Sefirot & Personal Improvement
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ShareA description of a self improvement framework based on the structure of the Sefirot. Also, some Zohars that substantiate the concept are brought.
The Zohar mentions seven male sefirot and seven female sefirot. The male sefirot are seven ways of thinking, and the female sefiort are seven aspects of behavior. This corresponds to the two tefillin, one representing perfection of the mind, and the other perfection of the emotional world that drives behavior.
Here is my suggested way to actualizing this 49 day self improvement through meditations.
Seven Intellectual Concepts & Behavioral Exercises. An optimal life will balance these seven considerations to be maximally impactful and happy on the best way.
1. Chesed: Unwarrented Kindness, unrestricted expression, creativity, expansion. Consider on this day the ways that you can create and have positive impact in the world. How can you create achieve? In what way are you continuing God's creation? What Mitzvot relate to loving and growing? What mitzvot instill fearlessness and creativity? Practice creating something by doing something out of your normal habit. Give charity to a cause that you don't normally give to.
2. Gevura: Discipline, inexpression. In what ways do you need to hold back from pursuing worthless items? What are you not skilled at? What are your weaknesses and vulnerabilities? What is evil and how do we avoid being a part of it? Where in your life to you need more discipline? What ideas do I hold that are false or mistaken? What mitzvot involve embracing our limitatioons our weaknesses and learning to love them? What mitzvot instill humilty and fear in our minds? Practice giving up something that you normally partake in. Put a plan together for the day and stick to it absolutely.
3. Tiferet/Mercy: Balance, optimization, investing in the future. In what way do you need to balance the needs of the present and those of the future in your children, your career, your health, your emotional wellbeing to enjoy a brighter future? In what way do you need to balance creativity with discipline, reducing risk and earning rewards, work and self-care? In what way to you need to balance love and respect, needs of the community and those of the individual, the Humanist Goals of Judaism with the needs of the Jewish community?
4. Netzach/Domination: Imposing on others, instructing. What ways can you affect others positively? Consider our effects on others and how they live on forever. What effects do we have on others? What effects can we have on others? What mitzvot involve affecting the family, the self, the community? Practice teaching someone something. Practice asking someone to do a mitzvah for you.
5. Hod/Concession: Being submissive or altruistic, putting others needs above your own. In what ways do people need you? What mitzvot are about taking care of others, listening to their needs, being mindful about their feelings? Come up with 5 reasons why respecting others is important. How are we being affected by other people arouind us? Our family, our community, our country? Practice learning from others. Ask people for their opinons, their point of view. Give in a negotiation. Let someone in line in front of you.
6. Yesod/Compromize: Balancing imposition and concession. What mitzvot and halachot balance the needs of multiple people? In what way is judgement and Torah law a balance among people and their needs? How do we devine an optimal balance among people? How is law a bridge between people? What mitzvot use regulated concession to enable a loving relationship? Volunteer with someone else. Ask someone for help and return the favor.
7. Malchut/Inaction: Faith, acceptance, mindfulness, being in the moment. In how many ways can we describe the perfection of the world as it is. In how many ways are we perfect just the way we are. Is our situation in life objectively bad, or are things good on the whole. How many things in life are out of our control. Where does the Torah talk about having faith in Hashem's plan? Where else? What difference does faith have in your life? Practice closing your eyes and enjoying the moment. Practice sleeping on Shabbat, and as you lay your head on your bed, accept that everything is taken care of.
