
Today is 31 days of the Omer.
Tiferet
of Hod
Compassion in
Humility
16 Iyar - The Greatest Pleasure
What specific problem/sin is here addressed?
Failing to love HaShem.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Bereans (Hebrews) 11:6 "But without faith it is
impossible to please him: for he that comes to HaShem must believe that He is,
and that He is a rewarder of them that diligently seek him."
How does one "diligently seek Him"? First and foremost: Continual in-depth study of, and preoccupation with matters of Torah, for this is the ultimate purpose of our existence. And worshipping HaShem with the brethren. Note: for prayer to be effective, it either needs to be uttered as an act of desperation or before the brethren in a Minyan. And it must be a Cry, not a whisper! And finally one seeks HaShem through many good deeds of loving-kindness expressing our love for Him. So it is on these three things that we demonstrate that we are diligently seeking HaShem.
Romans
12:9-10 "Let love (to
HaShem) be without dissimulation. Abhor that which is Ra'a (empty); cleave to
that which is Tov (beneficial). Be kindly affectionate one to another with
brotherly love; in honour preferring one another."
Note that love of HaShem is shown by loving that which is of HaShem (Sages, Father. Mother, Authorities, the Brethren and Creation). Thus Hakham Shaul immediately after commanding to love HaShem he seconds this by saying that we must be "kindly affectionate one to another with brotherly love."
So, it is impossible to say that one loves HaShem and yet not obey Father and mother, the Sages, and love the brotherhood.
A tikkun from Sefer Ruth: Ruth exhibited love of HaShem when she left the palace, and all its pleasures, to be closer to HaShem. Naomi exhibited love of HaShem when she swallowed her pride in order to return to her place. Boaz exhibited love of HaShem when he waited to consummate his marriage, until he had meticulously followed all that the Torah required. When Boaz gave of his own wealth to help Ruth and Naomi, above and beyond what was required, he demonstrated the love of HaShem by loving HaShem’s people.
Loving HaShem is the ultimate pleasure!
Today is 32 days of the Omer.
Netzach
of Hod
Endurance in
Humility
17 Iyar - The Dynamics of Loving
What specific problem/sin is here addressed?
Failure to love your brother.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
I want to explain how two lovers seem to discover a multitude of virtues within each other, share in these virtues and mimic each other's virtues.
Love of humanity is no different, albeit there is no sexual attraction in it. But nevertheless, there is this innate trait in man which predisposes him to love his fellow-man by enjoying his fellowman's virtues. This in turn gives us great pleasure as we become truly human and follow in the footsteps of HaShem, of Whom it is said:
Yochanan
(John)
And we may add, how can a man say that he loves HaShem, Whom he cannot see, whilst despising his fellowman whom he can see, and hear his plea to be loved? This is precisely the point made by Hakham Yochanan when he states in:
1
Yochanan (John) 3:14-19 We know
that we have passed from death unto life, because we
love the brethren. He that loveth not his brother abideth in death. 15.
Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16. Hereby perceive we the
love of HaShem, because he laid down his life for us: and we ought to lay down
our lives for the brethren. 17. But whoso hath this world's
good, and seeth his brother have need, and shutteth up his bowels of compassion
from him, how dwelleth the love of HaShem in him?
18. My little children, let us not love in word, neither in tongue; but in deed
and in truth. 19. And hereby we know that we are of the truth, and shall assure
our hearts before him.
And please remember:
2
Corinthians 9:7 "Every man
according as he purposes in his heart, so let him give; not grudgingly, or of
necessity: for HaShem loves a cheerful giver."
A tikkun from Sefer Ruth: When Boaz arranged for his workers to drop extra stalks for Ruth to glean, he was loving his neighbor by not only providing food, but also in doing it in such a way as to avoid shaming Ruth. When Boaz held himself back on the threshing floor, he was demonstrating his love for Ploni Almoni by giving him the opportunity to marry Ruth first.
