Historically, the study of Jewish mysticism, the Kabbala, was very exclusive. Only serious students who completely mastered the Talmud were considered mature enough to glimpse behind the veil of the inner secret Torah interpretations.

But at this time of the year, a Kabbalistic aspect is easily accessible to any person who reads the Siddur Prayerbook.

The reference here is to "Counting the Omer," known in Hebrew as "Sefirah," for the seven weeks between Passover and Shavuoth After reciting a blessing, we count each day: "Today is One Day of the Omer...today is Two Days of the Omer."

Basically, this Mitzvah reflects our eager anticipation, literally counting the days from our physical liberation to spiritual elevation, awaiting the Giving of the Torah at Sinai on Shavouth.

In the Siddur, each Sefirah day is followed by two words in fine print, identifying that day with a certain Kabbalistic combination of Divine Attributes, known as the seven Divine Sefirot. Each day of the Sefirah, which also means "luminance," encourages us to refine, improve and illuminate our personal traits, rising one step higher each day.

The human character consists of seven attributes that can be loosely translated as: attraction, rejection, synthesis, competition, devotion, communication, and reception. These human attributes reflect the Seven Supernal attributes, as G-d appears in His relationship to man.

The full Kabbalistic schematic actually shows Ten Divine Attributes, beginning with the cognitive expressions of Chochmah, Binah and Daat, a distinct intellectual level. Our discussion here will focus on the latter attributes, the two lower triads representing the emotive and pragmatic levels.

Interaction between the "sefirot" is depicted as a network of channels directing the flow of Divine energy. Each connection and sub-grouping reflects a common dynamic.

Chesed, Gevurah and Tiferet are purely emotive; Netzach, Hod, and Yesod are pragmatic.

Let us explore the Chesed, Gevurah and Tiferet dynamics.

Chesed "Loving-kindness" corresponds to the emotion of Ahava: Love of G-d. It represents the unlimited flow of good and blessing from G-d to the World. Kindness is an expression of charity, sharing knowledge, and simple human goodness.

By contrast, "Gevurah," meaning "Strength," corresponds to the emotion of Yirah, Fear of G-d. It represents limitation and withdrawal; the ability of restraint from bestowing unlimited kindness upon an undeserving recipient.

Gevurah is thus known as Midat HaDin ("judgement").

The interaction of Chesed and Gevurah counterbalance e ach other. The "right arm" of Chesed attracts, while the "left arm" of Gevurah repels. The primal Chesed force reflects G-d's desire to endow man with whatever possible, while the contradicting Gevurah force restrains it.

Tiferet blends and reconciles the conflicting inclinations of Chesed and Gevurah, allowing for focused compassion, known as Midat Harachamim ("mercy"). Tiferet "beauty" integrates contrasting elements by playing them off against each other. Beauty does not turn the black and white opposites into gray; rather, beauty integrates black and white into a picture of depth.

Kindness alone can be harmful; too much bounty is not beneficial. Kindness must be tempered with Severity, limiting the endowment to the absorptive capacity of the recipient. A practical application of "Severity-in-Kindness," is not letting a child play with a dangerous toy.

Severity must be alloyed with Kindness, as in the denial of privilege to improve a child's behavior. This merger with severity would be described as Kindness-in-Severity.

The Emotive powers must not be allowed to remain in their raw, pristine states, but should combine and moderate with one or more of the others, according to the situation. The initial combinations of the Attributes result in 7 x7, or the total of 49 attributes.