Day 1: Chesed sheb'Chesed - Kindness in Kindness

The Sephirah of the Omer's first week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. The term Chesed sheb'Chesed, "the kindness in kindness", suggests the most pure breed of kindness - helping others not because of external goals or benefits, and not begrudgingly or out of a sense of obligation, but purely because one wishes to distribute from one's own resources in order to benefit others. This may occur naturally in the love of a parent for a child, or of spouses for each other, but it is rare to see this sort of relationship in general society. Today's Sephirah encourages us to develop this trait in ourselves, expressed perhaps in holding a door open, in taking time to speak with a person who needs to talk, in donating to a tzedakah, or in dancing at a wedding. Certainly, there must be healthy and halachic bounds to our sharing with others, but Chesed sheb'Chesed is about pushing the boundaries, building our desire to be kind to others.

Trait 1: Talmud - Learning

The sixth chapter of Pirkei Avot includes a list of traits which are necessary for success in Torah study. Each day, we will include a brief discussion of one of those traits, as we anticipate receiving the Torah anew at the end of the Omer, on the holiday of Shavuot. [These discussions come from a booklet Rabbi Torczyner prepared with his daughter Rena.] The list of forty-eight traits begins with a series of five which focus on the Mind and the way we learn. The first of these is the act of learning. Including “learning” on a list of traits necessary for success in learning may seem redundant, but it is necessary. In Judaism, each individual’s connection with G-d is personal, and so we might think to look inward for spiritual insight. However, as Rabbi Yisrael Lipschitz explains here, Judaism teaches that Torah is not something one invents or deduces. Torah relies on revelation. Along similar lines, Rabbi Jonathan Rosenblatt has noted that one of the central lessons of the presentation of Torah at Sinai is the humbling awareness that knowledge can come from outside of ourselves. Understanding this is a major step in growing in Torah. [Note, though, that traits four and five will require that the student apply personal intuition in the learning process; there must be a balance.] Taking another approach, Pinchas Kehati explains that placing “learning” on this list emphasizes the quantity of one’s learning. Success comes with diligent and continuous study, and with an openness to learning from everyone. In a third approach, Rabbeinu Bechayye suggests that “learning” refers not only to the act of learning or amount of learning, but also to the style of study. Within Torah, one must learn how to learn. Even translating words requires expertise in the set of rules which govern our analysis.

The 16th of Nisan, in Jewish History

Moshe informed the Jews in the wilderness (Vayikra 23:9-14) that upon entry into Israel, they would be obligated to observe the prohibition of chadash. Under this law, the new year's grain is prohibited until a special omer offering is brought on the 16th of Nisan. In the absence of a Mishkan or Beit haMikdash, the arrival of the 16th of Nisan itself permits consumption of the new grain. In line with this law, Yehoshua 5:9-12 informs us that the first time that the Jews who entered Israel from the wilderness ate from the grain of the land was on the 16th of Nisan, the day after they celebrated Pesach. The manna then stopped falling.

Day 2: Gevurah sheb'Chesed - Restraint in Kindness

The Sephirah of the Omer's first week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. However, the Sephirah of the second day of each Omer week is Gevurah. Gevurah is power, and we recall the lesson of Pirkei Avot 4:1: איזהו גבור? הכובש את יצרו. True Gevurah is self-control. The combined Sephirah for Day 2 of the Omer is therefore Gevurah sheb'Chesed, "power in kindness". This title suggests a controlled kindness, a kindness which exists within healthy and appropriate boundaries. Boundaries keep people from smothering each other, or stifling growth, or helping in undesired and undesirable ways. For example, as the gemara explains, one should not visit an ill person when he is feeling weak or in an embarrassing situation. In other examples, we are taught to avoid kindness which could be misunderstood or lead to impropriety. Today's Sephirah reminds us that all good traits, even that of Kindness, must be carefully measured. Even HaShem bounded His kindness when He created the world, and we must do the same when we give to others.

Trait 2: Shemiat ha'Ozen - Listening with the Ear

With the second learning-centred trait, our list instructs the student to listen, but it emphasizes the ear. According to Rabbi Yisrael Lipschitz, this is meant to indicate complete focus and dedication of one’s faculties to the listening and learning experience. Similarly, Rabbeinu Bechayye writes that listening well requires patience, saying one must “be careful to hear all parts of what is said, and not respond until the teacher finishes.” He quotes Kohelet 4:17, “Being ready to listen is greater than the offerings brought by fools.” As Rabbi Lipschitz said, listening thoroughly presents a challenge. And as Rabbeinu Bechayye expanded, listening to every word is even more challenging. In the act of listening we put our own thoughts on hold to hear what someone else wishes to say, and to explore their point of view. We already noted regarding the first trait (Learning) that success in Torah study requires the humbling awareness that knowledge can come from outside of ourselves; the logical result of that awareness is that we must be ready to listen. Pinchas Kehati adds another perspective, emphasizing the role of auditory processing. He states that one should learn aloud, making study audible to her ears. Listening is not only about receiving input from others; it is also about a unique way of receiving information. Scientists who study cognition recommend greater involvement of sensory memory, for information then to be stored in long-term memory. Also, learning aloud helps the student avoid distraction. [See Multimodal-Learning-Through-Media.pdf.]

The 17th of Nisan, in Jewish History

Bronya Kutzenok, born to a family of Tchernobler chassidim and married to a teacher, made aliyah in July 1921. She Hebraicized her name to Bracha Peli, and opened a library. Bracha eventually moved into bookselling, and then into publishing with her Masada Press. On the 17th of Nisan, in the year 1926, Bracha held the first "Hebrew Book Day". This became an annual event, morphing into today's "Hebrew Book Week" and "Hebrew Torah Book Week" celebrations, which are held in June. For more information on Bracha Peli, click here and here (Hebrew).

Day 3: Tiferet sheb'Chesed - Splendour in Kindness

The Sephirah of the Omer's first week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. However, the Sephirah of the third day of each Omer week is Tiferet. Tiferet is splendour and beauty, that which is admired by others. (See, for example, Pirkei Avot 2:1, as well as Kedushat Levi for Rosh haShanah, pg. 276 in one standard edition.) The combined Sephirah for Day 3 of the Omer is Tiferet sheb'Chesed, "splendid kindness". This title suggests a kindness which is admired by others. What causes admiration? The Talmud (Yoma 86a) observes that we admire people who behave in a menschlich way, treating others with respect; those who show respect for others will also be respected and admired. Kindness is sometimes motivated by pity and a sense that the recipient is "less than", resulting in insensitivity toward the recipient. This is quite damaging; as the Talmud (Chagigah 5a) teaches, it would be better not to give, than to give in a way that embarrassed the recipient. The third day's Sephirah reminds us that our kindness should be driven by the respect that will make it a splendid, admirable kindness.

Trait 3: Arichat Sefatayim - Arrangement of the Lips

As it did for the previous trait, our list mentions an aspect of study and a part of the body. Rabbi Yisrael Lipschitz explains that “arrangement of the lips” means that a student must make sure the words she learns are fluent in her mouth. Pinchas Kehati takes this a step further, emphasizing the importance of reviewing our learning; a student must repeat her lessons many times, to the point that they will be “arranged upon her lips”. He cites the Talmud (Eruvin 54a), which sees this lesson in Mishlei 22:18, “It is pleasant when you guard them within yourself; they are established together upon your lips.” The observations cited above speak to the heart of what Torah study is about. Devarim 6:7 uses the word v’shinantam to describe the act of teaching, and the Talmud (Kiddushin 30a) notes that the Hebrew verb sh-n-n refers to that which is sharp. Based on this, the v’shinantam imperative instructs, “The words of Torah must be sharp in your mouth, such that if one were to ask you something, you would not stammer and tell him, but you would tell him immediately.” Our list says that this is not only true of teaching Torah; it is also true for personal study. Our definition of success includes not only familiarity, but fluency. Rabbeinu Bechayye contends that this trait addresses the teacher. He writes, “There is one who is learned, but who does not know how to arrange it upon his lips and to express it with the language which is suitable for stating it and making it understood by each person appropriately. This is important.”

The 18th of Nisan, in Jewish History

The 18th of Nisan is the yahrtzeit of Rav Yosef Dov haLevi Soloveichik, Rosh Yeshiva of YU's Rabbi Isaac Elchanan Theological Seminary; Rav Soloveichik passed away in 1993. Rav Soloveichik, also known as "The Rav", was a brilliant master of the breadth and depth of Torah, an inspiring teacher, an original philosopher, and a leader of vision and integrity. The Rav's positions on the major issues of the 20th century were sought by Jews and non-Jews from around the world, and many of today's leading Rabbis of North America consider Rav Soloveichik their mentor.

Day 4: Netzach sheb'Chesed - Triumph in Kindness

The Sephirah of the Omer's first week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. In addition, the Sephirah of the fourth day of each Omer week is Netzach. Netzach is victory, triumphing over obstacles internal and external. The combined Sephirah for Day 4 of the Omer is Netzach sheb'Chesed, "victorious kindness". This title suggests kindness which involves a triumph over difficulty and adversity. Many obstacles prevent us from feeling and acting kind; one challenge is a lack of appreciation for others. "Netzach" summons us to meet this challenge and reach out; as the Talmud (Bava Metzia 32b) notes, aiding an enemy is more important than aiding a friend. Today's Sephirah reminds us that our kindness should extend beyond the cases which are simple and obvious, to be expressed toward all in need.

Trait 4: Binat haLev - Comprehension of the Heart

Again, our list pairs an aspect of study with a part of the body. As it used here, the “heart” is understood to refer to comprehension. Per Rabbi Yisrael Lipschitz, a student must contemplate the words she has been taught, in order to deduce further lessons from them. Indeed, according to the Talmud (Shabbat 31a), one of the six questions we are asked in the next world is, “Did you deduce lessons from the ones you were taught?” Rabbeinu Bechayye explains that this sort of deduction is a natural part of the process of study. A teacher’s speech cannot convey everything; certain lessons require other lessons as preface, or knowledge in other areas, and together these can lead to new ideas and greater comprehension. For the first time in our list, this trait isolates the student from the teacher and the text. Certainly, a well-written text guides the student toward personal insight, and an expert teacher asks questions which enable a student to develop new ideas. However, the onus is fundamentally upon the student to take the next step, toward “comprehension of the heart”. As Rabbi Lipschitz writes, this progress requires contemplation, reviewing that which has been learned and examining it from multiple angles. However, as Rabbeinu Bechayye notes, it also relies upon the student’s extramural knowledge and experiences. The more broad one’s knowledge of related fields of study and of the world at large, the greater the number and depth of connections the student will be able to make.

The 19th of Nisan, in Jewish History

On the 19th of Nisan, in the year 1772, the founding Karliner Rebbe, Rebbe Aharon haGadol, passed away at the age of 36. Rebbe Aharon was a student of the Maggid of Mezrich, and he was one of the first proponents of Hasidic teachings in Lithuania. His tombstone bears the inscription, "He merited and he caused merit for the masses many times over, and he gave his life for this, because his entire purpose was to cause merit for the masses. He would rebuke publicly, with open harshness and hidden love, to draw Israel closer to their father in Heaven and to unite them completely." Rebbe Aharon is the author of the Shabbat song, "Kah Echsof".

Day 5: Hod sheb'Chesed - Glory in Kindness

The Sephirah of the Omer's first week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. In addition, the Sephirah of the fifth day of each Omer week is Hod. Hod is glory, but it is a particular form of glory. The kabbalists linked the word הוד (hod) with הודאה (hodaah), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. The combined Sephirah for Day 5 of the Omer is Hod sheb'Chesed, "glorious kindness". This title suggests kindness which is rooted in glorious humility. We have already learned (in Day 3: Tiferet sheb'Chesed) that we should give respectfully, but here we see that we should give humbly, with an awareness that our ability to give does not, in itself, mean we are better than others. Judaism uses the term 'tzedakah' to indicate that giving to others is 'tzedek', justice; as King David said to G-d (Divrei haYamim I 29:14), "All comes from You, and from Your own we give to You." Today's Sephirah reminds us that although we are happy that we can help others, we don't take credit - and this trait is, itself, our glory.

Trait 5: Sichlut haLev - Insight of the Heart

Concluding this segment of traits which focus on the Mind, our list instructs the student to develop insight of the heart. How does this differ from the “understanding of the heart” identified in the previous trait? Commentators note the Hebrew word sichlut, which is associated with visual examination (l’histakel). Rabbeinu Bechayye writes, “This is the need to examine with one’s thoughts, even where possessing additional knowledge beforehand is not required.” The previous trait spoke of extrapolating from one’s lessons; this trait calls upon the student of Torah to apply her brain to fully understand the lessons themselves. Like the previous trait, this trait emphasizes the importance of the student’s own contribution to the learning process. Both traits underscore the importance of each person’s individual mind and unique life. This demands that we ask, though: With our varied natures, how can we know that all of us will come to the truth of Torah? Rabbi Yosef Shaul Nathanson (Tziyun Yerushalayim to Talmud Yerushalmi Nedarim 9:4) expressed a relevant thought in explaining how human beings are created “in the image of G-d.” He noted that G-d is everywhere, affecting everything on multiple levels, and yet G-d is One. Similarly, human beings are scattered and varied, but we are actually one. Perhaps, then, we may contend that despite the apparent diversity of our minds, we are all of a single, true, shared nature - which, when applied to Torah study, will come to truth.

The 20th of Nisan, in Jewish History

On the 20th of Nisan in 1772, the Beit Din of the City of Brody issued a cherem (ban) against many Chassidic practices, including shechitah with the type of knives used by Chassidim and prayer in separate Chassidic minyanim. Brody was one of the oldest Jewish communities in Eastern Europe, and the largest in Poland; they were the second community to issue such a ban, after Vilna. The leaders of Brody were concerned that the Chassidim would become a harmful force, like the mystical Sabbateans and Frankists before them. Ultimately, though, the ban was unsuccessful, as Chassidut flourished in other parts of Eastern Europe despite this opposition.

Day 6: Yesod sheb'Chesed - Unity in Kindness

The Sephirah of the Omer's first week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. In addition, the Sephirah of the sixth day of each Omer week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. The combined Sephirah for Day 6 of the Omer is Yesod sheb'Chesed, "united kindness". This title suggests kindness which involves a strong connection with others. Certainly, giving to others is inherently valuable, but its worth is heightened when it leads to a greater bond between the two parties. This is seen in mishloach manot, the practice of giving gifts of food on Purim, which marked the union of the Jewish people on that original holiday. Rav Eliyahu Dessler, in his Michtav mei'Eliyahu, contends that this connection is actually natural to the giving process; those who give to others are drawn to feel love toward them. Today's Sephirah reminds us to connect with people personally, beyond the aid we provide for them.

Trait 6: Eimah - Fear
Day 7: Yirah - Reverence

These traits begin a series of four which address the successful student’s attitude toward learning, and toward life. Many commentators explain the sixth and seventh traits as similar, expressing the great respect necessary when approaching Torah. For example, Rabbeinu Bechayye writes, “[O]ne should fear speaking incorrectly and corrupting Torah. Sometimes an error can lead to great denial [of religious truth]; therefore, repetition of the trait [for emphasis] was necessary.” Reverence is required in order to assure that one will learn properly. Many talmudic sources (e.g. Avot 1:11; Shabbat 30b; Chagigah 15b) discuss the need for both teacher and student to feel the gravity of their task, in order to ensure that they will carry it out properly. Indeed, the Talmud (Yoma 4a-b) records a view that Moshe Rabbeinu needed to spend six days enveloped in a cloud (Shemot 24:16) before he could receive the Torah, in order to ensure that he would be appropriately respectful of the Torah he was to learn and teach. These traits are about more than respect, though. These traits charge the student to see in herself more than an individual student; the student is transformed into a repository of the masorah (tradition), responsible to learn it thoroughly and transmit it accurately. For the first time in our list, the student is told that these 48 Traits are about more than personal success; these are the ingredients for our national success.

The 21st of Nisan, in Jewish History

On the 21st of Nisan (April 8), 1730, the seventh day of Pesach, the first North American building designed and built as a synagogue was dedicated for use; this was the Shearith Israel synagogue in New York. The congregation had prayed in rented quarters since 1654. Shearith Israel was the only synagogue in New York until 1825.