When Naomi arranged for a husband for Ruth, she demonstrated love for Ruth as only a mother could have.
When Ruth obeyed the words of Naomi she demonstrated her love of Naomi. When she shared her gleanings with Naomi, she again demonstrated her love. The book of Ruth demonstrates this quality more so than any other quality.
Today is 33 days of the Omer.
Hod of Hod
Humility in
Humility
18 Iyar - Take Pleasure In Fulfilling Your Obligations
What specific problem/sin is here addressed?
Failing to fulfill our obligations.
18 = חי = Life
Let me introduce this way by positing the following thoughts from my teacher Hakham Dr. Yosef ben Haggai:
1)
2) In the Jewish year of 3828 on the ninth day of the month of Av, the Romans destroyed the
3) When His Majesty King Yeshua was Lag B'Omer in age (thirty-three years of age) his body (temple) was put to death by the Roman execution of the cross.
4) When His Majesty King Yeshua was risen from the dead for Lag B'Omer days, He ascended to Heaven.
Rabbi Yochanan ben Torta is the author of the well-accepted
view that the cause of the destruction of the
It is known that we mourn during
this period for the 24,000 students of Rebbi Akiva who died because they did
not treat one another respectfully. When we study Parashat
Balak, we see that Bilaam failed time and again to curse
* * *
How does WAY #33 – FULFIL YOUR OBLIGATIONS, have to do with Lag B'Omer? After all, we are on the 33rd day of the counting of the Omer in this study and the theme for this day must be related to the day itself! So, what say ye? I believe that when Yeshua ascended, He was fulfilling His obligation to send us a Comforter to instruct us in all wisdom, and therefore triumph over Nebuchadnezzar and Titus, and show that His Temple is still alive and well. It is important that we see Mashiach as a Hakham fulfilling his obligations to his Talmidim no matter what and also fulfilling his obligations towards His people.
An example for us to follow. He who does not take care first of the family of HaShem has no right to be a disciple of His Majesty King Yeshua the Messiah. Yes, first the brotherhood and then Israel, and then the world.
Here is an illustrative incident from the Nazarean Codicil which in a veiled way illumines the connection between Lag B'Omer and WAY # 33 - FULFILL YOUR OBLIGATIONS:
Matityahu
(Matthew) 8:5-10 And when Yeshua
was entered into
One of the chief lessons that we can draw from all of this is that we have no rights, but we do have obligations.
Duties vs. Rights
Yochanan
(John)
Messiah is saying that he did not even have the right to eat whilst his Father's commandments and will was left undone. Note duties not rights!
Yochanan
(John)
Yochanan
(John) 14:15,21 "If ye love
me, keep my commandments. … He that has my
commandments, and keeps them, he it is that loves me: and he that loves me
shall be loved of my Father, and I will love him, and will manifest myself to
him."
Yochanan
(John)
What is the connection between Lag B'Omer and fulfilling our obligations? We have an obligation to love one another. Baseless hatred came to an end on Lag B'Omer. And it is not an option but a most solemn duty to do so. On the day of Mashiach's ascension all baseless hatred came to an end to those who love Torah! For on that day Mashiach became appointed King in the Heavens. And thereby dispatching the Shechinah! But this means that on Lag B'Omer of all days we recognize that each other was made in the Image of HaShem, and they could see the Shechinah Tabernacling in each other.
The notion of time being like a spiral, with events of a like nature occurring every year at the appointed time is what connects the ascension and the end of the death of R. Akiva's students. Remember please in Torah nothing happens for no reason and all is interconnected with each other!
Please remember that we are working towards Shavuot, the festival of Smikha!
