Tag Archives: Lamed Vav

Excerpts from “Lamed Vav and the Power of Mystical Kindness” by Edward Hoffman, Ph.D.

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Humor has quite a lot to do with play . . . The Latin root of “humor” is “umor,” meaning liquid or fluid. Humor is something that flows [and therefore] resembles water itself . . . Another important part of play is a sense of wonder . . . Play offers the leeway to let images, thoughts, and ideas turn things upside down, inside out . . . Play is, I hold, an attitude, not only an activity. (Joan Erickson, “The Importance of Play in Adulthood,” 51-64)

Hasidic tales about in which individuals who felt lost, alone, or abandoned spiritually were able to regain hope and direction through personal guidance conveyed in a dream. Such guidance could be highly specific: a directive to travel to an unfamiliar locale and there wait for an epiphany to break stagnation and reenergize one’s soul. Or the advice could be broad and temporally open-ended.

“In my own notes, I had at first labeled this defense the ‘fear of one’s own greatness’ or the ‘evasion of one’s destiny’ or the ‘running away from one’s own ‘best talents.’ So often we run away from the responsibilities dictated (or rather suggested) by nature, by fate, even sometimes by accident, just as Jonah tried–in vain–to run away from his fate.” (Maslow, The Farther Reaches of Human Nature, 37)

[A]s adults, we likewise forged close friendships with those committed to helping new generations acquire the knowledge, skills, and wisdom necessary for building a better world. In contemporary psychology, this trait is called generativity, first identified by the Danish-Jewish psychologist Erik Erikson in the early 1950s.

Developed through his close association with the quantum physicist Wolfgang Pauli in the 1940s to 1950s, Jung suggested that in such occurrences [synchronicities], the very forces of time and space lose their boundaries or become relativistic–that is, causality disappears.

Forming Your Kvittel

Take a sheet of paper and write the names of the following persons if applicable–and they are alive:

Your mother
Your father
Each grandparent
Your spouse (or current spouse if previously married)
Each of your children
Each of your grandchildren
Each of your siblings
Each of your closest friends–romantic or otherwise
Each extended family member to whom you feel close (cousins, aunts, uncles, etc.)
Yourself

Now next to each name, write one sentence on what this person currently needs the most–in your opinion. The need can be material (financial, occupational), emotional-social, health-physical, or spiritual. . . .

Then go about your day’s activities.

On suppressing peak experiences

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[I]ndividuation also encompasses a scrutiny of our past–particularly the ways in which we’ve fragmented ourselves by suppressing intense emotions from awareness. Undoubtedly, these often stem from painful or upsetting experiences, but not inevitably so. Rather, as psychologist Abraham Maslow emphasized, we also suppress our ‘peak’ moments of happiness and fulfillment–and this tendency may be even more detrimental for our well-being.”

–Edward Hoffman, Lamed Vav and the Power of Mystical Kindness

Lamed Vav

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In Jewish mysticism, the Lamed Vav (Hebrew: ל״ו, meaning 36) refers to the Tzadikim Nistarim (Hidden Righteous Ones). According to tradition, there are 36 humble, anonymous saints in every generation whose purpose is to justify humanity’s existence before God. [1, 2, 3, 4]

The concept originates in the Babylonian Talmud (Sukkah 45b and Sanhedrin 97b), based on a teaching by the sage Abaye that the world always contains at least 36 righteous people who greet the Divine Presence. The number 36 comes from the Hebrew letters Lamed (30) and Vav (6). [1, 2, 3]

Key aspects of the legend include:

  • Anonymity: They are completely unaware of their own status. If a Lamed Vavnik’s identity is revealed, or they discover it themselves, they usually pass away, and a successor is born. [1, 2]
  • Humbleness: They typically live as ordinary, working-class people—such as laborers, shoemakers, or farmers—masking their spiritual greatness. [1, 2]
  • The Burden of the World: They are said to absorb the world’s suffering and keep it from being destroyed by human malice. [1, 2, 3, 4]

The tradition is explored in depth across folklore and literature, most notably in André Schwarz-Bart’s novel The Last of the Just. For further study on the origins of these hidden saints, you can read the comprehensive overview on Chabad.org or explore the historical texts in the Jewish Virtual Library. [1, 2, 3, 4, 5]