Day 7: Malchut sheb'Chesed - Royalty in Kindness

The Sephirah of the Omer's first week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. In addition, the Sephirah of the seventh day of each Omer week is Malchut. Malchut is Royalty, the ability to guide and influence others. The combined Sephirah for Day 7 of the Omer is Malchut sheb'Chesed, "regal kindness". This title suggests kindness which catalyzes kindness in others. How can we catalyze kindness? Although the Talmud (Bava Batra 9a) teaches that it is greater to cause others to give, than to give on one's own, the two roles ought not be divided. One of the best ways to cause others to help is through our own example; when we demonstrate that we are willing to shoulder a burden, others who value our judgment will be motivated to do the same. This is true in all types of causes and activities.

Trait 6: Eimah - Fear
Day 7: Yirah - Reverence

These traits begin a series of four which address the successful student’s attitude toward learning, and toward life. Many commentators explain the sixth and seventh traits as similar, expressing the great respect necessary when approaching Torah. For example, Rabbeinu Bechayye writes, “[O]ne should fear speaking incorrectly and corrupting Torah. Sometimes an error can lead to great denial [of religious truth]; therefore, repetition of the trait [for emphasis] was necessary.” Reverence is required in order to assure that one will learn properly. Many talmudic sources (e.g. Avot 1:11; Shabbat 30b; Chagigah 15b) discuss the need for both teacher and student to feel the gravity of their task, in order to ensure that they will carry it out properly. Indeed, the Talmud (Yoma 4a-b) records a view that Moshe Rabbeinu needed to spend six days enveloped in a cloud (Shemot 24:16) before he could receive the Torah, in order to ensure that he would be appropriately respectful of the Torah he was to learn and teach. These traits are about more than respect, though. These traits charge the student to see in herself more than an individual student; the student is transformed into a repository of the masorah (tradition), responsible to learn it thoroughly and transmit it accurately. For the first time in our list, the student is told that these 48 Traits are about more than personal success; these are the ingredients for our national success.

The 22nd of Nisan, in Jewish History

The 22nd of Nisan (1937) is the yahrtzeit of Nathan Birnbaum (born Mathias Ascher). Birnbaum helped found Kadimah, the first Jewish nationalist fraternity in Vienna, in 1883. In 1885 he began to edit Selbst-Emanzipation, a periodical promoting the ideas of the Hovevei Zion movement. During this period he coined the term "Zionism". Birnbaum was prominent at the First Zionist Congress (1897) and took a leading role at the Vienna headquarters of the Zionist Organization. However, he eventually came to question the political aims of Zionism and to emphasize the religious aspects, and he and Herzl parted ways. In his 1927 book Im Dienste der Verheissung ("In the Service of the Promise"), Birnbaum called on the Jewish people to work in and for the Land of Israel out of love for the land, but without political aspirations.

Day 8: Chesed sheb'Gevurah - Generosity in Restraint

The Sephirah of the Omer’s second week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. In addition, the Sephirah of the first day of each Omer week is Chesed. Chesed is kindness which motivates a person to give of himself – physically, financially, emotionally – to another. The combined Sephirah for Day 8 of the Omer is Chesed sheb’Gevurah, “generous restraint”. Sometimes we withdraw ourselves from involvement with a particular person, or even with society as a whole. In particular, we might restrain ourselves in order to avoid enabling impropriety. As Pirkei Avot 1:7 teaches, אל תתחבר לרשע, one ought not join with a wicked person. (Rav Meshulam Roth, a major authority in Jewish law in the early State of Israel and a leader in Religious Zionism of the time, wrote key responsa on applying this principle in our own age. See Kol Mevaser 1:48 and 2:17.) Nonetheless, Chesed sheb’Gevurah teaches us that even when we withdraw from others, we must do it with a spirit of generosity rather than animosity. Today’s Sephirah instructs us to withdraw from others when necessary, but to do so with kindness.

Trait 8: Anavah - Humility

We have already seen humility as an underlying element in the first and second traits, and it leads to several more traits we will see among the forty-eight. Among other benefits, humility allows a student to ask questions, acknowledge error and learn from every potential teacher. Here, though, humility is presented as independently valuable for Torah study, even without any particular behaviour. As the Talmud (Taanit 7a) teaches, “Why is Torah compared to water? To teach you: just as water flows from elevated places to lower places, so Torah endures only in a humble mind.” Perhaps we may suggest that humility is valuable not only because of its impact on the way one studies and approaches information, but also because only a humble person can truly comprehend Torah. Our Torah teaches lessons of humility regarding the behaviour of our greatest leaders, such as Moshe Rabbeinu and Dovid haMelech. The Talmud (Megilah 31a) even describes HaShem as humble. On the other hand, the Torah’s villains - Lavan, Pharaoh, Nevuchadnezzar, Haman - tend to be arrogant in the extreme. One who lacks humility will not understand what the Torah is trying to convey in teaching us about our heroes and villains, but one who is humble will find in their stories profound guidance.

The 23rd of Nisan, in Jewish History

The Jewish community in 12th century Cologne established the 23rd of Nisan as an annual fast day, to commemorate the devastation they suffered during the Second Crusade in 1147. The Jews were given refuge in the castle of Volkenberg, but Jews who were not fortunate enough to be inside the castle were baptized, tortured or killed.

Day 9: Gevurah sheb'Gevurah - Restraint in Restraint

The Sephirah of the Omer's second week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. In addition, the Sephirah of the second day of each Omer week is Gevurah. Thus the combined Sephirah for Day 9 of the Omer is Gevurah sheb'Gevurah, "restraint in restraint". Withdrawal is an important tool for healthy personal and communal growth, but like any tool, it is open to abuse. A person who wants to work on his own growth might step away from the community, but pursuing this approach too much will weaken the community at large and make someone a פורש מן הציבור (one who separates from the community, whose conduct is condemned by the Sages). A parent might wish to allow his child to learn independence, but being too remote constitutes neglect. Even our restraint must be exercised with restraint. Today's Sephirah instructs us to keep a guard upon our restraint, evaluating and applying it carefully.

Trait 9: Simchah - Joy

Joy concludes a four-part series of traits that focus on the heart of the student; commentators see two distinct ways in which joy is an important influence. According to Rabbeinu Bechayye, joy enables scholarship: we learn that which we enjoy learning. If we find ourselves unhappy, we will stop learning, and we won’t spend the time needed to fully absorb lessons and commit them to memory. Joy guarantees that we will spend the necessary time in learning Torah. We might expand upon Rabbeinu Bechayye’s idea: joy balances the sixth and seventh traits, which emphasized reverence and fear. The successful student is afraid to misrepresent Torah; she fully and thoroughly reveres G-d, author of the Torah. Positively, this reverence spurs the student to greater caution in learning, analyzing and teaching Torah. However, it might also lead a person to a learning-limiting anxiety, and even to closing the text and leaving the classroom. Therefore our list adds the need for joy. The satisfaction that comes with learning must outweigh the fear in the mind of the student. Taking joy in a different direction, Rabbi Yisrael Lipschitz and Pinchas Kehati understand that being happy plays an essential role in successful study. As Pinchas Kehati writes, “Joy broadens the heart, sharpens the mind and assists in memory function.” The happy student is not only more willing to learn, but better suited to do so.

The 24th of Nisan, in Jewish History

The Talmud (Sanhedrin 91a) records a festival observed on the 24th of Nisan, in honour of the expulsion of greedy "dimosna'i" who tried to claim parts of Jerusalem for themselves. Historian Heinrich Graetz suggests this refers to the cruel Roman procurator, Gessius Florus, whose greed and violence led to a popular revolt in the year 66 CE. When Florus brought in Roman troops, the Jews defended Jerusalem against him, and he was ultmately removed.

Day 10: Tiferet sheb'Gevurah - Splendour in Restraint

The Sephirah of the Omer's second week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. In addition, the Sephirah of the third day of each Omer week is Tiferet. Tiferet is splendour and beauty, that which is admired by others. The combined Sephirah for Day 10 of the Omer is Tiferet sheb'Gevurah, "splendid restraint". We have noted in previous emails that an ideal way to garner the respect of others - to be "splendid" - is to demonstrate respect toward them. Displaying this respect is certainly important when exercising Gevurah, withdrawing one's hand from involvement with others. Restraint can be misunderstood as disinterest, and even disdain, resulting in hostility and a desecration of Gd's Name - the opposite of splendour. It is therefore important that a decision to pull back be explained and applied with splendid sensitivity. Today's Sephirah instructs us to keep apply a splendid restraint, ensuring that we do not weaken bonds, but only build them.

Trait 10: Shimush Chachamim - Serving Sages

The successful student of Torah does not function in a vacuum; as we will see, at least seven of the forty-eight traits emphasize the relationships which create a community of study. The first of these, beginning a series of three community-centred traits, is Serving Sages. Rabbeinu Bechayye explains a utilitarian benefit of this trait: the goal of service is to make an impact on our teachers. Because the student serves the teacher, the teacher will feel affection toward the student and be more willing to teach. We might also suggest that the student who engages in shimush develops greater commitment to her studies by habituating herself to support of Torah. The more common approach, brought by Rabbi Yisrael Lipschitz and mentioned by Rabbeinu Bechayye, is that one who serves the sages learns valuable lessons in the course of observing their day-to-day conduct and experiencing personal interaction with them. As the Talmud (Berachot 7b) teaches, “Service of Torah is greater than its study.” It is worth noting that there is another approach to shimush. Rashi (Megilah 26b, for example) explains shimush as a form of scholastic internship. In that light, the tenth trait harks back to the first trait, and its lesson of finding a mentor and learning from that mentor. One must do more than simply learn from teachers; it is valuable to develop a long-term apprenticeship, which will offer a more robust learning opportunity.

The 25th of Nisan, in Jewish History

On the 25th of Nisan, 1943, Kfar Etzion was founded on Mount Chevron. The land had been settled by Jews three times earlier in the 20th century, but each time the community had been attacked and destroyed. This time they remained, until a great battle with a horrific death toll exactly five years later, on the 25th of Nisan, 1948.

Day 11: Netzach sheb'Gevurah - Triumph in Restraint

The Sephirah of the Omer's second week is Gevurah. Gevurah is power, expressed in restraint and boundaries. In addition, the Sephirah of the fourth day of each Omer week is Netzach. Netzach is victory, triumphing over obstacles internal and external. The combined Sephirah for Day 11 of the Omer is therefore Netzach sheb'Gevurah, "triumphant restraint". Restraint is a genuine challenge, of course, requiring persistent effort. Have you ever limited your eating in order to observe a healthy diet, or your sleeping in order to hit the gym at 5 AM or in order to attend an early Daf Yomi shiur, or your speech in order to avoid offending a friend? Upholding a commitment to restraint requires the true perseverance of Netzach. Today's Sephirah instructs us to use our triumphant Netzach in order to overcome challenges and maintain our restraint in Gevurah.

Trait 11: Dikduk Chaverim - Precision Via Peers

This is the first trait to emphasize the impact of a peer group upon a student. The commentators tend to explain it as a meta-trait, in which participation in a positive peer group influences a student’s path. Rabbeinu Bechayye and Rabbi Yisrael Lipschitz explain the benefits of a peer group as role models for scholarship, demonstrating ways to employ a precise ear in drawing lessons from their teacher’s words and from the language of a text. Exposure to their lead will expand a student’s intellectual horizon. Pinchas Kehati cites an additional idea from Rabbi Shemuel Wachsman’s Emunat Shemuel commentary. According to this approach, the role of precision is in choosing a peer group. By being exacting in selecting her company, a student can establish for herself a set of positive role models. We might also explain this trait as aiding each individual act of Torah study. Personal study has many pitfalls, including the lack of an outsider's perspective to raise new questions and point out logical flaws. Indeed, the Talmud (Berachot 63b) even prohibits learning Torah alone. Having colleagues with whom to approach the Torah's text enables us to deepen our study and improve upon it.

The 26th of Nisan, in Jewish History

According to the Code of Jewish Law (Siman 580:2, citing Baal Halachot Gedolot), Yehoshua son of Nun, the leader who brought the Jews into Israel, passed away on the 26th of Nisan, at the age of 110. Yehoshua was successful in settling the Jews through much of the land, although he was criticized in Tanach for not completing this task. Throughout Yehoshua's 28 years at the helm, the Jews remained loyal to G-d and did not stray into idolatry. The Code of Jewish Law mentions that some have the custom of fasting on this date, to honour the great leader.

Day 12: Hod sheb'Gevurah - Humility in Restraint

The Sephirah of the Omer's second week is Gevurah. Gevurah is power, expressed in restraint and boundaries. In addition, the Sephirah of the fifth day of each Omer week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. The combined Sephirah for Day 12 of the Omer is therefore Hod sheb'Gevurah, "humble restraint". Successful restraint in areas like speech or self-indulgence might lead to arrogance. As Rav Kook wrote in הדור, "As great as the distance from the heavens to the earth, so is the distance between arrogance and the strength that results from the heavenly blessing of the wealth of the soul and the strength of its righteousness." Further, arrogance could even convince a person that further restraint is unnecessary. Today's Sephirah instructs us to use our humble Hod in order to maintain a productive and persistent restraint in our Gevurah.

Trait 12: Pilpul haTalmidim - Sharpness of Students

The “students” in our list’s third community-centred trait might refer to the student’s own students, or to her fellow students. Either way, as Rabbi Yisrael Lipschitz cites from the Talmud (Bava Metzia 84a), “as a result of the questions and answers among them, learning is expanded.” Rabbeinu Bechayye links the text’s unique term, pilpul, with pilpel, pepper. The pepper is hot, and as a result of the heated drive to challenge, new insights are born and our intellects are pushed further. Rabbeinu Bechayye may be suggesting that we learn not only from the students’ questions, but also from the heated learning environment they create. Similarly, in a 2001 article, Studying the Talmud, Dr. Henry Abramson wrote, “The Greek model of education that animates the university is primarily one in which the teachers provide the students with information. This transaction takes place in an almost commercial fashion: we know certain things, or how to do certain things, and for a price, we will give this knowledge to the students. The Socratic method is merely a variation on this theme, in which we help students realize that which they could have known had they received training in proper thinking. The Talmud, however, asserts that learning is not a type of transaction in which goods are exchanged. The student and teacher are locked in a symbiotic relationship, from which the teacher gains the most from the activity of the student. … It’s not so much what the student knows that makes the difference ... It is rather the attitude to learning that the students infuse in the relationship—their energy and thirst for knowledge is a constant inspiration, and can make us remember that teaching is a calling as well as a profession.”

The 27th of Nisan, in Jewish History

By order of Israel's Knesset, the 27th of Nisan is observed by Jews in Israel and around the world as Yom haShoah v'haGevurah, the Day of the Holocaust and of Heroism, commemorating the six million Jews murdered by the Nazis. This date was selected as a compromise between those who wanted to use the 14th of Nisan, which is the anniversary of the start of the Warsaw Ghetto Uprising, and those who wanted to avoid placing a day of mourning during the celebratory month of Nisan, in which Pesach occurs. The date was moved away from Pesach, but it was not moved out of the month of Nisan due to concern that it would overshadow Israel's Yom ha'Atzmaut (Independence Day) on the 5th of Iyar. Some Jews observe a Holocaust Remembrance Day on the 10th of Tevet, which is a historic fast marking the Babylonian siege of Jerusalem. Rav Soloveichik contended that Tisha b'Av should be the day to commemorate the Holocaust, as it is meant to be a day of mourning for all of the tragedies of Jewish history.

Day 13: Yesod sheb'Gevurah - Foundation in Restraint

The Sephirah of the Omer's second week is Gevurah. Gevurah is power, expressed in restraint and boundaries. In addition, the Sephirah of the sixth day of each Omer week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. The combined Sephirah for Day 13 of the Omer is therefore Yesod sheb'Gevurah, "united restraint", suggesting a restraint which does not sever our connections with others. Withdrawal from impropriety, and even withdrawal from people who exercise bad influences on us, should not translate into withdrawal from society or from people who need our help. Just the opposite - as we said in the email for Day 8, withdrawal must come with a spirit of generosity toward others. Today's Sephirah instructs us to make certain that the restraint of our Gevurah is applied with the unity of Yesod.