* * *
II Luqas (Acts) 1:1-4 The
former treatise have I made, O Theophilus, of all that Yeshua began both to do
and teach, Until the day in which he was taken up, after that he through the
Holy Ghost had given commandments unto the apostles whom he had chosen: To whom
also he shewed himself alive after his passion by many infallible proofs, being
seen of them forty days, and speaking of the things pertaining to the kingdom
of God: And, being assembled together with [them], commanded them that they
should not depart from Jerusalem, but wait for the
promise of the Father, which, [saith he], ye have heard of me.
Many struggle with the
thought that Mashiach could not have ascended on
Lag B’Omer because the above passage clearly says that the ascension happened forty days after the resurrection, not 33 days!
The best way to
understand this anomaly is to understand that II Luqas is written at the Remez level of understanding. At this level we do not
interpret things literally, we interpret them according to hints. In this level
we ask the question: What does forty represent? We
find that forty is associated with a “new birth”
type experience. It is the time period which is
used when there is a dramatic change in life. For example: A fetus becomes a
baby in forty weeks. Moses changed from a prince to a
shepherd after forty years. And after another forty years he changed from a
shepherd into a king!
Mashiach’s
life was transformed on Lag B’Omer. His Majesty made
the change from Mashiach ben Yosef to Mashiach ben
David. This change was also understood to be the change of the people of
Thus we understand that
we are not taking this forty days as a literal, but as a hint the change that
Mashiach, and therefore the Jewish people, are
undergoing.
* * *
Some thoughts:
Mashiach rose from the
dead on the third day two days after the first night of Passover,
Nisan 17.
Mashiach ascended three days after Pesach Sheni,
the second Passover, Iyar 18.
A tikkun from Sefer Ruth: Boaz had an obligation to give Ploni Almoni the opportunity to marry Ruth. He met this obligation in the face of great difficulty.
Boaz had a responsibility to marry Ruth. He carried out this responsibility with alacrity.
Boaz had a responsibility to provide for Naomi and Ruth in a way that would not shame them. He did this in an excellent manner.
Naomi had an obligation to find Ruth a husband. She fulfilled this responsibility with great wisdom.
Ruth had a responsibility to help the poor, even though she herself was poor. She fulfilled this responsibility when she provided for the needs of Naomi from her own work.
HaShem had the responsibility of bringing Boaz to the field where Ruth labored in order for them to become acquainted. He did this and then wrote: “It came to pass”.
HaShem had a responsibility to bring Ploni Almoni to the gate in order to enable Ruth and Boaz to beget kings. He did this and then wrote: “It came to pass”.
Today is 34 days of the Omer.
Yesod
of Hod
Bonding in
Humility
19 Iyar - Using Your Inner Guide
What specific problem/sin is here addressed?
Failing to use our inner guide.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Judaism's view of education is that no one can ever teach anyone anything "new." They can only help you remember what you already intuitively know. The Talmud explains this for us:
Nidah 30b R. Simlai delivered the following discourse: What does an embryo
resemble when it is in the bowels of its mother? Folded writing tablets. Its
hands rest on its two temples respectively, its two
elbows on its two legs and its two heels against its
buttocks. Its head lies between its knees, its mouth is closed and its navel is
open, and it eats what its mother eats and drinks
what its mother drinks, but produces no excrements because otherwise it might
kill its mother. As soon, however, as it sees the light the closed organ opens
and the open one closes, for if that had not happened the embryo could not live
even one single hour. A light burns above its head and it looks and sees from
one end of the world to the other, as it is said,
then his lamp shined above my head, and by His light I
walked through darkness. And do not be astonished at this, for a person
sleeping here might see a dream in Spain. And there is no time
in which a man enjoys greater happiness than in those days, for it is said, O
that I were as the months of old, as in the days when God watched over me; now
which are the days’ that make up ‘months’ and do not make up years? The months
of pregnancy of course. It is also taught all the Torah from beginning to end,
for it is said, And he taught me, and said unto me: ‘Let thy heart hold fast my
words, keep my commandments and live’, and it is
also said, When the converse of God was upon my tent. Why the addition of ‘and
it is also said’? — In case you might say that it was only the prophet who said
that, come and hear ‘when the converse of God was upon my tent. As soon as it,
sees the light an angel approaches, slaps it on its mouth (making the dent in
the upper lip) and causes it to forget all the Torah completely, as it is said,
Sin coucheth at the door.
