Hod and Lag BaOmer

The mostly undefined seventh and eighth sefirot, Netsach and Hod in classical Kabbalah, are descended from the two angels who occupied the ninth and tenth places in the Bahir... These two in turn are medieval expansions of the pair of angels called Metatron and Sandalphon in the older sources, standing in front of and behind the divine throne. As Kabbalah evolved, it became important that Shekhinah be the tenth sefirah, the "end" or "gateway" of divinity... To make this happen, the lowest two sefirot were "elevated" into side supports of the divine edifice. The represent the two pillars of the cosmic temple or the two thighs (sometimes the testicles) of the divine anthropos. The only major function assigned to Netsach and Hod in kabbalistic sources is that they serve as the sources of prophecy.
Art Green, A Guide to the Zohar

Submitting to the Flow: By Laibl Wolf
The sefira of hod molds meaningful acceptance. Hod opens us up to the opportunity that adversity provides. It is not to be equated with passivity.
Do we really know what is around the corner? Can we really decide in advance whether an occurrence is going to bring benefit or cause harm? Our only realistic alternative is to remain curious and open, to accept the moment as it arises and follow its development. Adopting a stance of natural curiosity and visualizing a positive outcome raises our tolerance for discomfort. The basis of hod allows the creation of a neutral and accepting stance and the manifestation of a more positive disposition.
To surrender to life's exigencies does not mean that one meekly turns the other cheek. On the contrary, it means that we engage in life fully, that we ride the rhythms of life and sing to the cosmic winds. Choosing our battles carefully enables us to see the forest as well as the trees. We become open to the signposts that direct our own tentative steps.
The secret of the sefira of hod lies in acceptance. It takes a heartfelt thank-you and surrender to the Other to activate submission to the greater wisdom of the Creator.
It also takes courage.

Yismach Yisrael on Log B'Omer
Yerachmiel Yisrael Yitzchak of Aleksander (1853–1910) translation by Professor Ariel Evan Mayse
I heard the following about Lag BaOmer from our sainted master and teacher, the Rebbe of Biala (may his memory be a blessing). That day represents Hod she-beHod, and repairing the quality of Hod [within oneself and the Godhead] means becoming aware [of its source], uplifting and returning all beauty to God. Know that “beauty and majesty are His” (Ps. 96:6)—all of one’s beauty really comes from Him. Thus, it becomes impossible to feel hatred or jealousy for a friend who has been granted beauty or majesty—as not you!— since all of this comes from God.
The Talmud explains that the disciples of Rabbi Akiva [died because] they did not show honor to one another; their eyes were cast jealously upon each other. Clearly, they had damaged the quality of Hod, as we have mentioned. When they arrived at Lag BaOmer, at Hod she-beHod—the innermost soul of beauty—they repaired this quality. Therefore, they stopped dying. [This is] because the light of the giving of the Torah begins to shine on Lag BaOmer. . . . Israel attained this through [their sense of solidarity:] “and Israel encamped (va-yichan) there” (Ex. 19:2)—that is, each individual found favor (hen) in his friends’ eyes. This is how they became as a “single person, with a single heart.” [Israel] came to know that favor (hen), beauty and majesty belong to God, and therefore each person saw all the others with eyes of grace, and not the opposite, heaven forbid! When this light [later] appeared to the disciples of Rabbi Akiva, they too repaired the quality of Hod.
[My teacher] revealed even more about this idea. It is taught in the name of the Maggid [of Kozhenits] that the world of chaos (olam ha-tohu) is the world of individuated points (nekudot) that do not touch one another, and that the world of healing (olam ha-tikkun) is that of [interwoven] colors (gavvan). My master [the Rebbe of Biala] said as follows. This matter is one of the supernal secrets, but each and every person can take some lesson or instruction regarding divine service from it. See to it that you are in the world of healing and not the world of chaos. Become connected to and share friendship with your fellows. How so? Through repairing the quality of Hod. Let each and every person find favor in your eyes, and see their virtues rather than their faults. Thus far are his holy words, more precious indeed than pearls.
And his holy teaching explains what we know. [The sefirot] Netzach and Hod are called “teachers of God.” The students of God’s Torah must repair the attribute of Hod, understanding that it all comes from the One. Netzach and Hod are also called “two halves of the body,” and this, too, alludes to the love and affection that must exist between scholars. They must know that they depend upon one another, and thus learn from and treat each other with honor. . . . If they study the holy Torah with arrogance and silly vanity, they will damage the font of life—the numerical value of “wisdom” (hokhmah) is [the same as] “the life” (ha-hayim). The source of life was damaged, God forbid, when the disciples of Rabbi Akiva did not treat each other with honor. And when Lag BaOmer, Hod she-beHod, arrived . . . the light of the King of Life shone upon them, and the spirit of repentance was aroused. “And understanding with the heart, return, and be healed” (Isa. 6:10)—they drew healing into the world, and through repentance they became humble before one other. .
The Jewish people have a custom to take up bows (keshet) and arrows during these days. The idea is as follows. We know that the farther you draw back the bowstring toward the earth, the farther the arrow will then shoot into the heavens. The same is true of tzaddikim, of righteous individuals. The more humble they become, the more exalted and uplifted are the spiritual unifications (yichudim) they can accomplish, and the higher their prayers will ascend. This is why such actions are referred to as a bow. When he was leaving this world, Rabbi Shimon bar Yochai performed a great unification, something that could only have been done in a state of total self-nullification. He was as nothing, like the dust, truly. . . . Therefore, we hold a festival on the anniversary of his death, something not done on the anniversary of the death of any other sage. [We do this because] at the time of his death, he revealed exalted mysteries and performed an awesome and tremendous unification, which he could not do when living. Now, because of our abundant sins, we cannot do such things. We need [to arouse] compassion through prayer. [It is written] “which I wrested from the Amorites with my sword and bow” (Gen. 48:22)—[and the Aramaic translation renders it] with “my prayer and supplication.” . . . Previously the tzaddikim protected the generation, but in the absence of such tzaddikim we must [each] struggle through prayer and petition.