Trait 13: Yishuv - Settling

Commentators differ in explaining the thirteenth trait, in part because its title is similar to that of the forty-first trait. Here is a selection of views: Rabbeinu Bechayye offers a view that “settling” refers to one’s attitude. The successful student is not driven to elevate herself and defeat others. Rabbeinu Bechayye also cites a view explaining “settling” as referring to one’s scholastic approach to studying Torah; the successful student tries to reconcile apparently contradictory sources. A student might be tempted to write off challenging sources as irreconcilable, or to dismiss the problem as a function of our personal ignorance. However, we will learn far more from an honest attempt to get to the heart of each source, and to comprehend their shared language. A student who gives up easily may stop just short of a world-changing revelation, and never know how close she was to a transformative view of the Divine message. Finally, Rabbi Yisrael Lipschitz suggests that “settling” may be about one’s conduct outside of the study hall. He writes, “To be expert in settling this world, whether in terms of human affairs or the natural wisdom and studies which can serve as a spice for the sacred Torah. These will be his servants, causing Torah to be understood well. All of them are included as part of Torah. Also, this will cause the student to be pleasing and attractive in others’ eyes.”

The 28th of Nisan, in Jewish History

According to midrashim (such as Seder Olam Rabba 11), the walls of the city of Jericho fell on the 28th of Nisan. The Jews had been told that G-d was repulsed by the decadence of the Canaanites, and that G-d wanted the Canaanites to make peace with the Jews and accept the Noachide laws, or to be evicted from the land. Therefore, Jericho - the Jews' first conquest in Israel - became a natural symbol of the lifestyle of the Canaanites, and Yehoshua swore that no one should re-build the city. It was finally rebuilt in the days of King Achav (Melachim I 16), at a terrible price.

Day 14: Malchut sheb'Gevurah - Royalty in Restraint

The Sephirah of the Omer's second week is Gevurah. Gevurah is power, expressed in restraint and boundaries. In addition, the Sephirah of the seventh day of each Omer week is Malchut. Malchut is regal Royalty, the ability to guide and influence others. The combined Sephirah for Day 14 of the Omer is therefore Malchut sheb'Gevurah, "regal restraint", suggesting a restraint which catalyzes restraint in others. We know that indulgence is contagious; does anything spread faster than lashon hara (speaking harmfully of others)? One person's selfish impropriety is license to others to be equally self-indulgent. However, restraint can turn the tide, creating a model which inspires others to follow suit. Making clear that we disapprove of unethical behavior, or of otherwise inappropriate conduct, can strengthen individuals and communities. Today's Sephirah instructs us to use regal Malchut to lead and influence others with the restraint of our Gevurah.

Trait 14/15: Mikra/Mishnah - Tanach/Mishnah

Of all 48 traits, only these two speak of expertise in a particular field of Torah: the verses of Tanach (Scripture), and the laws of the Mishnah. Tanach and Mishnah represent two radically different styles of Torah. Tanach has always been a written tradition, passed from generation to generation as a text available for independent study. Mishnah was originally a verbal tradition, a set of laws taught by teacher to student, until it was put into writing when we lived under Roman rule. The successful student of Torah must master both styles, excelling in learning on her own and in learning as part of a community. It is also worth noting that Tanach and Mishnah are essential building blocks, and yet they are often neglected in the face of the more popular study of Gemara. However, Pirkei Avot does not present Gemara expertise as one of the 48 Traits of successful Torah study; the building blocks are the critical tools. Rabbeinu Bechayye sees in the fourteenth trait an additional point. Not only must the successful student of Torah have expertise in Scripture, but the student must also know the Masoretic tradition with its nuances, as well as the hermeneutic methods with which we link verse with law. From this perspective, we see here the core elements of rabbinic tradition: knowledge of a breadth of text, and application of deep analytical methodology. [See Berachot 64b regarding the “Sinai” and the “Uprooter of Mountains”.]

The 29th of Nisan, in Jewish History

On the 29th of Nisan, in 1889, the United States celebrated the 100th anniversary of George Washington's inauguration as President. In honour of the occasion, Rabbi Jacob Joseph, student of Rabbi Yisrael Salanter and the Netziv, and then-Chief Rabbi of the Agudah in North America, proclaimed in a "kol korei" sent to synagogues around North America that Jews should join the celebrations. He said they should hold special prayers on that day "and render praise and thanksgivings to G-d for His mercies upon the American nation, with solemnnity and reverence pay respect to the memory of the first President of this land, George Washington, of blessed memory, and invoke blessings of heaven upon the government of this, our beloved land." The proclamation was published in Hebrew, Yiddish and English, and is available here.

Day 15: Chesed sheb'Tiferet - Generosity in Splendour

The Sephirah of the Omer's third week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. In addition, the Sephirah of the first day of each Omer week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. The combined Sephirah for Day 15 of the Omer is Chesed sheb'Tiferet, "generous splendour". Other people may admire us, and Gd may praise us, for many good reasons - personal piety, brilliant erudition, hard work, and so on. We need to develop many such admirable traits, of course, and some of these splendid characteristics will be celebrated later in the week of Tiferet. The first day of the week, though, instructs us to earn Divine and human respect through our generosity toward others. Today's Sephirah instructs us to take our first step toward splendour by helping others.

Trait 14/15: Mikra/Mishnah - Tanach/Mishnah

Of all 48 traits, only these two speak of expertise in a particular field of Torah: the verses of Tanach (Scripture), and the laws of the Mishnah. Tanach and Mishnah represent two radically different styles of Torah. Tanach has always been a written tradition, passed from generation to generation as a text available for independent study. Mishnah was originally a verbal tradition, a set of laws taught by teacher to student, until it was put into writing when we lived under Roman rule. The successful student of Torah must master both styles, excelling in learning on her own and in learning as part of a community. It is also worth noting that Tanach and Mishnah are essential building blocks, and yet they are often neglected in the face of the more popular study of Gemara. However, Pirkei Avot does not present Gemara expertise as one of the 48 Traits of successful Torah study; the building blocks are the critical tools. Rabbeinu Bechayye sees in the fourteenth trait an additional point. Not only must the successful student of Torah have expertise in Scripture, but the student must also know the Masoretic tradition with its nuances, as well as the hermeneutic methods with which we link verse with law. From this perspective, we see here the core elements of rabbinic tradition: knowledge of a breadth of text, and application of deep analytical methodology. [See Berachot 64b regarding the “Sinai” and the “Uprooter of Mountains”.]

The 30th of Nisan, in Jewish History

The school of Kabbalah established in Tzfat (Safed) in the 16th century shaped much of religious Jewish life of the ensuing 500 years. Rabbi Moshe Cordovero, and then Rabbi Yitzchak Luria (the Ari z"l), established a tradition of mystical study which has become known as "Lurianic Kabbalah". The teachings of this school fueled the enthusiasm of thousands of Jews for false messiah Shabbtai Zvi in the 1660s, became the basis for much of mystical Chasidic thought in the late 1700s, was reviled by the Maskilim (Enlightenment) movement of the 1800's and continues to be influential in our own day. The Ari z"l did not actually write down his own teachings, and he passed away at the young age of 38. His lessons were recorded instead by his student, Rabbi Chaim Vital. Rabbi Vital was a student of Rabbi Moshe Alshich and Rabbi Moshe Cordovero, as well as the Ari z"l, and his writings were the most important means of passing along their mystical Torah. Rabbi Vital passed away on the 30th of Nisan, 1620.

Day 16: Gevurah sheb'Tiferet - Restraint in Splendour

The Sephirah of the Omer's third week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. In addition, the Sephirah of the second day of each Omer week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. The combined Sephirah for Day 16 of the Omer is Gevurah sheb'Tiferet, "restraint in splendour". Choosing a path which invites admiration can be tricky; that which will satisfy G-d will not necessarily satisfy people, and vice versa. When human and Divine values conflict, we are expected to prioritize Divine expectations and Divine admiration, while minimizing any discredit among people. Refraining from taking the more popular but inappropriate route requires great strength and restraint - the hallmark of Gevurah. Today's Sephirah instructs us to employ judicious restraint when pursuing our splendid path.

Trait 16: Miut Sheinah - Reduced Sleep

We have seen advice regarding the Mind and Heart of a successful student of Torah. We have also seen an emphasis on the Community of Study which enables success. With the sixteenth trait, we begin a series of five traits which explore ways in which Conduct outside the realm of study impacts on scholastic success. These traits are framed in the negative, describing activity to avoid. The sixteenth trait prescribes reduced sleep, which seems to contradict Rambam’s recommendation of eight hours of sleep per night. (Mishneh Torah, Hilchot Deiot 4:4) It also seems to contradict contemporary scientific thinking, which positively links sleep with retention of learning. (http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3768102/) However, commentators have noted that this trait is not a statement against all sleep: · Rabbi Yisrael Lipschitz contends that only excessive sleep is proscribed, as a waste of time and a cause for one’s intellect to sleep. [He also contends that after the age of fifty, one’s body does not need as much sleep. Please see your physician for practical advice!] · Rabbeinu Bechayye suggests that the issue here is not the amount of sleep, but the focus of one’s day. He asks: Is sleep a means toward accumulating the energy we need to achieve a positive end, or is it the goal of our day? Echoing Rabbeinu Bechayye, we might note the observation of Rashi to Bereishit 37:1-2. Even though the Talmud (Sanhedrin 71b-72a) observes that quiet lives are good for the righteous, and the world benefits when righteous people are able to live undisturbed, our goal should not be an undisturbed life.

The 1st of Iyar, in Jewish History

Rabbinic ordination, in its traditional sense and investing full halachic authority (such as the right to preside over court cases inolving capital punishment, and to create decrees), was halted by the Roman Empire about 1500 years ago. Because ordination must be performed by someone who has personally received ordination, a re-boot of ordination should not be possible. However, the Rambam suggested that universal agreement among all sages upon a specific nominee for ordination, in Israel, could suffice to re-start the process (Commentary to Mishnah Sanhedrin, Chapter 1). In the 16th century, Rabbi Yaakov bei Rav attempted such a re-start of ordination in Tzfat (Safed). The sages of the area agreed upon Rabbi Yaakov Bei Rav himself, and he in turn ordained four students. There are different traditions as to the identity of these four students, but one list includes: Rabbi Yosef Caro (author of the Code of Jewish Law), Rabbi Moshe of Trani, Rabbi Yosef Sagis and Rabbi Moshe Cordovero. This ordination was controversial, and was opposed by key rabbis in Jerusalem, and so the recipients (ultimately including Rabbi Chaim Vital, mentioned in yesterday's email) did not consider themselves invested with the halachic authority of the original ordainees. According to Responsa of Rabbi Moses ben Yosef of Trani 1:103, Rabbi Yaakov Bei Rav passed away on the 1st of Iyar, 1546.

Day 17: Tiferet sheb'Tiferet - Splendour in Splendour

The Sephirah of the Omer's third week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. In addition, the Sephirah of the third day of each Omer week is Tiferet. The combined Sephirah for Day 17 of the Omer is Tiferet sheb'Tiferet, "splendid splendour". We have equated splendour with respect and admiration, and we have said one should pursue it - but not for its own sake, with the goal of being admired. Pursuing admiration for the sake of admiration is not at all admirable. We pursue splendour as constructive feedback; we aim to act in a way that attracts admiration only because that admiration confirms our good judgment. This is a splendid pursuit of splendour. Today's Sephirah instructs us to make sure that we pursue Tiferet (splendour) for reasons which are themselves Tiferet (splendid).

Trait 17: Miut Sichah - Reduced Chatter

The seventeenth trait tells the student to reduce sichah, which is often translated as chatter, or insubstantive conversation. [But see Tehillim 119:99 and Iyov 15:4.] Thus, Rabbi Yisrael Lipschitz renders sichah here as “words of no import.” Pinchas Kehati points us to the imperative of Devarim 6:7, “You shall speak regarding [Torah],” on which the Talmud (Yoma 19b) comments, “and you shall not speak regarding empty matters.” Further, unpressured interaction is pleasant and habit-forming, drawing a student into conversation which may be friendly and socially constructive, but which will not add to her scholarship. In truth, other traits encourage students of Torah to surround themselves with teachers and colleagues, both in the context of study and beyond. Realistically, living and learning in a communal environment necessitates interaction. Further, as the Talmud (Yoma 86a) stresses, one must be sure to interact gently with others; ignoring other human beings would be inconsistent with Torah conduct. Therefore, one cannot and should not eliminate “words of no import” entirely. Rabbi Yisrael Lipschitz further notes that chatter can serve a mental health purpose, “causing the spirit to rest a bit.” The task of the student of Torah is to recognize that chatter can take away from her successful learning, and therefore to gauge her needs carefully. The successful student will find a positive balance.

The 2nd of Iyar, in Jewish History

Divrei haYamim (Chronicles) II 3:2 relates that King Solomon began building the first Beit haMikdash (Temple) in Jerusalem on the 2nd day of Iyar. King David had dreamed of building the Beit haMikdash, and had even been licensed to proceed by the prophet Nathan, but G-d sent him a message, via Nathan, rescinding this permission. Instead, David was told, his son would build it. David instructed Solomon to build the Beit haMikdash, and he even set aside materials toward that end, although Solomon chose to use his own materials. Construction of the Beit haMikdash was a religious milestone, but it was also an important historical moment in cementing the place of Jerusalem as the focus of Jewish existence. The Torah had only said that G-d would choose a site for His worship; King Solomon's construction of the Beit haMikdash, begun on this day, certified Jerusalem as that selected site.

Day 18: Netzach sheb'Tiferet - Triumph in Splendour

The Sephirah of the Omer's third week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. In addition, the Sephirah of the fourth day of each Omer week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. The combined Sephirah for Day 18 of the Omer is therefore Netzach sheb'Tiferet, "triumphant splendour". Splendour can come in an instant of heroic behavior, but with it comes a risk that a person might rest on his laurels thereafter. Therefore, we are reminded to employ Netzach, a persistence which pushes on eternally. Today's Sephirah instructs us to make Tiferet (splendour) a Netzach (on-going) pursuit.

Trait 18/19: Miut Taanug uSchok - Reduced Pleasure and Laughter

These two traits, like their two antecedents, encourage the student to reduce activities which could detract from success in Torah study. As Rabbeinu Bechayye explains, physical pleasure and laughter turn our focus from the intellect. [Similarly, see Berachot 63b.] The sages distinguished between pleasure and laughter. Pleasure is value-neutral, rejected only to the extent that it distracts from study. Laughter, on the other hand, is seen as inherently leading to frivolity. For a few examples, see Mishlei 21:24 and Tehillim 1:1, and Avodah Zarah 18b-19a. As he did regarding chatter, Rabbi Yisrael Lipschitz comments that some laughter is needed in order to gladden the heart. The point is not to crush one’s soul into sobriety, but to warn the student regarding a powerful magnet. The Talmud (Chagigah 14b, Shabbat 147b) even blames pleasure for the downfall of one of the greatest talmudic sages, Rabbi Elazar ben Arach. Therefore, we are warned to keep a close guard on these habit-forming behaviours. It is worth noting that the ninth trait promoted simchah, or joy. One possible distinction between the positive simchah and the negative schok is that a student’s simchah is the joy she draws from learning, while schok is laughter that stems from distraction. [See Berachot 31a.] It is productive for the student to revel in the joy of learning, but not to immerse herself in the laughter of other pursuits.

The 3rd of Iyar, in Jewish History

Pope Paul IV, who reigned from 1555 to 1559, was extremely hostile to Jews; his "Cum Nimis Absurdum" instituted the Roman Ghetto, forbade Jews from participating in many trades, and mandated special garb for Jews, among other things. He had Jewish books burned and forced Jews to attend church services. However, in 1555 Pope Paul IV exonerated Roman Jewry from a blood libel, in which Jews had been accused of murdering a Christian child for ritual purposes. The Jews of Rome celebrated by establishing a Purim holiday on the 3rd of Iyar. For a list of other communal Purims, click here.

Day 19: Hod sheb'Tiferet - Humility in Splendour

The Sephirah of the Omer's third week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. In addition, the Sephirah of the fifth day of each Omer week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. The combined Sephirah for Day 19 of the Omer is therefore Hod sheb'Tiferet, "humble splendour". We have already said that we pursue activities that earn admiration - we don't pursue the admiration itself. Nonetheless, the respect and honour we receive may lead to arrogance, defeating the righteousness we seek to develop. Therefore, we are warned to pursue splendour with humility. Today's Sephirah instructs us to pursue Tiferet (splendour) with Hod (humility).