As Hakham Shaul also alludes to this in:
Romans
1:18-20 "For the wrath of HaShem is revealed from heaven
against all ungodliness and injustices of men, who suppress the truth (the
Torah) in injustice; 19. Because that which may be known of HaShem is manifest
in them; for HaShem has shown it to them. 20. For the invisible things of Him
(HaShem) from the creation of the world
are clearly seen (perceived), being understood (from logical deduction) by the
things that are made, even His eternal power and Godhead; so that they are
without excuse."
Romans
12:2 "And be not conformed
to this (Gentile) world: but you be transformed by
the (constant) renewing of your mind, that you may prove what is that
beneficial, and acceptable, and perfect, will of HaShem."
A tikkun from Sefer Ruth: When Ruth left her home; she was not following conventional wisdom. When she returned, in poverty, to the Promised Land, she was not following conventional wisdom. Except HaShem called and she obeyed, she would never have become the mother of royalty.
Today is 35 days of the Omer.
Malchut
of Hod
Nobility in
Humility
20 Iyar - Love Criticism
What specific problem/sin is here addressed?
Failing to appreciate and
to act on criticism.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Criticism is usually seen as a personal attack. But imagine what an Olympic athlete willingly endures from coaches just for the sake of a simple medal, some personal recognition, and fame. To reach one's full potential; one needs to seek constructive criticism. Hakham Shaul put it this way in:
1
Corinthians 9:24-27 Know ye not
that they which run in a race run all, but one received the prize? So run, that
ye may obtain. 25. And every man that striveth for the mastery is temperate in
all things. Now they do it to obtain a corruptible crown; but we an
incorruptible. 26. I therefore so run, not as uncertainly; so fight I, not as
one that beateth the air: 27. But I keep under my body,
and bring it into subjection: lest that by any means, when I have preached to
others, I myself should be a castaway.
A tikkun from Sefer Ruth: Ruth told Naomi: "He even said to me, 'Stay close to my young men until they have finished the harvest.’" Naomi corrected Ruth: “It is good, my daughter, that you go out with his young women, and that you be not molested in another field." In the end, Ruth caught the hint and followed after the maidens of Boaz.
Today is 36 (Thirty-six) days
of the Omer.
Hesed
of Yesod
Lovingkindness in
Bonding
21 Iyar - Handling Social Pleasure
What specific problem/sin is here addressed?
Failing
to handle social pressure properly.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Romans
12 2-3 Do not be conformed to
this world but be transformed by the renewal of your
mind, that you may prove what is the will of HaShem,
what is good and acceptable and perfect. 3. For by the grace
given to me I bid every one among you not to think of himself more highly than
he ought to think, but to think with sober judgment, each according to the
measure of faith which HaShem has assigned him.
Literal Bible with Strong's has:
2.
|2532| And |3361| not |4964| be conformed |0165| to age |5129| this, |0235| but
|3339| be transformed |3588| by the |0342| renewing |3588| of the |3563| mind
|5216| of you, |1519| to |1381| prove |5209| you |5101| what |3588| the |2307|
will |3588| of |2316| HaShem, |3588| the |0018| good |2532| and |2101| well-pleasing
|2532| and |5046| perfect.
3.
|3004| I say |1063| For, |1223| through |3588| the |5485| gracious love |1325|
given |3427| to me |3956| to everyone |5607| being |1722| among |5213| you,
|3361| not |5252| to have high thoughts |3844| beyond |3739| what |1163| is
|5426| right to think, |0235| but |5426| to think |1519| to |4993| be
sober-minded, |1538| to each |5613| as |3588| - |2316| HaShem |3307| divided
|3358| a measure |4102| of faith.
