With the new week, we begin a third leg in our journey away from oppression, and so shift focus to a new aspect of divinity. The first week focused on Chesed [“loving-kindness”]. The second, on Gevurah [“strength” or “boundaries,” sometimes “judgement”]. The third, “Tiferet” [“beauty”], is said to combine the first two. On its own chesed and gevurah are each untenable: in individual lives and in the universe as a whole a non-stop flow of loving-kindness leaves no room for boundaries; unmitigated strength leaves no room for compassion. The third attribute of God, and this third week of the Omer count, represent a balancing of forces.
In the early days of this omer journey, we focused on knowing as an act of loving-kindness, moving away from the moral deficiency of not-knowing — as when Pharaoh didn’t know Joseph (his country’s past) — in the early Exodus story. In the second week, we focused on strength required to persevere in the face of oppression and complex boundaries of gender and race.
To launch the third week, here are two potentially “balancing” thoughts —
one from bell hooks on Black women and feminism:
Usually, when people talk about the “strength” of black women they are referring to the way in which they perceive black women coping with oppression. They ignore the reality that to be strong in the face of oppression is not the same as overcoming oppression, that endurance is not to be confused with transformation.
— bell hooks. Ain’t I a Woman: Black Women and Feminism. (Boston, MA: South End Press, 1981.) p.6
and one from Avivah Zornberg on subjectivity and post-slavery views of a “good Land”:
The world cannot be seen without ‘interference.’ According to a classic Talmudic description, Moses alone of human beings ‘saw b’aspaklariah meirah— through a clear lens.” All others, including prophets and seers, saw through an unclear glass, a distorted lens of subjectivity (Babylonia Talmud: Yevamot 49b, Rashi to Numbers 12:6). The problem arises when one is not aware of one’s own deflections of vision. Imagining oneself clear-eyed, one may become the greatest fantasist of all….the greatest illusion may be the pretension to total lucidity.
[Moses sees the land as “good.”] But the people are driven by fantasies and anxieties that make goodness an issue of love and hate; the Land represents other questions about themselves, the world, and God. No demonstration of lush fruit can ever lay rest the efes [however] coiled within them. Moses’ dream of vindication cannot address their need. For them, a journey will have proved necessary, if they are to find a way of speaking of the good Land with all their heart.
— Avivah Zornberg. Bewilderments. (NY: Schocken, 2015), p.134, 146
We counted 14 on the evening of April 17. Tonight, we count….
Making the Omer Count
from On the Road to Knowing: A Journey Away from Oppression
A key element in the journey from liberation to revelation is understanding the workings of oppression, and our part in them. We cannot work effectively to end what we do not comprehend.
So this year, moving from Passover to Shavuot, I commit to learning more about how oppression works and how liberation is accomplished. I invite others to join me:
Let’s work together, as we count the Omer, to make this Omer count.
Thoughts and sources welcome.
Share this graphic to encourage others to participate.
Aware that we are on a journey toward knowing God — from liberation to revelation — I undertake to know more today than I did yesterday about the workings of oppression.
I bless and count [full Hebrew blessings in feminine and masculine address]:
Blessed are You, God, Ruler/Spirit of the Universe, who has sanctified us with Your commandments and commanded us to count the Omer.
Today is fifteen days which are two weeks and one day in the Omer.
Hayom chamishah asar yom shehaym shnay shavuot veyom echad la-omer.
In the spirit of the Exodus, I pray for the release of all whose bodies and spirits remain captive, and pledge my own hands to help effect that liberation.