Trait 18/19: Miut Taanug uSchok - Reduced Pleasure and Laughter

These two traits, like their two antecedents, encourage the student to reduce activities which could detract from success in Torah study. As Rabbeinu Bechayye explains, physical pleasure and laughter turn our focus from the intellect. [Similarly, see Berachot 63b.] The sages distinguished between pleasure and laughter. Pleasure is value-neutral, rejected only to the extent that it distracts from study. Laughter, on the other hand, is seen as inherently leading to frivolity. For a few examples, see Mishlei 21:24 and Tehillim 1:1, and Avodah Zarah 18b-19a. As he did regarding chatter, Rabbi Yisrael Lipschitz comments that some laughter is needed in order to gladden the heart. The point is not to crush one’s soul into sobriety, but to warn the student regarding a powerful magnet. The Talmud (Chagigah 14b, Shabbat 147b) even blames pleasure for the downfall of one of the greatest talmudic sages, Rabbi Elazar ben Arach. Therefore, we are warned to keep a close guard on these habit-forming behaviours. It is worth noting that the ninth trait promoted simchah, or joy. One possible distinction between the positive simchah and the negative schok is that a student’s simchah is the joy she draws from learning, while schok is laughter that stems from distraction. [See Berachot 31a.] It is productive for the student to revel in the joy of learning, but not to immerse herself in the laughter of other pursuits.

The 4th of Iyar, in Jewish History

The family of the Rambam (Maimonides) fled Muslim Cordoba when it was conquered by the Almohades, and they journeyed to Fez, Morocco. This proved insufficient, though, for the Almohades continued to conquer Morocco, and they forced the Jews there to declare belief in Islam. Once again the Rambam's family took to the seas, this time to travel to Israel; the date was the 4th of Iyar, 1160. On the way, though, a great storm threatened to sink their ship. The Rambam prayed for rescue, and when his family survived the trip he swore to observe the day of embarking, as well as the day of their rescue (the 10th of Iyar) as days for fasting and gratitude. Ultimately, the Rambam and his family continued on to Egypt.

Day 20: Yesod sheb'Tiferet - Foundation in Splendour

The Sephirah of the Omer's third week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. In addition, the Sephirah of the sixth day of each Omer week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. The combined Sephirah for Day 20 of the Omer is therefore Yesod sheb'Tiferet, "united splendour", suggesting a splendour which does not sever our connections with others. One might be tempted to separate himself from others in pursuit of splendid conduct, but Yesod reminds us that our goal is to connect with others, not to separate from them. The ideal Jew is not the monk who lives apart from the world, but the Moshe who brings Divine Torah to the nation. Today's Sephirah instructs us to pursue Tiferet (splendour) in Yesod (unison) with others.

Trait 20: Miut Derech Eretz - Reduced Socializing

The twentieth trait concludes the list of behaviours that the successful student will avoid by warning her to reduce social interaction. This expands the seventeenth trait (Reduced chatter); social interaction is not necessarily meaningless, but the student is warned that it will diminish her learning. As Rabbeinu Bechayye writes, “the student should be isolated, and not mingle other than in a situation of great need.” Rashi is less broad in interpreting this advice, writing only that the student should stay out of the market. Rashi’s approach may stem from Rabbi Akiva’s advice to his son, “Do not study at the height of the city.” (Pesachim 112a) Like the warning against chatter, this trait runs afoul of the social environment necessary for advanced Torah study. Further, we are responsible to serve our communities; the Talmud (Sotah 47a) praises the eshkolot who excelled in both Torah study and communal leadership. In addition, one grows from involvement in the community. Nonetheless, every activity comes with a cost in time and energy, and this trait warns that as valuable as communal interaction may be, it will exact a price in terms of our success in Torah study. Sometimes that price may be worth paying; for example, the Talmud (Megilah 29a-b) instructs us to halt Torah study in order to gladden a bride and groom, even though this will surely reduce our time for learning. The responsible student of Torah is aware of the costs, and makes the calculation wisely.

The 5th of Iyar, in Jewish History

The fifth of Iyar is observed as Yom ha'Atzmaut, Israel's Independence Day. The United Nations voted on November 29, 1947, to terminate the British Mandate, but this was not implemented until May 15,1948. May 15 was Shabbat, the 6th of Iyar (and the 28th anniversary of the creation of the British Mandate, confirming the Balfour Declaration). Hours earlier, on May 14, David Ben-Gurion publicly declared the independence of the State of Israel, in a proclamation which is available here.

Day 21: Malchut sheb'Tiferet - Royalty in Splendour

The Sephirah of the Omer's third week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. In addition, the Sephirah of the seventh day of each Omer week is Malchut. Malchut is Royalty, the ability to guide and influence others. The combined Sephirah for Day 21 of the Omer is therefore Malchut sheb'Tiferet, "regal splendour", suggesting a splendour which is contagious, spreading to others. The ultimate goal of the Jew, as outlined in our thrice-daily Aleinu, is to improve the world, and this comes about when our splendid activities become a springboard for the splendid activities of others. This causes us to be known as תפארת ישראל, the splendour of Israel (such as Yeshayah 44:13). Today's Sephirah instructs us to pursue Tiferet (splendour) in the manner of Malchut (royalty), spreading it to others.

Trait 21: Erech Apayim - Slow to Anger

We begin a set of sixteen personality-centred traits by warning against anger. In this our list is consistent with the sum of biblical and rabbinic literature, which consistently blame anger for clouded thinking, hasty judgment, and general negative results. [See, for example, Bereishit 4:5, 30:2 and 39:19, and Vayikra 10:16, and midrashim thereon.] Rambam writes that anger is one of a small set of traits which must be entirely shunned. (Mishneh Torah, Hilchot Deiot 2:3) Rabbeinu Bechayye notes that anger “causes knowledge to be forgotten, confuses the heart, and hides the truth.” This may be explained naturally; during learning our anger and stress deny us the focus needed to develop memories, and in the recall stage these same phenomena turn our mind away from tracking down those connections. Anger can also cause us to lose patience with the whole process of learning. Rabbi Yisrael Lipschitz adds that anger is also harmful for one’s body; the student who grows angry is harming herself. We might also note that anger prevents the interactions that facilitate learning. One who displays a short temper will experience difficulty finding good mentors and chavrutot. Students of Torah might be forgiven for thinking that anger is appropriate; after all, the Torah ascribes anger to G-d at times. However, per Rambam, describing G-d as “angry” generally means only that G-d acted in a way that caused destruction. (Moreh haNevuchim 2:29)

The 6th of Iyar, in Jewish History

On the 6th of Iyar, 1920, Rabbi Mordechai Breuer was born. Rabbi Breuer, winner of the Israel Prize as well as the Bialik Prize for his work, approached Tanach and biblical criticism from the perspective of Jewish tradition, attempting to harmonize the new field of study with the teachings of our ancestors. Rabbi Breuer's work with the Aleppo Codex formed the basis of the Keter Yerushalayim edition of Tanach, which is recognized by scholars around the world.

Day 22: Chesed sheb'Netzach - Generosity in Triumph

The Sephirah of the Omer's fourth week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. In addition, the Sephirah of the first day of each Omer week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. The combined Sephirah for Day 22 of the Omer is therefore Chesed sheb'Netzach, "generous triumph", suggesting a powerful persistence which is motivated by a generous love for a cause. Human beings have many varied motivations for their persistence. Sometimes we are moved by anger and outrage, sometimes by jealousy, sometimes by greed. Such motivations may, at times, lead us in good directions, but the underlying corruption is dangerous. Better to be driven by love and generosity which leads us to embrace a cause and a goal. Today's Sephirah instructs us to pursue Netzach (on-going victory) from a spirit of Chesed (generosity), spreading it to others.

Trait 22: Lev Tov - A Good Heart

The term “good heart” is generally understood to refer to a generous spirit. Certainly, this is a fine attribute; per Avot 2:9, Rabban Yochanan ben Zakkai considered it the greatest trait to pursue. But how will generosity assist a person in learning? Rabbeinu Bechayye’s comment regarding the benefit of a good heart provides a basis for an observation we presented regarding the eighth trait (Humility). He writes, “The heart is the source for all thoughts. When it is good, he will achieve his purpose, he will be complete [or: he will learn], and he will guard the truth.” In other words, beyond the traits that directly affect learning, a student needs a refined personality in order to succeed. Pinchas Kehati suggests a more direct link between a good heart and scholastic success: “One whose heart is free of jealousy and anger will have a broad heart to receive Torah.” [Rabbi Torczyner's daughter] Rena adds that a generous heart may help by enabling the student to learn from other people. Instead of selfishly refusing to allow others the floor, the generous student is eager to hear what they have to say. The reverse may also be true; a generous student is willing to share her knowledge with her peers. Rather than keep her insights to herself, the generous student seeks to be part of a team that grows collectively. Not only does she benefit others, but she benefits in return as well.

The 7th of Iyar, in Jewish History

In 1654, Jews fled the Portuguese conquest of Brazil, sailing north to New Amsterdam (which would later become New York). At first, those Jewish immigrants were not accorded the rights of other citizens, largely due to the prejudices of Governor Peter Stuyvesant. One of the prominent citizens, Asser Levy, appealed the government's policies on matters of standing guard, practicing shechitah and serving on a jury. On the 7th of Iyar, 1657, Levy's petition for religious freedom was granted.

Day 23: Gevurah sheb'Netzach - Restraint in Triumph

The Sephirah of the Omer's fourth week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. In addition, the Sephirah of the second day of each Omer week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. The combined Sephirah for Day 23 of the Omer is therefore Gevurah sheb'Netzach, "restrained triumph", suggesting a powerful persistence which is employed with judicious restraint. When we are young and less mature, there is a certain appeal to the comic book strength of an unstoppable juggernaut; we like the idea that when we set our minds to something, nothing will sway or distract us. This is actually a weakness, though; being uncritically hard-driving is likely to lead to mistakes. Keeping our strength in reserve for when it is warranted is a more mature, and more successful, path. Today's Sephirah instructs us to pursue Netzach (on-going victory) with the restraint of Gevurah.

Trait 23: Emunat Chachamim - Trusting the Sages

Rabbi Yisrael Lipschitz explains this trait as it sounds, emphasizing trust in the sages. He declares that one dare not be foolish, believing all that she is told, but she must have faith in the words of the sages even when she does not grasp their meaning. Trust in our sages is important not only for religious success, but also for scholastic success. A student who is worried that our sages might be misleading her will read their lessons with one eye on the door, so to speak, and without the ability to immerse herself in them. Of course, one might counter that a healthy skepticism can help provide an objective read and alert the student to inconsistencies - but this list is not approaching Torah with that perspective. The goal of this list is for the student to achieve mastery, and this trait contends that true mastery requires that the student immerse herself in the system wholeheartedly. Fascinatingly, Rabbeinu Bechayye turns this trait around, portraying the successful student as the sage. This trait is not about trusting others; rather, it is about deserving the trust of others. He writes, “One must be identical inside and outside, and he should not display humility with arrogance beneath, and he should not display piety with flaws beneath. He should guard the paths of knowledge and its proper expression … and he should not pretend to wisdom …”

The 8th of Iyar, in Jewish History

The first Jewish community attacked by Crusaders during the First Crusade, in 1096, was the population of Speyer. Jews had only been admitted to Speyer a dozen years earlier, in an edict by then-Bishop Rudiger, who had extended to the Jews rights of autonomy and protection which were unusual for Europe of that day. In 1096, though, marauding Crusaders attacked the Jews on the 8th of Iyar. Those who escaped did so at the mercy of another Bishop of Speyer, Bishop John, who guarded them in his cathedral and provided his own guards. The trend of protection by Speyer's clergy did not continue with later bishops; Bishop Gunther participated in the massacre with the Second Crusade in 1146-1147, and Bishop Otto presided over a blood libel in 1195.

Day 24: Tiferet sheb'Netzach - Splendour in Triumph

The Sephirah of the Omer's fourth week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. In addition, the Sephirah of the third day of each Omer week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to act in a way which will garner such admiration. The combined Sephirah for Day 24 of the Omer is therefore Tiferet sheb'Netzach, "splendid triumph", suggesting a powerful persistence which pursues goals that satisfy Gd as well as human beings. As with the previous two days' Sephirot, this Sephirah warns against a weakness inherent in persistence. People who pursue a goal for an extended period of time tend to become blinkered, focussing on their goal with a decreasing sensitivity to the judgment of others. Just as a Jewish king is required to keep a Sefer Torah by his side, so that he will be sensitized, constantly, to Divine expectations, so each of us is expected to temper her persistence with the guidance of the Torah and the advice of other people. Today's Sephirah instructs us to pursue Netzach (on-going victory) with the splendour of Tiferet.

Trait 24: Kabbalat Yisurin - Accepting Suffering

There are many legitimate Jewish approaches to explain why a person suffers, but both Rabbeinu Bechayye and Rabbi Yisrael Lipschitz explain that the successful student of Torah accepts suffering as a Divine decree, with a justification which may never be known by its victim. Further, Rabbeinu Bechayye adds that the successful student of Torah views suffering as a purifying experience, cleansing the student of any sin. In the eighteenth trait (Reduced pleasure) we said that a student who would succeed in Torah should minimize her pursuit of pleasure, but the twenty-fourth trait adds to that trait in three significant ways: (1) Experiencing suffering involves a level of pain beyond that of abstaining from pleasure; (2) Experiencing suffering inflicted from the outside involves acceptance of an assault by G-d, as opposed to choosing suffering with one’s freely exercised will; (3) The eighteenth trait spoke of conduct, but not attitude; one could abstain from pleasure begrudgingly and still check off that item from the list. In contrast, the twenty-fourth trait emphasizes kabbalah, acceptance of suffering. The third distinction may explain how this trait aids study: a student who rails against hardship will be distracted by her battle against her condition. To succeed in Torah study, a student must be able to accept her state and shift her focus to her learning.

The 9th of Iyar, in Jewish History

Jews moved to Eastern Europe in reaction to the Christian persecutions and expulsions of Western Europe in the Middle Ages, and their flight intensified in the 14th-15th centuries as Muslim lands fell to Christian control. This led to the development of communities which would become centres of Jewish life and scholarship over the ensuing centuries. One such community is Prague, which became home to so many Jews that the city was one-quarter Jewish at the start of the 18th century. The oldest known Jewish cemetery in Europe is in the "Old Jewish Cemetery" in Prague; it dates to the 15th century, and was used until 1787. To fit all of the graves, they buried people in layers; some graves are twelve layers deep. The oldest identifiable grave in that cemetery is that of Rabbi Avigdor ben Yitzchak Kara, who was the head of Prague's beit din (Jewish court). He was the great-uncle of the Maharal of Prague. Rabbi Kara was a rabbi, judge and author as well as a paytan (composer of religious poetry) and a mystic. He was connected with the local rulers, and engaged in debates with Bohemia's King Wenceslaus IV. Rabbi Avigdor Kara passed away on the 9th of Iyar in 1439.

Day 25: Netzach sheb'Netzach - Triumph in Triumph

The Sephirah of the Omer's fourth week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. In addition, the Sephirah of the fourth day of each Omer week is Netzach. The combined Sephirah for Day 25 of the Omer is therefore Netzach sheb'Netzach, "triumphant triumph", suggesting a persistent and consistent persistence. This is the opposite of the concern we mentioned on Day 23 ("Restrained Triumph"); one should not be too shy about employing his ability to plow through obstacles in pursuit of a positive goal. If we are blessed with the ability to pursue success, we ought not be lackadaisical or weak when we know that our cause is worthy. The Jew is challenged to use the powers given to him by HaShem. Today's Sephirah instructs us to pursue Netzach (on-going victory) with persistent Netzach.

Trait 25: HaMakir et mekomo - Knowing one's place

This trait is put into practice in the Sanhedrin, the supreme rabbinical court. As a mishnah (Sanhedrin 4:4) records, three rows of student scholars sit before the judges; each student scholar occupies a particular seat, based on his status among the others. As Rabbeinu Bechayye explains, a student must know her own level, and particularly her deficiencies. Rabbi Yisrael Lipschitz fleshes out this idea, explaining two benefits: (1) The student who knows her place will be humble, as we discussed regarding the eighth trait, and (2) The student who knows her place will be motivated to work hard, in order to grow and amass more wisdom. Despite the above, the trait of knowing one’s place is about more than humility; otherwise, it would be mere repetition of the eighth trait. What is added here? (1) Perhaps this trait is not about personal humility, but about respect for one’s peers. Recognizing our own deficiencies is insufficient; we must also admire the strengths of those around us, the better to learn from them. (2) We might also note that “knowing one’s place” includes not underestimating one's self. One who thinks she knows more than she does is apt to take the words of others less seriously, but one who does not recognize her own standing will fail to live up to her potential.

The 10th of Iyar, in Jewish History

The tenth of Iyar, 1860, was the birthday of Theodor Herzl, leader of the movement which laid the groundwork for the founding of the Jewish State of Israel. Herzl was hardly the first modern Zionist; the Chibat Zion movement, with many sub-organizations throughout Europe and in the Pale of Settlement, began moving Jews to colonies in Israel in the late 1870's. Herzl, though, aimed for a Jewish national entity rather than piecemeal settlement. Following the publication of Herzl's Der Judenstaat ("The Jewish State") in 1896 and the establishment of the World Zionist Organization, most of the branches of Hovevei Zion aligned themselves with the new movement. Herzl's writing and his plans drew people into his vision for a Jewish land. Herzl was fiery and stubborn in his positions; he had fallings-out with many other Zionist leaders, including Baron Rothschild. At the end of his life he brought the British proposal of settlement in Uganda before the Sixth Zionist Congress, but after his death in 1904 the Congress rejected the proposal and moved forward with plans toward creating a Jewish state in the Land of Israel.

Day 26: Hod sheb'Netzach - Humility in Triumph

The Sephirah of the Omer's fourth week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. In addition, the Sephirah of the fifth day of each Omer week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. The combined Sephirah for Day 26 of the Omer is therefore Hod sheb'Netzach, "humble triumph", suggesting a humble persistence. People who succeed in overcoming obstacles tend to gain a reputation as steamrollers who "know how to get things done". This can be flattering, but it is also dangerous praise as it is encourages arrogance. Even in our moment of victory, we must remember not to say כחי ועוצם ידי, that our triumph comes from our own hand (Devarim 8:17), but to recognize that it comes from HaShem. Today's Sephirah instructs us to pursue Netzach (on-going victory) with humble Hod.

Trait 26: HaSameiach b'chelko - Happy with one's lot

Pirkei Avot (4:1) declares that one who is happy with her lot is truly wealthy, but how does this trait contribute to scholastic success? Rabbeinu Bechayye presents an “accept your lot” understanding of this trait. As we saw regarding the eighteenth trait (Reduced pleasure), a student who does not desire more than necessary will be able to focus on service of G-d and growth in her studies. On the other hand, Rabbi Yisrael Lipschitz stresses happiness; as we saw regarding the ninth trait (Joy), a student’s mood affects her learning. He writes, “Nothing damages sharpness, memory and diligence like sadness and worry.” On the positive side, “With a perpetually happy heart, one will understand and remember to a greater extent.” Continuing Rabbi Lipschitz’s emphasis upon mood, we might see here a significant step beyond previous traits. The eighteenth trait emphasized reduced pleasure, in which one does not seek greater enjoyment. The twenty-fourth trait added acceptance of suffering, in which a student recognizes that her lot is decreed by G-d. Here, though, more is prescribed: the student should actually develop happiness with her lot. Realistically, many people may be unable to fill this prescription, but it is important to realize that the list of traits is not a list of obligatory mitzvot. Rather, these are traits which enable a student to succeed in learning. A student who is able to achieve this lofty level of being happy with all she encounters will, indeed, be free of frustration and preoccupation and find great success.

The 11th of Iyar, in Jewish History

In the 15th century, most Hebrew publishers were Jewish, although their readership included Christian Hebraists. The greatest of these publishing houses was the Soncino press, which operated in various Italian provinces from 1483 through 1547. Their work was known for its accuracy and attention to aesthetics. One of the greatest Soncino publications was its Hebrew Bible, which was first printed on the 11th of Iyar, 1488, in the city of Soncino. This was the first published edition of the complete Tanach, as opposed to earlier editions of the Tanach. [I have also seen this dated to February of that year.] Some 200-300 copies were printed. One of the purchasers was Johann Reuchlin, a Christian student of Rabbi Ovadia Seforno; he helped defend Jewish books from Dominican censorship before King Maximillian in the early sixteenth century.

Day 27: Yesod sheb'Netzach - Unity in Triumph

The Sephirah of the Omer's fourth week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. In addition, the Sephirah of the sixth day of each Omer week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. The combined Sephirah for Day 27 of the Omer is therefore Yesod sheb'Netzach, "unity in triumph", suggesting a persistence which derives from connection to our other traits, or to other people. When our will to push on weakens, we can draw on inspiration from the people around us, or from the other aspects of our character. Someone who is raising funds for a social need can be motivated by his love for others, or by seeing the people who are in need. Someone who tries to commit to a steady session of Torah study can be motivated by his desire to satisfy Divine expectations, or by the example of others who are studying. Our persistence derives from our other traits, or from our experience with other people. Today's Sephirah instructs us to pursue Netzach (on-going victory) founded in the unity of Yesod.

Trait 27: Ha'Oseh Syag l'Dvarav - Setting Boundaries

In our introduction, we noted that the list of 48 traits could be divided into four categories, but this trait belongs to multiple categories. As explained by the commentators, this trait prescribes an internal attitude, but it has immediate practical applications in the student’s conduct. The title of the trait is open to at least three interpretation, hinging on how one translates the Hebrew word devarav. (1) Devarav may refer to one’s speech, so that this trait prescribes boundaries for the student’s words. It is easy to slip into speech that is harmful to others, or that misrepresents truth, or that is self-serving, and so a student ought to guard her words. (2) Rabbeinu Bechayye broadens devarav to refer to general conduct, and he emphasizes that this trait is uniquely important for a successful student of Torah. The student represents Torah, and her words and actions convey Torah to others. Therefore, she must guard her actions and words, even refraining from that which is permitted, lest she accidentally lead others astray. (3) We might also translate devarav as “one’s affairs”. [See Tehillim 112:5.] We protect our Torah by setting boundaries for our involvement in other pursuits. As we said regarding the twentieth trait (Reduced socializing), success in Torah study requires that we shun distractions and focus on scholarship.

The 12th of Iyar, in Jewish History

Israel's initial application for membership in the United Nations was denied in autumn of 1948, but their renewed application was accepted on the 12th of Iyar, 1949, after the Israelis had signed armistice agreements with Egypt, Jordan and Lebanon. Abba Eban represented Israel, contending, "The time had come for the United Nations, if it wished Israel to bear the heavy burden of Charter obligations, to confer upon Israel the protection and status of the Charter. Israel and the Arab States had sent delegations to Lausanne in what Israel regarded as an endeavour to conclude final peace. One party was represented by six members with a powerful capacity to influence the decisions of the Assembly, while the other had no standing whatever in the Organization. That position was most unjust. At every stage of its checkered relations with the Arab world, Israel had felt equality of status to be the essential condition of partnership. Until the scars of conflict were healed and Israel became integrated with its immediate world, the United Nations might be the only forum in which it could sit as a colleague and partner of its neighbouring States in the transaction of international business and in the paths of social and economic co-operation. The Arabs could not be logically expected to recognize Israel if the United Nations hesitated to do so itself. The Committee should not delay the decisive moment when the Arab world would recognize Israel as a partner in its destiny and in the progress of Asia." The official record of that meeting is available here.

Day 28: Malchut sheb'Netzach - Royalty in Triumph

The Sephirah of the Omer's fourth week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. In addition, the Sephirah of the seventh day of each Omer week is Malchut. Malchut is Royalty, the ability to guide and influence others. The combined Sephirah for Day 28 of the Omer is therefore Malchut sheb'Netzach, "regal triumph", suggesting a persistence which inspires other people to their own persistence. A single persistent Jew is already a force to be reckoned with - but if she keeps her power to herself, then her influence is limited. The world is better served when persistent people inspire others to that same stick-to-itiveness, and so create an army of those who will pursue their worthy goals powerfully and consistently. Today's Sephirah instructs us to pursue Netzach (on-going victory) and use our regal Malchut to inspire others.

Trait 28: אינו מחזיק טובה לעצמו - Does not inflate himself

The Hebrew term machazik tovah may be rendered as “viewing one’s self as good,” or as “viewing one’s self as deserving reward.” The former approach takes tovah to refer to the student; the latter explains tovah as reward. Rabbeinu Bechayye takes the first approach, viewing this trait as teaching the student not to think of herself as good because she studies Torah. As Rabban Yochanan ben Zakkai says (Avot 2:8), “If you have learned a lot of Torah, do not think of yourself as good; for this you were created.” Rabbi Yisrael Lipschitz appears to take the second approach: one who learns Torah with the perspective that she is earning reward cheapens the act of studying the words of G-d. One who buys flowers or a gift for a spouse with reward in mind is hardly doing so selflessly, for the sake of the spouse. Instead, it is a selfish deed, performed with one's own gratification in mind. In the context of our list, this attitude damages the very meaning of Torah study. Taking Rabbi Lipschitz’s approach a step further, anticipating reward is also damaging to the practical study of Torah. It is natural for us to anticipate reward for good behaviour, given that the Torah promises it. However, one who works with a mindset of "I will be paid for this" is vulnerable to doubt and weakness when she does not perceive adequate and timely compensation.

The 13th of Iyar, in Jewish History

Swiss Jewry suffered terribly in the late Middle Ages, and the Jewish community of Berne is a good representative of that experience. In 1294 Jews were murdered in a blood libel, and the rest of the community was expelled. Ultimately Jews were permitted to return in exchange for forgiveness of all debts owed to them, but during the Black Plague Jews were burned to death over accusations of poisoning the wells. Jews were expelled again toward the end of the 14th century, and after a brief re-admission they were expelled again on the 13th of Iyar in 1427, not to return until the French conquest in 1798.

Day 29: Chesed sheb'Hod - Generosity in Humility

The Sephirah of the Omer's fifth week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. In addition, the Sephirah of the first day of each Omer week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. The combined Sephirah for Day 29 of the Omer is therefore Chesed sheb'Hod, "generous humility", suggesting a humility which is born of love for others. There is a brand of humility which is produced by a lack of self-respect, a lack of awareness of one's personal value. This is not the humility Judaism promotes. Rather, we are taught to pursue a generous love of others which leads us to see that which is great about them, so that we come to recognize the lessons they can teach us, and therefore to respect them. Today's Sephirah instructs us to pursue humble Hod through the loving Chesed we feel toward others.

Trait 29: אהוב - Beloved

Our list, in the midst of an attitude-centred series, presents a set of five traits which involve love. The latter four traits speak of what the student of Torah should love, but the first trait stresses that the successful student of Torah is beloved to others. As noted by Pinchas Kehati, this trait teaches that we can earn the love of others, and that this is our responsibility as students of Torah. As the Talmud (Yoma 86a) instructs, “You shall cause the Name of Heaven to be beloved, via your actions. You should read and study and serve sages, and your interaction with others should be gentle. What will people say of such a person? ‘Fortunate is his father who taught him Torah, fortunate is his mentor who taught him Torah. Woe to those who have not studied Torah. He studied Torah, and see how pleasant are his ways, how refined are his deeds!’ Regarding him it is written, ‘And He said to me: You are My servant, Israel, from whom I will be glorified.’” With a different approach, Rabbi Eliezer Levi contends that this trait emphasizes earning love from G-d. He points to Pirkei Avot 6:1, in which we are told that one who studies Torah for the pure purpose of satisfying G-d's expectations is "beloved" to G-d. The student should learn Torah for the sake of satisfying Divine expectations, and so become beloved to G-d.

The 14th of Iyar, in Jewish History

On the fourteenth of Iyar, 1960, Adolf Eichmann יש"ו was captured by Mossad agents in Buenos Aires. Eichmann was the coordinator of the Final Solution; following a public trial, he was executed on May 31, 1962.

Day 30: Gevurah sheb'Hod - Restraint in Humility

The Sephirah of the Omer's fifth week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. In addition, the Sephirah of the second day of each Omer week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. The combined Sephirah for Day 30 of the Omer is therefore Gevurah sheb'Hod, "restrained humility", suggesting a controlled, measured humility. While humility is crucial for our development and direction, it is also vulnerable to over-use. Moshe told Yehoshua to lead the Jewish people with the consensus of his council, but HaShem overrode him, saying, 'Take a staff and strike them over the head! There can be only one leader for a generation, not two!' (Sanhedrin 8a) The prophet Shemuel rebuked King Shaul for being overly humble, acceding to the requests of the Jewish people even when those requests violated the Divine instructions he had received. (Shemuel I 15) Humility is necessary, but it is must not be permitted to keep us from a correct course of action. Today's Sephirah instructs us to pursue humble Hod, but to use Gevurah to measure it carefully.

Trait 30/31: אוהב את המקום ואת הבריות - Loving G-d and Man

We link these two traits not in order to equate G-d and Man, and not to equate the passion one should feel toward G-d and toward Man, but to speak of the impact of love, on multiple levels. As Rabbi Yisrael Lipschitz writes, love - of G-d and of Man - comes about when one gains intimate knowledge of another, and is inspired to draw closer. In the thirtieth trait, the student who loves G-d learns G-d’s ways. In the thirty-first trait, the student who loves other people recognizes and feels their joy and their sadness, and draws close to them in empathy. We might add that love causes us to surpass expectations; one who is in love does not perform the minimum, but instead seeks creative ways to find favour. This sort of approach, applied toward G-d, will lead to success in Torah study. Applied toward our fellow human beings, this loving approach will lead us to build stronger connections and grow together in our studies. On a deeper level, one who loves G-d and Man registers a greater appreciation for the Torah’s emphasis upon our relationships with both G-d and humanity. We might imagine a student questioning why G-d cares about her actions, or why the Torah presents the many mitzvot of social interaction and takes pains to depict the lives of individuals from generations past. Only one who loves G-d and Man, who seeks a bond with the Creator and who is capable of embracing other human beings, will comprehend the Torah’s message.

The 15th of Iyar, in Jewish History

Traditionally, the fifteenth of Iyar [according to some, the fourteenth] is observed as the yahrtzeit of Rabbi Meir, one of the greatest sages of the Mishnah. Rabbi Meir was a student of Rabbi Akiva, as well as Elisha ben Avuyah (also known as "Acher"). Rabbi Meir, together with just a few colleagues, was responsible for the transmission of Torah during the dangerous second century CE, a time when the Romans had banned the teaching of Torah on penalty of death. Rabbi Meir's greatest student was Rabbi Yehudah haNasi, who is also known as "Rebbe"; Rabbi Yehudah haNasi canonized the Mishnah, the core text of the Talmud, in the early part of the third century CE. When Rabbi Yehudah haNasi records a law without attributing it to a particular sage, he is understood to be citing his mentor, Rabbi Meir. Rabbi Meir was also known as a miracle-worker, stemming from Talmudic stories in which people asked "the G-d of Rabbi Meir" for aid, and they were helped. To this day, people give tzedakah and invoke the merit of Rabbi Meir when praying for Divine assistance.

Day 31: Tiferet sheb'Hod - Splendour in Humility

The Sephirah of the Omer's fifth week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. In addition, the Sephirah of the third day of each Omer week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to choose a path that will garner such admiration. The combined Sephirah for Day 31 of the Omer is therefore Tiferet sheb'Hod, "splendid humility", suggesting a humility which is true to Divine expectations as well as human expectations. In a sense, the splendour of Tiferet is the implementation of the humility of Hod, respecting the judgment of Gd and of those around us when we make our decisions. It also reinforces Hod, though; the more one studies the views of others, the more one recognizes the greatness of their wisdom. Humility feeds into splendour, which feeds back into humility. Today's Sephirah instructs us to find grounds for Hod's humility in the advice we receive from others.

Trait 30/31: אוהב את המקום ואת הבריות - Loving G-d and Man

We link these two traits not in order to equate G-d and Man, and not to equate the passion one should feel toward G-d and toward Man, but to speak of the impact of love, on multiple levels. As Rabbi Yisrael Lipschitz writes, love - of G-d and of Man - comes about when one gains intimate knowledge of another, and is inspired to draw closer. In the thirtieth trait, the student who loves G-d learns G-d’s ways. In the thirty-first trait, the student who loves other people recognizes and feels their joy and their sadness, and draws close to them in empathy. We might add that love causes us to surpass expectations; one who is in love does not perform the minimum, but instead seeks creative ways to find favour. This sort of approach, applied toward G-d, will lead to success in Torah study. Applied toward our fellow human beings, this loving approach will lead us to build stronger connections and grow together in our studies. On a deeper level, one who loves G-d and Man registers a greater appreciation for the Torah’s emphasis upon our relationships with both G-d and humanity. We might imagine a student questioning why G-d cares about her actions, or why the Torah presents the many mitzvot of social interaction and takes pains to depict the lives of individuals from generations past. Only one who loves G-d and Man, who seeks a bond with the Creator and who is capable of embracing other human beings, will comprehend the Torah’s message.

The 16th of Iyar, in Jewish History

In April, 1968, Ahmed Jibril ימ"ש created a splinter group from the Popular Front for the Liberation of Palestine (PFLP); the new group was called the Popular Front for the Liberation of Palestine – General Command (PFLP-GC). In February, 1970, they carried out their first attack, sending packages with altitude-triggered bombs aboard two planes bound for Israel. One of the planes crashed, killing 47 people. In May, 1970, they carried out their second attack: The massacre in Moshav Avivim. Moshav Avivim is a community in Northern Israel, located today less than one kilometer from the "Blue Line" the UN set for Israel's withdrawal from Lebanon in 2000. It was settled by Moroccan Jewish immigrants in 1963, near the Baram Forest. On the morning of the 16th of Iyar (May 22), 1970, a schoolbus left Moshav Avivim, carrying children to two local schools. Ten minutes after leaving the moshav, the bus was ambushed by heavy gunfire and bazooka shells from both sides of the road. The bus crashed into an embankment, while the attackers continued to fire. Twelve people, including nine children, were killed, and twenty-five more were wounded; the attackers were never caught.

Day 32: Netzach sheb'Hod - Triumph in Humility

The Sephirah of the Omer's fifth week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. In addition, the Sephirah of the fourth day of each Omer week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. The combined Sephirah for Day 32 of the Omer is therefore Netzach sheb'Hod, "triumphant humility", suggesting a humility which persists despite great obstacles. There are many challenges to humility, so that a humble attitude, already achieved, still needs real work and cultivation. Aside from our own greatness (🙂), we are kept from humility by the flaws we see in others, by our natural desire to feel respected by others, by cynicism, and by normal defensiveness and insecurity. To overcome these forces, we need the full persistence of Netzach. Today's Sephirah instructs us to use Netzach's persistence to develop the consistent humility of Hod.

Trait 32: אוהב את התוכחות - Love to be Educated

We have translated the Hebrew word tochachah as education, rather than the more conventional rebuke. It may also be translated as demonstration. Tochachah is often used in the context of harsh rebuke, but we believe these other translations reflect the etymology of the word, as seen in Bereishit 31:42. Rabbi Yisrael Lipschitz understands this trait conventionally: A student who receives instruction should be happy for the opportunity to grow. This trait incorporates the eighth trait (humility) and the twenty-fifth trait (knowing one’s place), but it adds the dimension of love. As we cited from Rabbi Yisrael Lipschitz regarding the thirtieth trait, love connects two parties. Here, love connects the student with the lesson, causing the student to seek it actively. Loving education is not only about refining one’s personality through instruction; this trait also makes a direct impact on one’s Torah study. This student is open to having her mind changed about a particular approach to a text or an idea. Those whose minds are dominated by their first impressions are at a distinct disadvantage in the realm of serious scholarship. Rabbeinu Bechayye seems to interpret love of tochachah in a different way, as a symptom of a student’s success. He writes, “One who loves to be educated is wise; as Mishlei 9:8 says, ‘Educate a sage, and he will love you.’” We might suggest that education leads to wisdom, which leads to more education.

The 17th of Iyar, in Jewish History

Rabbi Yechezkel Landau was born in 1713 in Opataw, Poland, and served as rabbi of various communities until he became the Chief Rabbi of Prague and Bohemia in 1755. Rabbi Landau represented the Jews before the Austrian government, and was a critical figure in the first generation of religious and social ferment which accompanied the gradual acceptance of Jews in European society. He was particularly known for his warmth and compassion for all. Rabbi Landau authored many books, including his Dagul MeiRevavah on Shulchan Aruch (the Code of Jewish Law), his Tziyun l'Nefesh Chayah (also known as Tzlach, and named in honour of his mother Chayah) on Talmud, and his Noda b'Yehudah collection of responsa. The responsa authored by Rabbi Landau are highly influential, touching on major contemporary issues like autopsy, the kashrut of gelatin, the place of mysticism in Jewish law, shaving on Chol haMoed, the status of Christianity as idolatry, and much more. Rabbi Landau passed away on the 17th of Iyar, 1793.

Day 33: Hod sheb'Hod - Humility in Humility

The Sephirah of the Omer's fifth week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. In addition, the Sephirah of the fifth day of each Omer week is Hod. Therefore, the combined Sephirah for Day 33 of the Omer - Lag ba'Omer - is Hod sheb'Hod, "humble humility", suggesting a humility which persists despite great obstacles. Humility can actually catalyze arrogance, creating a dangerous sense of superiority in its bearer. We look at the people around us who do not evince such righteousness, and convince ourselves that we have achieved a level above theirs. This, of course, is self-destructive, and so we need to make certain that our Hod is itself humble. Today's Sephirah instructs us to invest our humble Hod with humble Hod.

Trait 33: אוהב את המישרים - Love the Straight

Rabbeinu Bechayye sees in this trait a message to the student regarding identifying with the values of the Torah. The Torah rejects corruption, and the successful student must feel the same abhorrence for injustice. As we said in the eighth and twenty-second traits, a refined personality is necessary in order for one to succeed in Torah study. One of the hallmarks of a refined Torah personality is its rejection of dishonesty and injustice. More, the Torah is replete with laws emphasizing a commitment to justice; in numerous examples, G-d “signs” these laws with a concluding, “I am HaShem,” declaring that these laws are central to the Divine vision. In that light, this final “love” trait teaches us that the student who would achieve insight into the true nature of Torah must nurture within herself a love of justice. Rabbi Yisrael Lipschitz takes this trait in a more intellectual direction, explaining it as a mechanism of successful Torah study. The student must avoid “crooked” thinking, like the self-justifying rationalization. [Rabbi Lipschitz is influenced by the fact that his list includes a separate trait of loving tzedakot, which he explains as a broader love of justice.]

The 18th of Iyar, in Jewish History

Rabbi Moses ben Israel Isserles (Rama) was born in either 1525 or 1530 in Cracow, Poland. He was a child prodigy, becoming Rabbi of the large Cracow community at the age of 20. His rulings were sought after from the start; soon after becoming Rabbi he authored the verdict on a major copyright case involving the printing of Maimonidean writings, and became embroiled in a controversy regarding a wedding held on Friday, which might have extended into Shabbat. Rabbi Isserles was strong in his opinions, which included an embrace of both the sciences and kabbalah (Jewish mysticism); he wrote, "The aim of Man is to search for the cause and meaning of things." He quoted Aristotle and offered critiques of grammar in his responsa, and authored a three-volume work, Torat ha'Olah, on the mystical messages of the Beit haMikdash and its korbanot. Rabbi Isserles's best-known work is his gloss to the Shulchan Aruch, in which he presents an Ashkenazi counterpoint to the Sephardic positions of Rabbi Yosef Caro; in this capacity, he shaped the practice of Jewish communities around the world. Rabbi Isserles passed away on the 18th of Iyar, 1572.

Day 34: Yesod sheb'Hod - Foundation in Humility

The Sephirah of the Omer's fifth week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. In addition, the Sephirah of the sixth day of each Omer week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. The combined Sephirah for Day 34 of the Omer is therefore Yesod sheb'Hod, "unity in humility", suggesting a humility which derives from connection to our other traits, or to other people. Peer group can be one of the greatest obstacles to humility; when we associate with people who are cynical, or people who seek to one-up each other, then we tend to feel foolish for being humble and respectful of others. On the other hand, friends who themselves live humbly and sincerely can be a positive influence and inspiration. Today's Sephirah instructs us to use our Yesod connections with others to fortify our own commitment to humble Hod.

Trait 34: מתרחק מן הכבוד - Avoid Honour

This trait begins a series of three traits which involve rejecting the authority that comes with excellence in scholarship; the first in the series instructs the student to actively avoid accolades. Rabbeinu Bechayye contends that any honour we receive for studying Torah is really misdirected; this honour should be addressed to G-d, who grants us the Torah. Approaching from a different angle, Rabbi Yisrael Lipschitz contends that a human being who lives up to our list of traits is, indeed, worthy of honour. However, such a student also knows her own flaws, and therefore she rejects honour and avoids the spotlight. In addition to the humility implied by the above explanations, we see four benefits in rejecting honour: (1) A student who does not think highly of herself is more apt to listen to others’ ideas; (2) A student who is motivated by honour looks for ideas which appeal to her “fans”, rather than produce legitimate scholarship; (3) Honour is fickle and fleeting, and a student who thrives on honour will inevitably be frustrated in the search for sufficient tribute. She will then abandon Torah study in an attempt to find a more rewarding pursuit; (4) Shunning honour enables a student to preserve time, energy and focus for Torah study. Others may be obligated to honour her, but she will benefit when she politely avoids accepting it.

The 19th of Iyar, in Jewish History

The 19th of Iyar is the yahrtzeit of Rav Ezra Attiya, one of the key shapers of 20th and 21st century Sephardic Jewry. Born in Aleppo in 1885, Rav Attiya moved with his family to Israel in 1901. They settled in Jerusalem, where he learned and slept in a beit midrash (study hall) in the Bukharim section of the city, eating only pita and salt for his meals. He was smuggled to Egypt to avoid being drafted into the Ottoman army during World War I, and there he founded a yeshiva before returning to Jerusalem in 1922. A year later, he became mashgiach ruchani (spiritual supervisor) of the new Porat Yosef Yeshiva in Jerusalem; two years after that he became rosh yeshiva, and he served in that capacity for decades, including through the Arab riots of 1929 and the War of Independence, almost up to his death on the 19th of Iyar, 1970. Rav Attiya was known for his care for his students; remarkable stories regarding his commitment and its impact are available here. He was a respected colleague of Ashkenazi leaders Rabbi Tzvi Pesach Frank and the Chazon Ish, and he taught the rabbis who went on to lead Syrian and other Sephardic communities around the world. His many students included Sephardic Chief Rabbi Mordechai Eliyahu zt"l, Rav Yitzchak Kadouri zt"l and Rav Ben Zion Abba Shaul zt"l, as well as Sephardic Chief Rabbi Ovadia Yosef zt"l.

Day 35: Malchut sheb'Hod - Royalty in Humility

The Sephirah of the Omer's fifth week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. In addition, the Sephirah of the seventh day of each Omer week is Malchut. Malchut is Royalty, the ability to guide and influence others. The combined Sephirah for Day 35 of the Omer is therefore Malchut sheb'Hod, "regal humility", suggesting a humility which influences others. For Day 34 we noted that our own humility can be reinforced by the humility of others; on Day 35 we turn that around, and use our own humility to promote the trait in others. Of course, this must be done without judgmentalism or self-righteousness, for that would violate the Hod we possess, but we can inspire others without posturing or arrogance. Today's Sephirah instructs us to influence others through our own humility.

Trait 35: ולא מגיס לבו בתלמודו - Avoid Arrogance in Learning

The previous trait warned the student to avoid honour from others; as Rabbeinu Bechayye explains, this trait instructs the student not to tell herself that she deserves honour. A sense of accomplishment is healthy, but the student who allows herself to fall into arrogance will delude herself into thinking she has achieved all she must accomplish. Further, arrogance is often a means of compensating for insecurity; human beings may feel a need to inflate their standing in order to combat their own fears of unworthiness. A more healthy and productive way for a student to deal with her self-doubt is to increase her efforts toward worthy ends. Along the same lines, [Rabbi Torczyner's daughter] Rena notes that one who is arrogant often feels a need to convince other people of her greatness. The result is an unhappy, self-destructive spiral, in which the arrogant person demonstrates to the world why she is unworthy of their respect, and the honour she seeks flees from her. Rabbi Yisrael Lipschitz understands this trait differently, translating the Hebrew word gas as “familiar and coarse.” As he explains it, a successful student of Torah, for all of the hours she has spent in study, does not lose reverence for the subject matter she is learning. [See traits six and seven, as well.]

The 20th of Iyar, in Jewish History

There are many potential "birthdays" for the Jewish nation; we could celebrate the day Avraham and Sarah embarked for the Land of Canaan, or the day we left Egypt, or the day we received the Torah. One such stand-out day in the evolution of our nation is the 20th of Iyar, for Bamidbar 10:11 records that this was the day we left Sinai, starting our move from the world of academic study to the world of practice, and from our desert existence to our entry into Israel.

Day 36: Chesed sheb'Yesod - Generosity in Unity

The Sephirah of the Omer's sixth week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. In addition, the Sephirah of the first day of each Omer week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. The combined Sephirah for Day 36 of the Omer is therefore Chesed sheb'Yesod, "generous unity", suggesting a connectedness which is born from love. We join with others for many reasons - self-interest, common goals, shared history and so on. Connection which is born out of love forms a particularly powerful bond, because it is not dependent upon an external, potentially passing, factor. This is what Pirkei Avot terms אהבה שאינה תלויה בדבר, love which is not dependent upon a specific circumstance, and it endures. The love between the Jewish people, the Torah and the land of Israel is such a bond. Today's Sephirah instructs us to pursue the connection of Yesod through the loving Chesed we feel toward others.

Trait 36: ואינו שמח בהוראה - Do not seek satisfaction in issuing halachic rulings

Our list has already warned the student to avoid honour from others and from herself, but another danger remains. Success in study brings communal standing, and with that comes the opportunity to instruct others in proper conduct. Per the Talmud (Sotah 22a-b), the student who is capable of instructing is obligated to do so, but with this obligation comes a responsibility to avoid arrogance. On a related note, Rabbi Yisrael Lipschitz contends that one who reaches the stage of issuing legal rulings should recognize that errors are always near to hand. The possibility of accidentally misleading others should be a sobering source of concern and an obstacle to arrogance. We could understand this trait as speaking only to the general deficiency inherent in arrogance. However, this trait is present in a list of traits which aid study, because it also addresses a concern regarding proper scholarship. A student who takes pleasure from instructing others runs the risk of glossing over the hard work needed to truly understand the rabbinic debates which lie behind the law. The result is a superficial understanding which is not up to the task of analyzing new situations and producing correct rulings. For the purpose of our list, this superficiality will also lead to deficient Torah study.

The 21st of Iyar, in Jewish History

In 1882, thousands of Jews fled Eastern Europe and the Pale of Settlement, in reaction to pogroms as well as the Czar's "May Laws". Most travelled either to Israel or North America. One group, sponsored by the Kol Yisrael Chaverim / Alliance Israelite Universelle organization as well as the Baron de Hirsch Foundation, initiated a Jewish farming colony in New Jersey. On the 21st of Iyar, 1882, they settled in Alliance, New Jersey, to begin a new life. More information is available here.

Day 37: Gevurah sheb'Yesod - Restraint in Unity

The Sephirah of the Omer's sixth week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. In addition, the Sephirah of the second day of each Omer week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. The combined Sephirah for Day 37 of the Omer is therefore Gevurah sheb'Yesod, "restrained unity", suggesting a connectedness which incorporates restraint. Despite our religious tendency to unite and bring people together - witness Aharon's oft-praised trait of אוהב שלום ורודף שלום, loving and pursuing peace - there are limits to this unity. As we noted back on Day 8 of the Omer (Chesed sheb'Gevurah), Pirkei Avot instructs us, "Do not join with a wicked person," lest we encourage a person to perpetuate his wrongdoing, and lest we promote that wrongdoing ourselves. Further, our desire for affection can cause us to bond with people inappropriately. We need to draw upon our restraint to keep our alliances appropriate. Today's Sephirah instructs us to limit our unifying Yesod with the restraint of Gevurah.

Trait 37: נושא בעול עם חבירו - Share the burden of others

This trait is the first in a four-part sequence addressing both Conduct and Community, outlining how the student of Torah should relate to people around her. In his preface to Rabbi Chaim of Volozhin’s Nefesh haChaim, Rabbi Yitzchak of Volozhin, son of Rabbi Chaim, writes, “My father always used to rebuke me, as he saw that I would not take part in the pain of others. This is what he always told me: 'This is a person's entire purpose. A person is not created for himself. A person is created only to benefit others, with whatever power is in his possession.” Rabbeinu Bechayye and Rabbi Yisrael Lipschitz both see Rabbi Chaim of Volozhin’s message in this trait; the student of Torah should not be so locked into her scholarship that she neglects the pain of others. Rabbi Lipschitz stresses that this extends into every realm of life: “Whether in physical effort, financial expenditure or emotional pain for that which befalls another, or when another lacks anything temporary or eternal, he should not hesitate to extend himself to offer counsel, to educate, for the other’s good in this world and in the next.” The twentieth trait (Reduced socializing) warned that social interaction reduces the student’s focus on Torah. However, perhaps the refined character of a student who helps others is better-suited to comprehend Torah. Alternatively, we may suggest that the student who expends effort to aid another will learn a great deal in the process.

The 22nd of Iyar, in Jewish History

Chicago is known as the home of American Zionism; the "Chicago Zion Society", or "Knights of Zion", formed in the mid-1890's, may have been the first Zionist organization in the United States. A key player in the development of Chicago's support of Israel, and a founder of this organzation, was Bernard Horwich. Horwich was born in Lithuania on the 22nd of Iyar, 1863, and he emigrated to Chicago, where he worked his way up from peddling stationery to the presidency of two banks. He was involved in the founding of various organizations, including the Hebrew Literary Society, the Order of Brith Abraham, the Chicago Hebrew Institute. Horwich's Knights of Zion raised funds to acquire land in Israel. For more on Horwich and the Knights of Zion, see here.

Day 38: Tiferet sheb'Yesod - Splendour in Unity

The Sephirah of the Omer's sixth week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. In addition, the Sephirah of the third day of each Omer week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to choose a path that will garner such admiration. The combined Sephirah for Day 38 of the Omer is therefore Tiferet sheb'Yesod, "splendid unity", suggesting a connectedness which earns the respect of Gd and of our peers. In yesterday's email we noted that a Jew must be careful to analyze his alliances, making certain that they are appropriate and positive. Our analysis is often prejudiced, though, by our own vested interests, since these relationships often involve the most intimate parts of our lives -family, close friendships and business investments. In these situations it is best for us to look for an independent evaluation, investigating which path will please Gd and please the respected people around us. We need to seek the splendour of Tiferet. Today's Sephirah instructs us to educate our unifying Yesod with the splendour of Tiferet.

Trait 38: מכריעו לכף זכות - Tip their scale to merit

As Rabbeinu Bechayye explains, the message of this trait is to judge others favourably. When a person’s general behaviour is proper, but then we observe questionable conduct, we should assume the most positive explanation for their actions. [In a separate context, the Talmud warns that this presumption of innocence should not be permitted to endanger ourselves, or others. See Niddah 61a.] We might suggest that this trait is important in shaping the refined personality which is suited to study Torah, as we have seen regarding other traits on the list. However, there may be a way to understand this trait as assisting directly in scholarship. A student who suspects others of general wrongdoing, or of failing to comprehend the topic they are studying, will not be able to learn from their questions or their point of view. A student who trains herself to assume the best of others, seeking truth and value in their statements, will be open to learning from them, and will therefore have an advantage in her studies. Rabbi Yisrael Lipschitz offers an additional explanation for this trait: “Tip their scale to merit” may mean to help others to make proper decisions. When we observe that another person is having difficulty deciding between proper and improper paths, we should help her choose the proper path.

The 23rd of Iyar, in Jewish History

Antiochus IV controlled Jerusalem from a fortress named Acra (a Greek word which actually translates as "fortress") near Har haBayit (the Temple Mount); it stood higher than Har haBayit, providing an excellent point of control. When the Hasmoneans led the anti-Greek revolt, Acra was a major target, and on the 23rd of Iyar, 141 BCE, Simon the Maccabee conquered Acra. There are different accounts as to what Simon did upon taking Acra; per Josephus he leveled the site, and actually undermined it to reduce its height. However, the first book of Maccabees records that Simon used it as a fortress for his own forces. The Wikipedia page regarding Acra offers many resources for further research.

Day 39: Netzach sheb'Yesod - Triumph in Unity

The Sephirah of the Omer's sixth week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. In addition, the Sephirah of the fourth day of each Omer week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. The combined Sephirah for Day 39 of the Omer is therefore Netzach sheb'Yesod, "triumphant unity", suggesting a connectedness which comes about via persistence, conquering obstacles. Whether we are talking about blending our traits in a unity that will serve our needs, or we are talking about bringing people together for a cause, we face serious obstacles. Balancing our traits requires evaluation to determine when generosity is appropriate, when restraint is appropriate, and so on. Uniting people requires that we account for varied personalities and people's divergent needs. The challenge can be discouraging, and overcoming it requires our consistent Netzach. Today's Sephirah instructs us to apply our indefatigable Netzach to reinforce our unifying Yesod.

Traits 39/40: מעמידו על האמת והשלום - Lead them to truth and peace

Rabbi Yisrael Lipschitz sees in these traits a drive to help one’s friend learn Torah. The successful student is responsible to help others to find truth in the lessons of Torah. Further, she is expected to help others toward a complete conception of G-d, a shleimut (completeness) which will bring them to shalom (peace). Alternatively, both Rabbeinu Bechayye and Rabbi Yisrael Lipschitz suggest that these traits could describe the relationship between two students of Torah. There should be honesty and peace between Torah scholars, and achieving this state will enable them to strive, as a unit, toward greater comprehension of Torah. This, perhaps, was the bond between Rabbi Yochanan ben Zakkai and Reish Lakish, whose love for each other grew through the honesty of their disagreements as well as the peace of their friendship. (Bava Metzia 84a) Indeed, the Talmud (Kiddushin 30b) describes two Torah scholars locked in debate as enemies, until they resolve their disagreement and return to loving each other. Along these lines, Pinchas Kehati adds a practical note. When engaging in scholarly debate, or in trying to show another a proper path, a student might cause her friend to question her motives and see in her actions a demonstration of arrogance of hostility. Our list of traits stresses that even as we lead others to truth, we must also ensure that we preserve the peace of our relationships.

The 24th of Iyar, in Jewish History

In the early morning hours of the 24th of Iyar (May 7), 1945, Germany surrendered to the Allies with an official document signed in Reims, France; the surrender became legally effective on the following day. A second document was also signed on the following day, in Berlin.

Day 40: Hod sheb'Yesod - Humility in Unity

The Sephirah of the Omer's sixth week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. In addition, the Sephirah of the fifth day of each Omer week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. The combined Sephirah for Day 40 of the Omer is therefore Hod sheb'Yesod, "humble unity", a connectedness which employs humility. One of the main obstacles to unity is the realistic requirement that each party in a relationship permit his own light to be obscured, occasionally, but the light of others. Witness the midrashic account of the creation of the "two great luminaries" described in Bereishit; when one refused to share the 'limelight', HaShem withdrew him from the throne he had occupied. Because our bonds with others are necessary for the our success, humility is also necessary for us to achieve our goals. Today's Sephirah instructs us to use the humility of Hod to achieve the relationships of Yesod.

Traits 39/40: מעמידו על האמת והשלום - Lead them to truth and peace

Rabbi Yisrael Lipschitz sees in these traits a drive to help one’s friend learn Torah. The successful student is responsible to help others to find truth in the lessons of Torah. Further, she is expected to help others toward a complete conception of G-d, a shleimut (completeness) which will bring them to shalom (peace). Alternatively, both Rabbeinu Bechayye and Rabbi Yisrael Lipschitz suggest that these traits could describe the relationship between two students of Torah. There should be honesty and peace between Torah scholars, and achieving this state will enable them to strive, as a unit, toward greater comprehension of Torah. This, perhaps, was the bond between Rabbi Yochanan ben Zakkai and Reish Lakish, whose love for each other grew through the honesty of their disagreements as well as the peace of their friendship. (Bava Metzia 84a) Indeed, the Talmud (Kiddushin 30b) describes two Torah scholars locked in debate as enemies, until they resolve their disagreement and return to loving each other. Along these lines, Pinchas Kehati adds a practical note. When engaging in scholarly debate, or in trying to show another a proper path, a student might cause her friend to question her motives and see in her actions a demonstration of arrogance of hostility. Our list of traits stresses that even as we lead others to truth, we must also ensure that we preserve the peace of our relationships.

The 25th of Iyar, in Jewish History

A battle for the throne of the Spanish province of Castille raged through the middle of the 14th century, between King Pedro the Cruel and his half-brother, Henry of Trastamara. Pedro was aided by a Jewish treasurer and advisor, Shemuel haLevi Abulafia. On the 25th of Iyar, 1355, Henry of Trastamara rallied a mob to attack the Jews of Toledo, Castille, to punish them for support for King Pedro; it is estimated that 1,200 Jews were murdered. Abulafia fell out of the king's favor in 1360; his wealth was confiscated, and he was tortured and killed.

Day 41: Yesod sheb'Yesod - Unity in Unity

The Sephirah of the Omer's sixth week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. In addition, the Sephirah of the sixth day of each Omer week is Yesod. Therefore, the combined Sephirah for Day 41 of the Omer is Yesod sheb'Yesod, "unified unity", a union born from a desire for unity. Unfortunately, a group's identity can be fueled by distance from outsiders. The very glue that holds a community together can be alienation from others, as in the troubling case of Jews who identify as Jews as a function of distance from non-Jews, rather than out of love for Judaism itself. Our unity should be positive, a product of shared ideals and affection. Today's Sephirah instructs us to build our union of Yesod with unity.

Trait 41: מתיישב לבו בתלמודו - A settled mind in learning

Our list began with a series of education-centred traits, and it concludes with another series that stresses aspects of successful study. However, the first trait in this set seems redundant, for the thirteenth trait was yishuv, or “settling”. What is the difference between the two? Rabbeinu Bechayye and Rabbi Yisrael Lipschitz explained the thirteenth trait as addressing the student with advice for study. Here, they focus on other areas: judging and teaching. Rabbeinu Bechayye suggests that the message here is regarding deciding law; one should be patient in reaching a verdict, and this will enable a stronger understanding of the issues at hand. This is reminscent of the advice of the Anshei Knesset haGedolah (the Great Assembly), which led the Jewish people at the start of the Second Temple period. As recorded in Pirkei Avot 1:1, they taught judges to be patient in adjudicating disputes, both for the sake of better handling of the case at hand and for the sake of avoiding setting an improper precedent with a mistaken ruling. Rabbi Yisrael Lipschitz explains the Hebrew talmudo as “his teaching”. Before teaching, one must first settle her mind; this will enable her to arrange the lesson properly, and to present it in a way that will help the students learn. [See the third trait: Arrangement of the lips.]

The 26th of Iyar, in Jewish History

Rav Saadia Gaon, aka Said al-Fayyumi, passed away on the 26th of Iyar, 942. Brilliant and unafraid of a fight, Rabbeinu Saadia was widely known for his writings as well as his role in Jewish leadership. Even before he ascended to the position of "Gaon" as head of the yeshiva in Sura, he made his mark by triumphing over an attempt to alter the Jewish calendar and remove calendric authority from the Babylonian Gaonim. He went on to wage wars against ignorance and heresy, writing extensively on Jewish philosophy. He also wrote on the Hebrew language, the Chumash, Jewish law and the Talmud. His legal writings, philosophy and approach to mysticism are influential even today.

Day 42: Malchut sheb'Yesod - Leadership in Unity

The Sephirah of the Omer's sixth week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. In addition, the Sephirah of the seventh day of each Omer week is Malchut. Malchut is Royalty, the ability to guide and influence others. The combined Sephirah for Day 42 of the Omer is therefore Malchut sheb'Yesod, "regal unity", suggesting a unity which influences others. Unity is at its most powerful when it draws other people in, so that the group becomes larger and more influential. Royal unity is our ideal - a unity which is so attractive that it spurs each member of the group to appeal to others to join. Today's Sephirah instructs us to build a union which influences others to join.

Trait 42: שואל ומשיב - Asks and Responds

Both Rabbeinu Bechayye and Rabbi Yisrael Lipschitz see in this trait an instruction to the student to maintain humility, but in different ways: •Rabbeinu Bechayye is concerned about a student who fears losing face in the eyes of others. Such a student might refuse to ask questions, lest she be perceived as ignorant. Such a student might refuse to answer the questions of those she considers beneath her. The proper student will ask of all, and respond to all, and so she will learn. •Rabbi Yisrael Lipschitz is concerned regarding the way in which one asks and answers. An arrogant student might ask questions in order to put her acumen on display, and might answer questions in a way that demonstrates sharp wit, but without concern for whether the answer is correct. Both of these behaviours are beneath the successful student, and are detrimental to creating a proper environment for learning. We might also see in this trait the importance of a serious approach to study: •Ask: Due to lack of time, lack of easy access to a teacher, lack of comfort in exposing our ignorance, or lack of interest, we might accept an insufficient understanding. If our goal is to understand poorly, then we have achieved our goal. But if our goal is to learn, then we defeat ourselves. •Respond: It is possible to raise questions and not answer them, instead moving on to the next topic. This style is sometimes termed bekiut (broad knowledge), but the term shitchi (superficial) is often more appropriate. Taking questions seriously is an important step in growing in our studies.

The 27th of Iyar, in Jewish History

On the 27th of Iyar, 142 BCE, the Syrio-Greeks recognized Jewish independence under the reign of Shimon the Maccabee. While the autonomy itself was most welcome, historians as well as rabbinic tradition identify Shimon's ascendancy to the throne as problematic. Historians consider it a sign of Hellenization, as Shimon's official declaration of his Royalty imitated the Greek style. Rabbinic tradition condemned Shimon's ascendancy to the throne for he was a kohen (priest), and kohanim are not to serve as monarchs.

Day 43: Chesed sheb'Malchut - Generosity in Leadership

The Sephirah of the Omer's seventh week is Malchut. Malchut is Royalty, the ability to guide and influence others. In addition, the Sephirah of the first day of each Omer week is Chesed. Chesed is kindness which motivates a person to give of himself - physically, financially, emotionally - to another. The combined Sephirah for Day 43 of the Omer is therefore Chesed sheb'Malchut, "generous leadership", suggesting an influence which is born from love. There are many reasons to attempt to influence others, and the most pure is a sense of love which seeks not to take advantage for personal benefit, but to accomplish an end which is for the betterment of all. Moshe described HaShem's mandate for a leader as כאשר ישא האומן את היונק, to lead the nation as a nurse carries a nurseling - with that sort of love and attention for each individual. This is the ideal form of royalty - influence born of love. Today's Sephirah instructs us to influence others, practicing the leadership of Malchut out of a loving spirit of Chesed.

Trait 43: שומע ומוסיף - Listens and Adds

According to Rabbeinu Bechayye, the trait of listening and adding describes the conduct of an ideal student when learning in a group setting. Like a candle which catches fire from another source, but then adds to the flame from its own fuel, so a successful student learns from others and adds from her store of knowledge and her analytical skill. We might offer another way in which this could be the trait of a successful student. It is normal for a scholar to develop an idea and become so enamoured of it that she refuses to consider any other approach. However, a student who falls into this trap stunts her own growth, preventing herself from absorbing other perspectives. Regarding this, our list says that a student should listen to others, and add their ideas to her arsenal. [Similarly, see Rena’s comment in the thirty-fifth trait: Avoid arrogance in learning.] Rabbi Yisrael Lipschitz understands this trait differently, as describing the ideal teacher a student ought to seek. The instructor listens patiently to the words of each student, taking them into consideration regardless of the student’s status. When the teacher sees that more explanation is needed, then the teacher expands as required.

The 28th of Iyar, in Jewish History

The partition plan promoted by the United Nations in 1947 proposed to internationalize Jerusalem for a period of ten years, after which the city's residents would vote on joining either the Arab state or the Jewish state to be formed from British Mandate territory. That concept disintegrated with the Arab invasion of the new State of Israel in May 1948; what took its place was a split city, with Jordan in control of the "Old City" and East Jerusalem, and Israel in control of West Jerusalem. Tensions developed between Israel and Arab countries in 1966-1967, particularly over border skirmishes and PLO activity; in particular, Egypt, Syria and Jordan made active preparations for battle. On June 5, 1967, Israel launched a pre-emptive strike on Egypt's advanced, Soviet-supported air force, and the war began. Troops from Egypt, Syria, Jordan and Iraq invaded, along with support and equipment from many additional Arab regimes. At the start of the war, Cabinet members Yigal Allon and Menachem Begin argued that Jordan's entry into the war presented an opportunity to return the Old City to Jewish hands, but Prime Minister Levi Eshkol was uncertain. It was only on June 7, the 28th of Iyar, when word spread that the United Nations was about to declare a ceasefire, that Moshe Dayan ordered his troops to take the Old City. After Jordanian forces withdrew, Israeli forces continued to take East Jerusalem. On that day, Moshe Dayan declared, "This morning, the Israel Defense Forces liberated Jerusalem. We have united Jerusalem, the divided capital of Israel. We have returned to the holiest of our holy places, never to part from it again. To our Arab neighbors we extend, also at this hour—and with added emphasis at this hour—our hand in peace. And to our Christian and Muslim fellow citizens, we solemnly promise full religious freedom and rights. We did not come to Jerusalem for the sake of other peoples' holy places, and not to interfere with the adherents of other faiths, but in order to safeguard its entirety, and to live there together with others, in unity."