The Catholic New Jerusalem Bible thus translates:
2.
Do not model your behaviour on the contemporary world, but let the constant
renewing of your minds transform you, so that you may discern for yourselves
what is the will of HaShem, what is good and acceptable and mature.
3.
And through the grace that I have been given, I say this to every one of you:
never pride yourself on being better than you really are, but think of yourself
dispassionately, recognizing that HaShem has given to each one his measure of
faith.
"but be transformed by the renewal of your mind" - Please note in both Greek and Hebrew the present tense indicates an action that is thought of as continuing ad infinitum, thus all Hebrew and Greek present tenses should really be translated where possible by the English present continuous tense, and the same goes for the imperative tense. "Be transformed" is thus better rendered "Be CONTINUALLY transformed."
How does one renew one's mind constantly? One needs to know
exactly what the good and the acceptable and the perfect will of HaShem is for
whatever circumstance. One needs to also study with precision what the Torah
demands. Remember that it
is written: My people dies/starve because of lack of precise knowledge of the Torah.
Now
verse three hints that honour is INTERDEPENDENT and so vv. 4-5 in the same
translations render:
4. Just
as each of us has various parts in one body, and the
parts do not all have the same function: 5. in the same way, all of us, though
there are so many of us, make up one body in Messiah,
and as different parts we are all joined to one another.
Since
and because of the interdependence of our gifts, there is therefore no reason
to be "high-minded" of "arrogant" or possessed of
"false/unhealthy pride".
I have
often spoken to my talmidim about how we can understand the spiritual, from the physical.
For example: The circuits in a brain are very complex all needs to be in
exactly the right order. Can we expect anything less from the way the unseen
spiritual world behaves? Further, if we expect to die when we jump from 20
stories up, why would we expect to be unhurt when we sin?
I suggest that we can understand more of the spiritual
world by examining the physical.
Our
Torah learning must be done with precision, and preparing ourselves to have the
equivalent training in Torah, of a brain surgeon.
A tikkun from Sefer Ruth: When Ruth went to glean in the fields, she paid no attention to the fact that a princess “does not glean”.
When she uncovered the feet of Boaz, she paid no attention to the scandalous situation that Naomi asked her to put herself in.
When Boaz agreed to marry Ruth in front of the Sanhedrin, he paid no attention to the potential “tongue waggers” who would ridicule him for marrying a non-Jew, and a Moabite at that.
Naomi ignored what the people would say when she returned to Beit Lechem. She knew that her friends would say, “Is this Naomi?”
Please
note that this woman was being groomed to be the wife of a leading Halakhic authority in
Today is 37 days of the Omer.
Gevurah
of Yesod
Discipline in
Bonding
22 Iyar - How Never to be Bored
What specific problem/sin is here addressed?
Being bored.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
CONSTANCY
in Torah:
Catholic
New Jerusalem Bible:
Romans 12:2 "Do not model your behaviour on the contemporary world, but
let the constant renewing of your minds transform you, so that you may discern
for yourselves what is the will of HaShem, what is good and acceptable and
mature."
CONSTANCY
in Benevolence:
Galatians 6:6-10 Let him that is taught in the word communicate unto him that teacheth in all good things. 7. Be not deceived; HaShem is not mocked: for whatsoever a man soweth, that
shall he also reap. 8. For he that soweth to his flesh shall of the flesh reap
corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9. And let us not be weary in well
doing: for in due season we shall reap, if we faint not. 10. As we have
therefore opportunity, let us do good unto all men, especially unto them who
are of the household of faith.