רִבִּי אַבָּא וְרִבִּי חִיָּיא הֲווֹ אָזְלֵי בְּאוֹרְחָא, אָמַר רִבִּי חִיָּיא, כְּתִיב, (ויקרא כ״ג:ט״ו) וּסְפַרְתֶּם לָכֶם מִמָּחֳרָת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת עֹמֶר הַתְּנוּפָה. מַאי קָא מַיְירֵי. אָמַר לֵיהּ, הָא אוּקְמוּהָ חַבְרַיָּיא. אֲבָל תָּא חֲזֵי, יִשְׂרָאֵל כַּד הֲווֹ בְּמִצְרַיִם, הֲווֹ בִּרְשׁוּתָא אָחֳרָא, וַהֲווּ אֲחִידָן בִּמְסָאֲבוּתָא, כְּאִתְּתָא דָּא, כַּד הִיא יָתְבָא בְּיוֹמֵי דִּמְסָאֲבוּתָא. בָּתַר דְּאִתְגְּזָרוּ, עָאלוּ בְּחוּלָקָא קַדִּישָׁא, דְּאִקְרֵי בְּרִית. כֵּיוָן דְּאִתְאֲחָדוּ בֵּיהּ, פְּסַק מְסַאֲבוּתָא מִנַּיְיהוּ, כְּדָּא אִתְּתָא כַּד פַּסְקוּ מִנָּהּ דְּמֵי מְסַאֲבוּתָא. בָּתַר דְּאִתְפְּסָקוּ מִנָּהּ, מַה כְּתִיב. (ויקרא ט״ו:כ״ח) וְסָפְרָה לָּהּ שִׁבְעַת יָמִים. אוּף הָכָא, כֵּיוָן דְּעָאלוּ בְּחוּלָקָא קַדִּישָׁא, פָּסְקָא מְסָאֲבוּ מִנַּיְיהוּ, וְאָמַר קוּדְשָׁא בְּרִיךְ הוּא, מִכָּאן וּלְהָלְאָה חוּשְׁבָּנָא לְדַכְיוּתָא.
Rabbi Abba and Rabbi Ḥiyya were traveling on the road. Rabbi Ḥiyya said:
“It is written (Lev. 23:15):
‘And you shall count for yourselves from the day after the Sabbath, from the day when you brought the omer of the wave-offering.’
What does this clarify?
He replied: ‘Here the community was elevated. But come and see: when Israel was in Egypt, they were under a different sovereignty and were all together in bondage—as one who sits in days of servitude. After the decree was issued, they ascended to the holy portion, which is called “the Covenant.” Once they were united in it, the days of servitude ceased for them—just as here, when those days of bondage were ended.
After they were released from it, it is written (Lev. 23:28):
“And she shall count for herself seven days.”
Likewise, once they ascended to the holy portion, the servitude ceased for them, and the Holy One, blessed be He, declared: “From now on, the counting is for holiness.”’
וּסְפַרְתֶּם לָכֶם, לָכֶם דַּיְיקָא, כְּמָה דְאַתְּ אָמֵר וְסָפְרָה לָּהּ שִׁבְעַת יָמִים, לָהּ: לְעַצְמָהּ. אוּף הָכָא לָכֶם: לְעַצְמְכֶם. וְלָמָּה. בְּגִין לְאִתְדַכְּאָה בְּמַיִין עִלָּאִין קַדִּישִׁין, וּלְבָתַר לְמֵיתֵי לְאִתְחַבְּרָא בֵּיהּ בְּמַלְכָּא, וּלְקַבְּלָא אוֹרַיְיתֵיהּ.
’וּסְפַרְתֶּם לָכֶם’ — ‘and you shall count for yourselves’
The phrase ‘לָכֶם’ (‘for yourselves’) is precise: just as it is written, ‘וְסָפְרָה לָּהּ שִׁבְעַת יָמִים, לָהּ’ — “and she shall count for herself seven days, for herself” — so here ‘לָכֶם’ means for your own sake.
וְלָמָּה — “And why?”
בְּגִין לְאִתְדַכְּאָה בְּמַיִין עִלָּאִין קַדִּישִׁין
“Because it is so that you be elevated in the supernal holy waters,
וּלְבָתַר לְמֵיתֵי לְאִתְחַבְּרָא בֵּיהּ בְּמַלְכָּא, וּלְקַבָּלָא אוֹרַיְיתֵיהּ
“and thereafter, from death, to unite with Him in the Holy King and to receive His Torah.”