Day 44: Gevurah sheb'Malchut - Restraint in Leadership

The Sephirah of the Omer's seventh week is Malchut. Malchut is Royalty, the ability to guide and influence others. In addition, the Sephirah of the second day of each Omer week is Gevurah. Gevurah is power, expressed in restraint and boundaries and withdrawal. The combined Sephirah for Day 44 of the Omer is therefore Gevurah sheb'Malchut, "restrained leadership", suggesting an influence which is born from love. It is normal and natural for human beings to feel that their way is not only right for them, but right for others as well. Further, we crave the validation of seeing others accept our ideas and opinions. As a result, we are drawn to share our attitudes and approaches with the people around us - but this is not always appropriate. We don't always have the authority, we don't always have the expertise, and often we can learn a great deal from others. We need to restrain our desire to influence others. Today's Sephirah instructs us to employ the restraint of Gevurah to limit the influence of our leading Malchut.

Trait 44/45: לומד על מנת ללמד ולעשות - Learn in order to teach and practice

These two traits address not only scholarship but motivation, teaching that the successful student is not motivated by intellectual curiosity alone. In order to fully acquire Torah, one must also approach study with the goal of teaching others, and of putting these lessons into practice. Learning for the sake of teaching and practicing adds at least three benefits: (1) According to Rabbi Yisrael Lipschitz, the student who intends to teach and to practice will invest greater effort in comprehending and remembering the Torah she learns. The ideal level is achieved when learning in order to practice, but regarding certain lessons which have no practical application, one should learn in order to teach. (2) One who studies for the sake of satisfying a personal thirst for knowledge will emphasize the areas and questions that catch her interest. One who intends to teach must ask herself what will interest others, and one who intends to practice must make certain that she grasps the aspects that relate to implementation. (3) [Rabbi Torczyner's daughter] Rena notes that one who follows through, learning and teaching and practicing, will have a more robust learning experience because of the multiple ways that she will process the information.

The 29th of Iyar, in Jewish History

Rabbi Meir of Premishlan was a student of the Baal Shem Tov, and the founder of the Chassidic dynasty of Premishlan, in what is today western Ukraine. His grandson, also named Rabbi Meir of Premishlan, was the most famous Rebbe of that line. His yahrtzeit is the 29th of Iyar; he passed away in 1850. Rabbi Meir was known for his great love for all, as expressed in an embrace of Jews of all degrees of observance, and his engagement in tzedakah. He was respected far and wide, but he was somewhat controversial for his practice of publicizing his visions and for his reputation as a miracle-worker. Thousands came to him for blessings and assistance.

Day 45: Tiferet sheb'Malchut - Splendour in Leadership

The Sephirah of the Omer's seventh week is Malchut. Malchut is Royalty, the ability to guide and influence others. In addition, the Sephirah of the third day of each Omer week is Tiferet. Tiferet is splendour and beauty, that which is admired by others and by Gd; it is proper to choose a path that will garner such admiration. The combined Sephirah for Day 45 of the Omer is therefore Tiferet sheb'Malchut, "splendid leadership", suggesting an influence which is founded in respect from Gd and from our peers. Certainly, it is tempting to say to others, "קבלו דעתי," "Accept my point of view" simply because it is mine. Indeed, this is necessary at times; as HaShem told Yehoshua (Sanhedrin 8a), "Take a staff and strike them over the head; a generation has one leader, not two." But the stronger method of exerting influence is to act in a way which will earn the respect and admiration of the community. Today's Sephirah instructs us to use the respect of Tiferet to fuel the leadership of Malchut.

Trait 44/45: לומד על מנת ללמד ולעשות - Learn in order to teach and practice

These two traits address not only scholarship but motivation, teaching that the successful student is not motivated by intellectual curiosity alone. In order to fully acquire Torah, one must also approach study with the goal of teaching others, and of putting these lessons into practice. Learning for the sake of teaching and practicing adds at least three benefits: (1) According to Rabbi Yisrael Lipschitz, the student who intends to teach and to practice will invest greater effort in comprehending and remembering the Torah she learns. The ideal level is achieved when learning in order to practice, but regarding certain lessons which have no practical application, one should learn in order to teach. (2) One who studies for the sake of satisfying a personal thirst for knowledge will emphasize the areas and questions that catch her interest. One who intends to teach must ask herself what will interest others, and one who intends to practice must make certain that she grasps the aspects that relate to implementation. (3) [Rabbi Torczyner's daughter] Rena notes that one who follows through, learning and teaching and practicing, will have a more robust learning experience because of the multiple ways that she will process the information.

The 1st of Sivan, in Jewish History

Rabbi Yisrael Ashkenazy passed away on the 1st of Sivan, 1839. Rabbi Ashkenazy was a student of the Vilna Gaon and a strong opponent of Hasidism, but he saved the first Lubavitcher Rebbe when he fled from Napoleon's army. [The Rebbe directed activities on behalf of the Czar's forces, out of concern that a Napoleonic victory would bring about emancipation for the Jews, which would lead to increased assimilation.] Rabbi Ashkenazy served as the Rabbi of Khaslavich, where Rav Moshe Soloveitchik would later serve as Rabbi. [See Rabbi Rakefet's work, The Rav: The World of Rabbi Joseph B. Soloveitchik.] In 1808, though, he led a group of the Vilna Gaon's students to ascend to Israel. Ultimately, more than 500 students made the trip, and they made a lasting impact on Jewish life and custom in Jerusalem.

Day 46: Netzach sheb'Malchut - Triumph in Leadership

The Sephirah of the Omer's seventh week is Malchut. Malchut is Royalty, the ability to guide and influence others. In addition, the Sephirah of the fourth day of each Omer week is Netzach. Netzach is on-going victory, triumphing over obstacles internal and external. The combined Sephirah for Day 46 of the Omer is therefore Netzach sheb'Malchut, "persistent leadership", suggesting an influence which is applied consistently. The returns on leadership can be discouraging; how long can you play a tune solo, waiting for rest of the band to pick it up? Parents, teachers, rabbis, presidents and role models can tire of the task of setting a good example, or actively instructing. But the reality of education is that meaningful learning rarely occurs with a bolt of inspiration; people learn with repeated exposure, and the opportunity to think and discuss and emulate. A mentor needs to be prepared to lead patiently, over the long term. Today's Sephirah instructs us to apply the leadership of Malchut with the consistency of Netzach.

Trait 46/47: המחכים את רבו והמכון את שמועתו - One who makes his mentor wise and resolves his lessons

The final three traits speak of the relationship of the successful student with her teacher. This set brings us full-circle; we began the list of forty-eight traits with the importance of learning from a teacher, and now we conclude with a guide to how that learning should take place. The first of these traits is that the successful student enlightens her mentor: •Rabbeinu Bechayye explains that through questions and analysis, the student makes the mentor sharper, and the student then benefits by studying under a more advanced instructor. •On the other hand, Rabbi Yisrael Lipschitz suggests that this trait may not actually be about enlightening one’s mentor; rather, it may be about seeing one’s mentor as enlightened. When a student matures and reflects on the lessons taught by her mentor, she might notice apparent flaws in the ideas she had absorbed years earlier. The successful student will not reject those ideas, but will begin with the assumption that her mentor was wise, and attempt to find the logic behind the mentor’s teachings. The second trait, as explained by Rabbi Yisrael Lipschitz, is related to the first. The former trait advises the student regarding cases in which the teacher’s lessons come under challenge; the latter trait deals with occasions when the teacher’s lessons seem to contradict each other. Here, too, the student is called upon to challenge, resolve, and gain greater understanding.

The 2nd of Sivan, in Jewish History

On the second of Sivan, the day after the Jews arrived at Mount Sinai, Moshe reported to the nation that G-d had charged them to become "a nation of priests, a sacred nation."

Day 47: Hod sheb'Malchut - Humility in Leadership

The Sephirah of the Omer's seventh week is Malchut. Malchut is Royalty, the ability to guide and influence others. In addition, the Sephirah of the fifth day of each Omer week is Hod. The kabbalists linked the word Hod (הוד), which means "glory", with Hodaah (הודאה), meaning "thanks" or "confession", to deduce that הוד is a glorious humility. The combined Sephirah for Day 47 of the Omer is therefore Hod sheb'Malchut, "humble leadership", suggesting an influence which is applied modestly. Mishlei 29:18 teaches, "Without vision, the nation will run wild," and the leader has the honour of providing that vision, but arrogance will limit his effectiveness. Arrogance in a leader is bad for pragmatic reasons; it can lead to insensitivity, errors, and rejection by the people he is meant to guide. Further, from an ideological standpoint, leadership should intimidate the leader as he becomes aware of his responsibility to lead well. Therefore, for reasons of both practicality and responsibility, a good leader will be humble. Today's Sephirah instructs us to apply the leadership of Malchut with the humility of Hod.

Trait 46/47: המחכים את רבו והמכון את שמועתו - One who makes his mentor wise and resolves his lessons

The final three traits speak of the relationship of the successful student with her teacher. This set brings us full-circle; we began the list of forty-eight traits with the importance of learning from a teacher, and now we conclude with a guide to how that learning should take place. The first of these traits is that the successful student enlightens her mentor: •Rabbeinu Bechayye explains that through questions and analysis, the student makes the mentor sharper, and the student then benefits by studying under a more advanced instructor. •On the other hand, Rabbi Yisrael Lipschitz suggests that this trait may not actually be about enlightening one’s mentor; rather, it may be about seeing one’s mentor as enlightened. When a student matures and reflects on the lessons taught by her mentor, she might notice apparent flaws in the ideas she had absorbed years earlier. The successful student will not reject those ideas, but will begin with the assumption that her mentor was wise, and attempt to find the logic behind the mentor’s teachings. The second trait, as explained by Rabbi Yisrael Lipschitz, is related to the first. The former trait advises the student regarding cases in which the teacher’s lessons come under challenge; the latter trait deals with occasions when the teacher’s lessons seem to contradict each other. Here, too, the student is called upon to challenge, resolve, and gain greater understanding.

The 3rd of Sivan, in Jewish History

The Jewish exile to Babylon began before the destruction of the first Beit haMikdash [Temple], some 2,600 years ago; the Jewish community of Babylon grew with the destruction of the first Beit haMikdash, and the subsequent exile of thousands of Jews. The sages of Babylon were the leading authoriities in Jewish law for centuries, with their authorship of the Babylonian Talmud and their positions at the head of the Babylonian Yeshivot. During the 1940's, increased anti-Semitism in Iraq convinced the local Jewish population that they were indanger. On the 3rd of Sivan, 1950 (some say 1951), Operation Ezra and Nehemiah moved into action; over the duration of the operation, tens of thousands of Iraqi Jews would be airlifted to Israel.

Day 48: Yesod sheb'Malchut - Foundation in Leadership

The Sephirah of the Omer's seventh week is Malchut. Malchut is Royalty, the ability to guide and influence others. In addition, the Sephirah of the sixth day of each Omer week is Yesod. Yesod is Foundation, a place in which different elements unite to form a solid base. This may refer to the unity of various traits, or the unity of people and groups. The combined Sephirah for Day 48 of the Omer is therefore Yesod sheb'Malchut, "united leadership", suggesting a leadership which leads in combination with others. We have mentioned the Divine instruction to Yehoshua to lead independently. Nonetheless, rulers who always lead without a coalition will find that their followers become disenchanted. At times authority must be imposed, but as Moshe relied upon his seventy elders, as the kings of the dynasty of King David were required to consult with the Sanhedrin, so the successful leader understands the need to take counsel with others, and to share his power with others who can assist him. Today's Sephirah instructs us to apply the leadership of Malchut with the connections of Yesod.

Trait 48: המחכים את רבו והמכון את שמועתו - One who makes his mentor wise and resolves his lessons

On a simple level, this final trait requires that the student cite her sources, and this might be understood as a warning against plagiarism. However, commentators see deeper lessons here. Rabbi Yisrael Lipschitz contends that this trait requires that the student cite her mentor respectfully. Lest the student who has achieved success forget her origins and how she arrived at this point, respectful citation will remind her of her roots. Pinchas Kehati sees in citation an unspecified benefit to study itself. He cites a midrash (Kohelet Rabbah 2), “Should a student fail to report his lessons in the name of his teacher, tomorrow his Torah will be forgotten.” Finally, it is evident that tracking attribution of ideas will aid in organizing data, which is an important step in ensuring retention. (For one paper on this, click here.) The student who aims for success should not be frustrated by the need to catalogue additional pieces of information; the clarity that comes with this enhanced structure will ensure that she remembers the rest well.

The 4th of Sivan, in Jewish History

Bishops of Clermont-Ferrand in the middle of the 6th century were generally tolerant of Jews, to the point that one of them earned Church censure for his friendliness. However, Bishop Avitus of Auvergne, who held office in the 570's, was ferociously anti-Jewish. He gave the Jews a choice between baptism and banishment; after three days of attacks by local citizens, 500 agreed to be baptized on the 4th of Sivan, 576, and the rest fled to Marseilles. For more on this, click here.

Day 49: Malchut sheb'Malchut - Leadership in Leadership

The Sephirah of the Omer's seventh week is Malchut. Malchut is Royalty, the ability to guide and influence others. In addition, the Sephirah of the seventh day of each Omer week is Malchut. Therefore, the combined Sephirah for Day 49 of the Omer is Malchut sheb'Malchut, "leadership in leadership", true leadership. Because the responsibilities of leadership are (rightfully) intimidating and the decisions of leadership difficult, those in a position of authority can be tempted to shirk their roles. When a course correction from previous administrations is required, they may ask, "Who am I to change directions?" When the community demands a path which runs counter to his own educated instinct, the leader may fall back on the need for humility and consensus. Sometimes, indeed, these choices are correct, and are in themselves an act of leadership - but at other times they represent an abdication of leadership. Witness, for example, King Saul's response to the prophet Samuel in Shemuel I 15:15, blaming his incorrect decision on the national will, and the prophet's response, "You may be small in your own eyes, but you are the leader of the tribes of Israel." Today's Sephirah, the culmination of 49 Sephirot, instructs us to lead with strength and courage, and to stand firm in supporting positions we know to be correct.

A Final Thought on the 48 Traits

Congratulations upon completing the forty-nine days of the Omer! As we complete the list of forty-eight traits, we realize that there is a significant, overarching lesson in what it chooses not to emphasize. At least seven traits aim to teach the student about how she should relate to other people. No fewer than eleven traits emphasize the importance of humility. A minimum of a dozen traits stress the importance of dedication and focus. Comparatively few speak about the act of study itself. We might suggest that study is a means of acquiring information, but good character is the way we acquire the Torah of G-d. Alternatively, we might look at the context for this lesson in Pirkei Avot. Immediately before our list of forty-eight traits, we are taught that monarchy is acquired via thirty levels, which are laws defining a king’s authority, and that kehunah (priesthood) is acquired via twenty-four levels, which are the gifts presented to kohanim. These lists speak not of how one becomes a king or kohen, but of that which defines the king and kohen in the eyes of the nation. In that light, perhaps the list of forty-eight traits is less about a means of learning Torah, and more about that which defines a Torah scholar in the eyes of the world. May all of us merit to grow in our Torah study, developing our Minds, Hearts and Conduct, and participating in a genuine Community of Study; May we find these forty-eight traits within ourselves; and May we accept the Torah with a full heart this Shavuot.

The 5th of Sivan, in Jewish History

On the 5th of Sivan, 1981, Israeli forces bombed Iraq's Tammuz/Osiraq nuclear reactor, putting an end to their nuclear weapons program. The youngest pilot on this mission was Ilan Ramon, who would become Israel's first astronaut, and who died in the explosion of the space shuttle Columbia in 2003.