And the
Catholic New Jerusalem Bible translates:
Galatians 6:6-10 When someone is
under instruction in doctrine, he should give his teacher
a share in all his possessions. 7. Don't delude yourself: HaShem is not to be
fooled; whatever someone sows, that is what he will reap. 8. If his sowing is
in the field of self-indulgence, then his harvest from it will be corruption;
if his sowing is in the Spirit, then his harvest from
the Spirit will be eternal life. 9. And let us never
slacken in constantly doing good; for if we do not give up, we shall have our
harvest in due time. 10. So then, as long as we have
the opportunity let all our actions be for the good of everybody, and
especially of those who belong to the household of the faith.
CONSTANCY
in profession:
Bereans (Hebrews) 10:23-25 Let us hold fast the profession of our faith without wavering;
(for he is faithful that promised;) 24. And let us consider one another to
provoke unto love and to good works: 25. Not forsaking the assembling of
ourselves together, as the manner of some is; but exhorting one another: and so
much the more, as ye see the day approaching.
And the
Catholic New Jerusalem Bible translates:
Bereans (Hebrews) 10:23-25 Let us keep constantly firm in the hope we profess, because the
one who made the promise is trustworthy. 24. Let us be constantly concerned for
each other, to stir a response in love and good works. 25. Do not absent
yourself from your own assemblies, as some do, but encourage each other; the
more so as you see the Day drawing near.
Therefore,
a constancy in profession is demonstrated by:
1. Constantly remain faithful to those we
believe in.
2. Constantly being concerned for each
other.
3. Meeting regular with each other at the Synagogue, Constantly strengthening and encouraging one
another.
Thus we
are commanded to be CONSTANT in
And
finally:
1 Luqas (Luke) 14:34-35 Salt is good: but if the salt have lost his savor, wherewith
shall it be seasoned? 35. It is neither fit for the land, nor yet for the
dunghill; but men cast it out. He that hath ears to
hear, let him hear.
Or as
the Catholic New Jerusalem Bible translates:
1 Luqas (Luke) 14:34-35 `Salt is a good thing. But if
salt itself loses its taste, what can make it salty again? 35. It is good for
neither soil nor manure heap. People throw it away. Anyone who has ears for
listening should listen!"
So there is no time in our lives left for commiseration or to be bored as I see it. Otherwise we have lost our flavor and become worthless salt.
A tikkun from Sefer Ruth: When Naomi stayed home, she could have been bored, but instead she used her time to seek the wisdom of HaShem as to how to help Machlon’s spirit and Ruth to find a husband. This time in Torah, was the key to her wisdom and to the excellence of her advice. It is also obvious that Naomi spent a great deal of time and effort in her Torah studies, with the goal towards teaching Ruth how to act with modesty and excellence in the ways of Torah.
We see this also in
Ruth’s gleaning all day and then coming home to study Torah with Naomi. How
else would she have had such wisdom and modesty?
Today is 38 days of the Omer.
Tiferet
of Yesod
Compassion in
Bonding
23 Iyar - The Art of making Decisions
What specific problem/sin is here addressed?
Failing to make responsible decisions.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Luqas (Luke) 14:25-35 And there went great multitudes with him: and he turned, and said
unto them, 26. If any man come to me, and hate not his father, and mother, and
wife, and children, and brethren, and sisters, yea, and his own life also, he
cannot be my disciple. 27. And whosoever doth not bear his cross, and come
after me, cannot be my disciple. 28. For which of you, intending to build a
tower, sitteth not down first, and counteth the cost, whether he have
sufficient to finish it? 29. Lest haply, after he hath laid the foundation, and
is not able to finish it, all that behold it begin to mock him, 30. Saying,
This man began to build, and was not able to finish. 31. Or what king, going to
make war against another king, sitteth not down first, and consulteth whether
he be able with ten thousand to meet him that cometh against him with twenty
thousand? 32. Or else, while the other is yet a great way off, he sendeth an
ambassage, and desireth conditions of peace. 33. So likewise, whosoever he be
of you that forsaketh not all that he hath, he cannot be my disciple. 34. Salt
is good: but if the salt have lost his savour, wherewith shall it be seasoned?