כַּךְ כְּתִיב וּבְרֶדֶת הַטַּל עַל הַמַחֲנֶה לָיְלָה. עַל הַמַּחֲנֶה כְּתִיב, וְלָא כְּתִיב וּבְרֶדֶת הַטַּל לָיְלָה. אֶלָּא עַל הַמַּחֲנֶה, בְּגִין דְּיוֹרֵד מֵהַהוּא נְקוּדָה, עַל אִינּוּן יוֹמִין דְּאִתְקְרִיאוּ מַחֲנֶה. וּמִתְחַבֶּרֶת בְּמַלְכָּא קַדִּישָׁא, וְאֵימָתַי נָחַת הַאי טַלָא. כַּד קְרִיבוּ יִשְׂרָאֵל לְטוּרָא דְּסִינַי, כְּדֵין נָחַת הַהוּא טַלָּא בִּשְׁלִימוּ, וְאִדָּכֵּי, וְאִתְפָּסְקַת זוּהֲמָתָן מִנַּיְיהוּ, וְאִתְחַבָּרוּ בֵּיהּ בְּמַלְכָּא וּכְנֶסֶת יִשְׂרָאֵל, וְקַבִּילוּ אוֹרַיְיתָא, וְהָא אוֹקִימְנָא. וּבְהַהוּא זִמְנָא, וַדַּאי כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם, לְאִתְדַכְּאָה וּלְאִסְתַחֲאָה, וְכֹלָּא אִתְקָשָּׁרוּ (ס"א אתקדשו) וְאִתְחַבָּרוּ בֵּיהּ בְּמַלְכָּא קַדִּישָׁא.
Thus it is written: ‘And the dew descended upon the camp by night.’ (Num. 11:9) Notice that the verse says, ‘upon the camp,’ and does not simply say, ‘and the dew descended by night.’ Rather, it specifies “upon the camp,” because from that very point the Divine dew descends only on those days which are themselves called “the camp.” And this dew then unites with the Holy King.
When did that dew descend? When Israel approached Mount Sinai—then that dew fell in its fullness, and by it the defilement that clung to them was removed; they were drawn into union with Him, into the kingdom of holiness and the assembly of Israel, and they received the Torah, which thereby was firmly established.
And at that moment all the streams flow toward the sea—so too the soul, to be humbled and to be sanctified—and all are bound and gathered in Him in the Holy King.
וְרָזָא אוֹלִיפְנָא הָכָא, דִּבְכָל שִׁבְעַת יוֹמִין, מֵאִלֵּין יוֹמִין עִלָּאִין, נַטְלָא קְדוּשָּׁא יוֹמָא חַד (ומתאחד) דְּאִלֵּין תַּתָּאֵי, וְהַאי תַּתָּאָה אִקְרֵי שָׁבוּעַ, דְּאִתְקַדָּשׁ בְּשִׁבְעָה יוֹמִין עִלָּאִין. וְכֵן בְּכָל שִׁבְעָה וְשִׁבְעָה מֵאִינּוּן חַמְשִׁין יוֹמִין, עַד וְלָא עַד בִּכְלָל, וְכַד אִשְׁתְּכָחוּ אַרְבְּעִין וּתֵשַׁע יוֹמִין עִלָּאִין, אִשְׁתְּכָחוּ לְתַתָּא שֶׁבַע יוֹמִין, דְּאִתְקַדָּשׁוּ בְּהוּ וְכָל חַד אִקְרֵי שָׁבוּעַ, דְּעָאל בְּאִינּוּן שֶׁבַע. וְעַל דָּא כְּתִיב, (ויקרא כ״ג:ט״ו) שֶׁבַע שַׁבָּתוֹת תְּמִימוֹת תִּהְיֶינָה. בְּגִין דְּאִינּוּן נוּקְבִין, נָקַט קְרָא לִישָׁנָא דְּנוּקְבִין.
We have also learnt in this connection the mystery, that from every seven of those “high” days, one day of the lower days receives holiness, and that day is called Shabu’a (week), because it was sanctified by the seven “supernal” days. And so it is with all the sevens of the fifty days (between the second night of Passover and the night of Pentecost), or rather the forty-nine days, and as there are forty-nine supernal days, seven days below are sanctified, and every one of these days is called “week”, because it ascends by means of those seven. Therefore it is written, “Seven complete weeks they shall be” (Lev. 23, 15). Because they (i.e. the “lower” days) are of the Feminine grade they are designated by a feminine form (sheba’ instead of shib’ah).