35. It is neither fit for the land, nor yet for the dunghill; but men cast it
out. He that hath ears to hear, let him hear.
When we
make decision we need to take very much into consideration the following three key texts: (vv. 26, 27. and 33)
Lit.
Bible:
26. |1536| if anyone |2064| comes
|4314| to |3165| me, |2532| and |3756| not |3404| love less |3588| the |3962|
father |1438| of him |2532| and |3588| the |3384| mother, |2532| and |3588| the
|1135| wife, |2532| and |3588| the |5043| children, |2532| and |3588| the
|0080| brothers, |2532| and |3588| the |0079| sisters, |2089| besides |1161|
and |2532| even |3588| the |1438| of himself |5590| soul, |3756| not |1410| he
is able |3450| of me |3101| a disciple |1511| to be!
"If anyone who comes to me
without willing to put the love of me and my work first that that of his
father, mother, wife, children, brothers, sisters, yes and his own life too,
will not be able to be a Talmid of me."
Second
factor:
Lit.
Bible:
27. |2532| And |3783| who |3756|
not |0941| does carry |3588| the |4716| cross |0846| of him |2532| and |2064|
comes |3694| after |3450| me, |3756| not |1410| he is able |3450| of me |1511|
to be |3101| a disciple!
"No one who does not carry
his cross (is not willing to suffer insult, reproach, persecution and even
death for my authority's sake) and come after me
can be my Talmid."
If Mashiach would be here would He do this or take this
decision? If it is not good for Him it is not good for me either.
Last
factor:
Lit.
Bible:
33. |3779| So, |3767| therefore,
|3956| everyone |1537| of |5216| you |3739| who |3756| not |0657| does abandon
|3956| to all |3588| the |1439| of himself |5224| possessions |3756| not |1410|
is able |3450| of me |1511| to be |3101| a disciple.
"So in the same way, none of
you can be my disciple without forsaking all that he owns (as his)."
In other
words, does this particular decision transfers ownership of possession from HaShem to me? If it does then it is not the right
decision.
Are my
business decisions promoting the Government of HaShem and its justice? Are my
business decisions absolutely ethical according to Torah? Even if I bear shame
or loss for being absolutely ethical? For who am I running this business? For me
or for HaShem? Am I running this business for a new sports car, or for the
furtherance of HaShem’s Government and His Justice?
A tikkun from Sefer Ruth: When Naomi decided to return to Beit Lechem, she was correcting the bad decision of her husband.
When Ruth considered
whether to follow after The Eternal or remain with the temporal in
When Boaz decided to marry Ruth, he considered well the ramifications. In so doing, he founded a dynasty of kings that led to the enthronement of Mashiach!
Today is 39 days of the Omer.
Netzach
of Yesod
Endurance in
Bonding
24 Iyar - Sensitivity to Others
What specific problem/sin is here addressed?
Failing to be sensitive to others.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
1 Yochanan (John) 3:16-17 Hereby perceive we the love of HaShem, because he laid down his
life for us: and we ought to lay down our lives for the brethren. 17. But whoso
hath this world's good, and seeth his brother have
need, and shutteth up his bowels of compassion from him, how dwelleth the love of HaShem in him?
Lit.
Bible:
16. |1722| By |5129| this |1097|
we have known |3588| the |0026| love |2316| of God, |3754| because |1565| that
|9999| {one} |5228| for |2257| us |3588| the |5590| soul |0846| of him |5087|
laid down. |2532| And |2249| we |3784| ought |5228| on behalf |3588| of the |0080|
brothers |3588| the |5590| should |5087| to lay down. 17. |1161| - |3739| Who-
|0302| ever |2192| has |3588| the |0979| means of life |3588| of the |2889|
world, |2532| and |2334| observes |3588| the |0080| brother |0846| of him
|5532| need |2192| having, |2532| and |2808| shuts up |3588| the |4698|
feelings |0846| of him |0575| from |0846| him, |4459| how |3588| the |0026|
love |2316| of God |3306| remains |1722| in |0846| him?
Strong's
Ref. # 4698 - Pronounced splangkh'-non
probably
strengthened from splen (the "spleen"); an
intestine (plural); figuratively, pity or sympathy:
KJV--bowels,
inward affection, + tender mercy.
The New
Revised Standard Version renders:
16. We know love by this, that he
laid down his life for us--and we ought to lay down our lives for one another.
17. How does HaShem’s love abide in anyone who has the world's goods and sees a
brother or sister {Gk [brother]} in need and yet refuses help?
In other
words, we are not called to express just sympathy for the brethren, but empathy
which is much stronger. We need to feel their pain and sorrow, we need to
attune ourselves to their burden, and lastly we need to prescribe what is
needed.
This
text of Yochanan is quite clear that the empathy must be inwardly and must
mimic in intensity the other fellows pain or suffering.
A tikkun from Sefer Ruth: When Boaz asked Ruth to stay and glean exclusively in his field, he was empathizing with her plight and doing everything he could to protect her and to provide for her and her mother-in-law, without trampling on their pride.
When Boaz asked Ruth to remain the night on the threshing floor, he was being sensitive to Ruth’s feelings of rejection. In asking her to stay, he was communicating acceptance, not rejection. When he hastened to accomplish his marriage, he was being sensitive to the fact that Ruth would be in great turmoil until it was resolved.
Today is 40 days of the Omer.
Hod
of Yesod
Humility in
Bonding
25 Iyar - Make Your Help Count
What specific problem/sin is here addressed?
Failing
to make others meritorious.
What specific text or portion from the Nazarean Codicil best addresses this problem and offers a solution to it or a way by which a person may rectify this sin?
Bereans (Hebrews)
25. |3361| not |1459| abandoning
|3588| the |1997| assembling |1438| of ourselves, |2531| as |9999| {the} |1485|
custom |5100| of some |9999| {is}, |0235| but |3870| exhorting, |2532| and
|5118| by so much |3123| more |3745| as |0991| you see |1448| coming close
|3588| the |2250| Day.
Strong's
Ref. # 1997 - Romanized episunagoge
Pronounced
ep-ee-soon-ag-o-gay'
from
GSN1996; a complete collection; especially a Jewish meeting (for worship):
KJV--assembling
(gathering) together.
Strong's
Ref. # 3870 - Romanized parakaleo Pronounced par-ak-al-eh'-o
from
GSN3844 and GSN2564; to call near, i.e. invite, invoke (by imploration,
strengthening or consolation):
KJV--beseech,
call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray.
LATIN:
COMFORT
-> COM FORTIA -> strengthening, or giving strength to another EXHORTATION
-> EX FORTIA -> fortifying another, placing force on another
Romans
Lit.
Bible:
10. |5360| In brotherly love
|1519| to |0240| one another |5387| loving fervently. |5092| In honour |0240|
each other |4285| showing deference
New
American Standard Bible:
10. Be devoted to one another in
brotherly love; give preference to one another in honour;
The
Catholic New Jerusalem Bible:
10. In brotherly love let your
feelings of deep affection for one another come to expression and regard others
as more important than yourself.
A tikkun from Sefer Ruth: When Ruth fell on her face before Boaz because
of his unexpected kindness, she asked why Boaz had noticed her. Boaz proceeded
to enumerate what he had been told of Ruth’s exceedingly great merit. He said, "It
has been fully related to me all that you have done for your mother-in-law
after the death of your husband, and how you left your father and your mother
and the land of your birth and went to a people that you did not know yesterday
or the day before."
When the people blessed Boaz and Ruth, at their wedding, they purposely chose words and events that would emphasize the great deeds of Boaz and of Ruth in imitating their great and illustrious ancestors.
Today is 41 days of the Omer.
Yesod
of Yesod