וְעַל-כֵּן הִפִּיל פּוּר וְכוּ' וְנָפַל לוֹ הַגּוֹרָל בְּחֹדֶשׁ אֲדָר, וְסָבַר שֶׁאָז יִתְגַּבֵּר עַל יִשְׂרָאֵל, חַס וְשָׁלוֹם, כִּי בְּז' בַּאֲדָר מֵת מֹשֶׁה שֶׁנָּתַן הַתּוֹרָה שֶׁנִּקְרֵאת "שָׁלוֹם", כְּמוֹ שֶׁנֶּאֱמַר (תְּהִלִּים כט, יא), "ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם". וְכָל עִנְיַן מֹשֶׁה הָיָה בְּחִינַת שָׁלוֹם, כִּי הָיָה עוֹסֵק תָּמִיד לְקָרֵב הָרְחוֹקִים בְּיוֹתֵר לַה' יִתְבָּרַךְ וּלְהוֹצִיאָם אֲפִלּוּ מֵעֶשֶׂר כְּתָרִין דִּמְסָאֲבוּתָא, כְּמוֹ שֶׁאָמַר רַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה בְּמָקוֹם אַחֵר, וְסָבַר שֶׁמֵּאַחַר שֶׁבְּז' בַּאֲדָר מֵת מֹשֶׁה, אֵין מִי שֶׁיַּעֲמֹד בַּעֲדֵנוּ אָז לְקָרֵב אֶת יִשְׂרָאֵל, בִּזְמַן שֶׁהֵם נְזוּפִים, לַה' יִתְבָּרַךְ, וְעַל-כֵּן סָבַר שֶׁיִּתְגַּבֵּר עַל יִשְׂרָאֵל אָז מֵחֲמַת שֶׁנִּתְרַחֲקוּ אָז מֵה' יִתְבָּרַךְ בְּגָלוּת בָּבֶל עַל-יְדֵי פְּגַם הַבְּרִית כַּנַּ"ל, אֲבָל לֹא הָיָה יוֹדֵעַ כִּי בְּז' בַּאֲדָר מֵת מֹשֶׁה וּבְז' אֲדָר נוֹלַד מֹשֶׁה, כִּי בְּיוֹם שֶׁהַצַּדִּיק מֵת, בּוֹ בַּיּוֹם הוּא נוֹלָד מַמָּשׁ, כִּי אָז אוֹמֵר לוֹ ה' יִתְבָּרַךְ, "אֲנִי הַיּוֹם יְלִדְתִּיךָ", כִּי צַדִּיקִים בְּמִיתָתָן קְרוּיִים חַיִּים, וּגְדוֹלִים בְּמִיתָתָן יוֹתֵר מִבְּחַיֵּיהֶם. וּמֹשֶׁה רַבֵּנוּ הוּא לוֹחֵם עֲדַיִן בְּמִלְחֶמֶת עֲמָלֵק בִּשְׁבִילֵנוּ, כִּי נִשְׁמָתוֹ קְשׁוּרָה בְּגוּפוֹ עֲדַיִן בְּהִתְקַשְּׁרוּת גָּדוֹל וּבְשָׁלוֹם גָּדוֹל. וְאִתְפַּשְּׁטוּתָא דְּמֹשֶׁה בְּכָל דָּרָא וְדָרָא, כִּי מֹשֶׁה רַבֵּנוּ מִתְלַבֵּשׁ בְּכָל דּוֹר וָדוֹר בַּצַּדִּיק הָאֲמִתִּי שֶׁבַּדּוֹר, כִּי אֵין דּוֹר יָתוֹם, כְּמוֹ שֶׁנֶּאֱמַר, "וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ", עַד שֶׁלֹּא שָׁקְעָה שִׁמְשׁוֹ שֶׁל עֵלִי וְכוּ'. וְאָז בְּאוֹתוֹ הַדּוֹר הָיוּ מָרְדְּכַי וְאֶסְתֵּר בְּחִינַת מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, שֶׁהָיָה לָהֶם כֹּחַ לְכַפֵּר וּלְהַמְתִּיק כָּל מִינֵי מְרִירוּת וּלְהַמְשִׁיךְ שָׁלוֹם גָּדוֹל כַּנַּ"ל, עַד שֶׁנִּתְהַפְּכוּ הַגּוֹיִים לֶאֱמוּנַת יִשְׂרָאֵל, שֶׁעַל-יְדֵי-זֶה מַחֲזִירִין כָּל הָעוֹלָם לַעֲבוֹדָתוֹ וְכוּ' כַּנַּ"ל:
