Understanding the composite of unconscious and subconscious as Hashem designs us in order to have self-awareness that seems real – imagination exposed

Sforno Bereshis Chava

Sforno Bereshis Chava Serpent 1Sforno Bereshis Chava serpent 2Sforno Bereshis Chava serpentThere is something universal that we share in being alive, and that is being both made in the image of Hashem and having a physicality with an animalistic nature. If it were not for the gift of Torah, we would never know how to hunt for the knowledge we need in order to use our imagination in the way Hashem desires us to choose to use it – to serve Him by reflecting His Kindness and Mercy into the world, thereby uplifting the world despite the natural lower instincts.

 

Without Torah learning, there would not be a way to understand how Hashem creates the world and what He desires from us in terms of what we are to rise above.  It is totally in our inner world that we make this choice.  There is no one involved in the choice but ourselves based on our integrated understanding of what it is that Hashem desires from us in the moment in order to reflect His Mercy into the world.  Much confusion was predicted by the natural forces who understood the struggle and how “easy” it would be to keep us busy with searching for happiness in worldly matters when Hashem made the world on the condition that He be concealed!!  Yet it is not too hard, although it is a struggle that requires a lifetime to build learning, emunah, and practice with making free willed choices and striving for absolute truth instead of just the mighty truths of how to access the powers of nature to dominate the world.

 

Reading the explanation of the Sforno, we can find in our own makeup that personal imaginative switch that we fall for, because it is that place where our primal will became corrupted – trauma, environment, upbringing, pressures, education, role models and more can instill in us much that needs Torah wisdom in order to release the part of our soul that animates something below Torah standards. This is a universal challenge; however, rescuing the light from the shell of the kelipa is the way we earn eternity. If we remain as goodly people trying to make do without going for releasing our tzelem elokim from what traps it in the kelipas, who will uplift the world?  We cannot give up and call the darkness light as long as we are succeeding in dominating the forces of nature, subjugating others out of their fear of being humiliated.  These are the tactics of  people who intentionally or unintentionally desire to protect themselves from damage by using wisdom of nature to acquire power and control.   What is the measure of happiness?

 

Happiness is an experience of the soul when it learns Torah, prays fervently to Hashem, and emulates His 13 Attributes of mercy, thereby reflecting Him into this world.  Because He is the only glory, there is no value nor is there any reality to anything that does not truly project Hashem’s image into the world over our natural image.  We may or may not ever come to realize this truth, but Torah is there for us to learn in order to eventually project our eternal image, the one made in Hashem’s image, into the world. The reality that we do not experience this as happiness is because our happiness has been kidnapped by worldly matters of time and space.  Yet we are wise enough to answer, is what we are doing really bringing us happiness, joy, and satisfaction that we believe will bring us eternal reward?  Are we coping with life as best we can while keeping Torah or mitzvahs  or are we effortfully involved in internalizing the ten commandments so that we grow each year more and more in projecting Hashem’s image into the world over our natural image?  Striving for truth here is a good start.  What does it mean to pass the mesorah on if the internal happiness that Torah provides us remains concealed?  Shall we settle for counterfeit happiness in time and space because we don’t believe we can find the happiness and pleasure that Hashem designs us to experience in this world?  Are we able to answer our inner urges with absolute Truth rather than creative imagination that can’t help but be biased, as the Sforno explains?

 

May we be aided by Hashem in our efforts to uplift our souls trapped in limiting beliefs and worldly matters.  And may just wanting to make the effort create a light in the world to tip the scales for redemption bahava.

 

The more we hunt for the fingerprints of the voice of temptaion within our makeup, the more we see it as external to our tzelem elokim and the more ability we have to exercise emunah and free will when we are at a choice point so that our effort reflects Hashem’s image into the world.  Those successes are triumph over the darkness that bring great light into the world.  May we all grow stronger in the moments where we are faced with our souls trapped in the shell of evil, the kelipa noga, so that we may ask Hashem to please encompass it once again and return it to us so that we can enclothe it in our speech and deeds to reflect His Mercy and goodness into the world.

utterances commandments side by side 5 and 5

Understanding better how do not bear false witness against one another parallels Shabbos and its challenge is a constant avoda

utterances commandments side by side 5 and 5 utterances commandments side by side 5 and 5_Page_1The 10 utterances with which Hashem constantly creates the world are the basis for the 10 c0mmandments that Hashem gives to Nishmas Am Yisrael in our role of conributing a (h0pefully) positive influence upon the Creation, thus permitting Hashem’s 13 Attributes to be reflected into the world through our observance of Torah, our prayers and our emulating His 13 attributes of mercy (Keser).

 

What the chart above shows is that the utterance of Let us Make Man in the image of Hashem is solidified through our keeping the commandment “do not bear false witness against another.”   And that commandment, the ninth, is parallel to the fourth commandment, Keep the Sabbath, which maintains Hashem’s utterance to vegetate the world.

 

Shabbos is the center of everything, ein od milvado.  Six weeks we struggle with the body and soul as they swirl in our challenges of daily life.  But on Shabbos, we are careful to do no work resting the body and soul so as to acknowledge the truth that at all times all there is in the world is Hashem, there is no other power, His is the only light, and we are here to reflect His Light into the world as the moon reflects the Sun.  When we observe the Shabbos, it “vegetates” our upcoming week for the good.

So too our struggle to follow the commandment do not bear false witness against another.  The utterance of let us make man in the image of Hashem is thus maintained when we have ahavas yisrael.  But what gets in the way has been around since the beginning of time, built into human nature, the downward pulls of self-awareness that the agnels protested to Hashem would prevent the neshama from having the success Hashem desires to choose to reflect Him into the world.  And we all are affected by this.  The entire work of our group so far has been to illustrate the unconscious and suconscious influences of base urges, limiting beliefs, traumas, scars, corrupted primal will, and the actual design of the body as the vessel for the soul which has a natural propensity to use imagination to serve its own self preserving instincts before considering a role as Nishmas Am Yisrael.  Sforno Bereshis Chava   Understanding the composite of unconscious and subconscious as Hashem designs us in order to have self-awareness that seems real – imagination exposed

 

There is an amazing chart about cell membranes  The chart shows the proteins on the membrane, anchor proteins that connect the cell to external structures, and other proteins that permit a flow into and out of the cell, and enzymes that facilitate.  In a real sense, a being that has a holy neshama and a body exists in two worlds and we have a function that the cell membrane offers a great moshul for.  The role of Nishmas Am Yisrael, in clinging to the kise Hakavod and answering the voices of our self awareness and imagination that desires to encompass and enliven subjective understandings that bring into the world the goals of the natural forces that want to prove that we are incapable of delivering to Hashem what He desires from us in use of our free will (Hashem desires that we  reflect Him into this world over our natural urges using free will and speech).  The natural forces desire to subjugate us to our nature and then have the accuser humiliate us in front of Hashem and cause us to receive rebuke and punishment.   We can avoid the humiliation by instead subjugating ourselves to Hashem knowing that doing so connects us to absolute truth and spiritual reality.

 

We can start with the first attribute of mercy of Hashem, tolerating insults.  What naturally happens to us is that we immediately upon not getting what we want experience it as a damage to ur image or self preservation and we cry and complain, and want to blame others and then humiliate them with our accusations, our subjective deep felt projection of how we have been insulted.  Yet when we really are honest, the truth is that we are bearing false witness against them, despite how true it feels to us, despite houw justified we feel.  All of our negatively charged complaints fall into the category of bearing false withness, either due to low self esteem, limiting beliefs, past experiences with the person that has hurt us and trapped part of our tzelem elokim in concealment or a myriad of other ways of understanding our discomfort  The bottom line is that a part of our tzele elokim needs to be encompassed once again by the ein sof and our role as Nishmas Am Yisrael is to develop the emunah to withstand the rapids of our emotions to navigate through with free will and prayer asking Hashem to please once again restore the light trapped that has become corrupted so that we once again access it to encloth it in our speech and deed in a way that will powerfully reflect Him into the world.

 

Our worst emotions are our own trapped tzelem elokim..  We can build the emunah to serve as the anchor between the physical and the spiritual so that the tzelem elokim that is trapped can be uplifted and brought back into the world in a positive way, just like the construct of the Hebrew Letter hai has an opening at the top for what falls out from the bottom to come back in from the opening in the top.

 

Thus when we do not bear false witness against one another, we are demonstrating and integrated understanding of what it means that everyone is made in the image of Hashem who is One, and just like Shabbos vegetates the week, so does this understanding reflect into our homes and relationships,

 

The holiness and purity of the neshama can more and more be reflected into the world as we subjugate the ego and body.  We are entering the winter months where the study of purity and holiness is the avoda as we read the book of Beresheis and see the character of our forefathers and the book of Shemos, as we see Yosef HaTzaddik develop ein od milvado consciousness that saved the Jewish people.

 

May we be inspired to continue to develop emunah through the affirmations of emunah, the ten commandments and utterances and through our davening nad every moment of our lives be able to discern our true functioning, that of breaking our nature in favor of strengthening ourselves to reflect Hashem into the world.  May we follow our elul goals through by applying these principles and develop more and more the ability to subjugate to Hashem with awe (lovingly and gently replacing  the natural tendency to react when insulted in a way that unintentionally bears false witness against another,  humiliating and hurting others  because of negative charges that falsely whisper to us that we have to defend ourselves and that doing so brings happiness and respect to ourselves.).

 

And may the light we generate bring speedily a new light.

Firmament – Bereshis from Sfas Emes – building a solid vessel of emunah

In the continuing hunt for the knowledge from Torah we need to handle challenges in a gifted way, please listen to the reading from Sfas Emes Flow from the Source on Bereshis.

We are building emunah using affirmations from Torah to lead us through our challenges.  The more Torah we have, the more solid is our vessel for receiving and returning to Hashem as He intends for us to live.

Below the video are two stories that also help us understand the context of our lives so as to respond to challenges in a gifted way based on the gift of Torah.

 

 

 

http://meaningfullife.com/oped/2014/10.15.14$Shemini_AtzeretCOLON_Breakthrough.php

Fire
The following is a freely translated excerpt of a narrative by Rabbi Pinchas Reizes of Shklov, a leading disciple of Chabad Chassidism’s founder Rabbi Schneur Zalman of Liadi, as retold by the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn: [1]

The winter of that year—5647 [1786-7]—was most severe, the first snow falling in Liozna during the festival of Sukkot. Sitting in the sukkah required a pelt and fur-lined boots, and on several occasions the snow had to be removed from the sukkah. Shemini Atzeret was on a Shabbat, and snow had fallen all night long; the Rebbe instructed that the gentile servant Kumza be told, “We need to eat in the sukkah and we cannot eat there as long as there’s snow on top of it,” so that he should understand to remove the snow.
Many of the guests who came to spend Simchat Torah with the Rebbe that year arrived in Liozna with frostbitten fingers and toes, and many had fallen ill from the unexpected cold.

On Friday I entered the Rebbe’s room to report to him that all the Torah scrolls had been properly wound and wrapped for that evening’s hakafot. On that occasion I mentioned to the Rebbe the plight of the sick chassidim, many of whom were running a high fever.

The Rebbe leaned his holy head on his hands and entered a state of deveikut (meditative contemplation). For a long while he remained deeply engrossed in his thoughts. He then opened his eyes and, in his famous melody, said: “The Torah says that the Torah is ‘fiery law.’[2] Today is Simchat Torah, the rejoicing of the Torah. Fire consumes fire: all should be brought to the hakafot in the synagogue, and the fire of Simchat Torah will consume the fever induced by the frost.”

In Liozna there lived a venerable old Torah scholar by the name of Rabbi Eizik. Reb Eizik counted himself as one of the mitnagdim (those opposed to the Chassidic movement), yet he had great personal respect for the Rebbe, for he recognized the extent of the Rebbe’s Torah knowledge and his piety.
Reb Eizik had a nephew—Reb Moshe Uptzuger—who was a chassid of the Rebbe. That Simchat Torah, Reb Moshe, accompanied by two sons and a son-in-law, came to Liozna to be with the Rebbe. The entire party stayed in the home of Reb Eizik.

Reb Moshe was of frail health, and the trip in the bitter cold did him great harm. He lay with a high fever. His sons and son-in-law were also gravely ill. Abraham the Doctor predicted that the young men would, with G-d’s help, survive the illness, but in regard to Reb Moshe, due to his advanced age,  frailty, the severe pains he felt in both his sides and his high fever, it was extremely doubtful that he would pull through.

Reb Eizik was greatly grieved by the plight of his nephew, and repeatedly denounced the irresponsible behavior of chassidim. To come greet one’s teacher under such circumstances, he argued, was not a mitzvah but a sin.

Following the evening prayers on Shemini Atzeret, I, together with Ephraim Michel (a young chassid also from Shklov), Chaim Eliya Dubrovner and a number of other young chassidim, began making our rounds among the lodging houses of Liozna to summon—and if need be, bring—everyone to the synagogue for hakafot, to be warmed and healed by the fiery law of Torah.

Wherever we came, I repeated the Rebbe’s instructions (which everyone was already informed of—within an hour of my departure from the Rebbe’s room, the Rebbe’s words were known throughout Liozna; nevertheless, all wanted me to repeat the Rebbe’s words, word by word).

It was truly gratifying to witness the great joy which the Rebbe’s words evoked in the guests, their children and the members of their household. All were confident that the sick would, with the help of G-d, be cured.

That evening there prevailed a bitter cold, wet snow mingled with frozen rain, and a wind that penetrated one’s very bones. In addition, great masses of mud clogged the streets. None of this prevented the sick chassidim from coming to the synagogue. Many had to be helped along; others had to be carried on our shoulders.

Arriving at Reb Eizik’s, we found him in the midst of a passionate argument with Reb Moshe’s sons and son-in-law. The latter were demanding that the young chassidim making their rounds of Liozna should be summoned to help bring them to the Rebbe’s synagogue for hakafot, and that their father and father-in-law should also be carried there. Reb Eizik was heatedly saying that they mustn’t leave the house in their condition, and as regards their father, this was certainly out of the question. Since morning—Reb Eizik was saying— Reb Moshe had been lying stupefied from fever and was no longer aware of his surroundings; according to Abraham the Doctor, his very life was in jeopardy. If he would be taken outside, the very first whiff of wind would spell his end, G-d forbid.

When Chaim Elya Dubrovner, myself, and another two young men entered Reb Eizik’s home, there was great rejoicing among Reb Moshe’s children. We were greeted with cries of “Thank G-d!” “Father and us are saved!” while Reb Eizik cried: “Murderers! Killers! This is against the holy Torah!”

When I approached Reb Moshe’s bed and saw him lying there still as a log, his skin a blue-blackish hue, his eyes closed and the heat of his fever radiating from him, I was so alarmed that I nearly lost my bearings.

“What do you propose?” cried Reb Eizik to us. “That this critically ill person should be taken to the synagogue for hakafot? Even in the times of the Holy Temple, when it was a biblical commandment to make the pilgrimage to Jerusalem, the Talmud explicitly states that ‘The ill and the lame are exempt.’ [3] And going to the synagogue for hakafot is only a Rabbinical ordinance. If Moshe is taken outside, this would be nothing short of outright murder!” Chaim and Baruch, Reb Moshe’s children, countered that if the Rebbe said that this would bring a recovery, they believed with complete faith that bringing Reb Moshe to the synagogue would cure him.

I must tell you that at the time I was utterly confused and at a complete loss as to what to say. On the one hand I heard Reb Eizik’s arguments and saw Reb Moshe burning with fever; on the other hand I heard the words of wholesome faith coming from Reb Moshe’s sons, simple young men—the one a village tailor while the other runs a small business in the village—in whom there shines a faith in tzaddikim, to the point of self-sacrifice, without contemplation and preparation on their part.

Human reason dictated that Reb Eizik was surely in the right: a person so gravely ill mustn’t be moved from his place; in such a frost, he might not even make it to the synagogue, G-d forbid. But the divine reason of the G-dly soul said that Chaim and Baruch were right: the Rebbe said that the fiery law of Torah is a healing, and one must carry out his instruction with self-sacrifice.

My regard for Reb Moshe’s children—those simple young men with wholesome hearts—grew from moment to moment. To this day I remember the inner shame that I experienced; then and there I resolved that I most enter into yechidus. [4] with the Rebbe to discuss the lowliness of my spiritual state.

I, Pinye the son of Henich of Shklov, who studied Talmud and its commentaries and Jewish philosophy under the tutelage of the great Torah scholars of Shklov, who recognized the greatness of the Rebbe through my understanding and appreciation of his teachings, and who is already eight years a disciple of the Rebbe—still in me there prevails a supremacy of matter over spirit, of natural reason over G-dly reason; while these simple young men, who come to the Rebbe with only their fear of G-d and a simple submission to His will, who have no understanding of the Rebbe’s teachings—in them shines a G-dly reason and an absolute faith. Shame on you Pinye the son of Henich! Be shamed before the Chassidic village tailor and the Chassidic village merchant!

Engrossed in these thoughts, I ceased to be aware of what was transpiring about me, until Chaim Elya Dubrovner gave me a push, and conveyed to me the news that Abraham the Doctor said that Reb Moshe had reached his final moments, G-d forbid.

Before I had a chance to absorb this information, I heard Baruch crying to his father: “Father! The Rebbe has sent emissaries to bring you to hakafot! Father wake up! We must go to the Rebbe’s hakafot!” I then heard a great commotion in Reb Moshe’s bedroom. When I entered the bedroom I saw Reb Moshe lying with open eyes and a joyous expression on his face, waiting to be helped along to the Rebbe’s hakafot.

Chaim Elya rushed to summon a few more young men. In the meanwhile, we dressed Reb Moshe in warm clothes—he was still too weak to move a single limb on his own. When the young men arrived, they raised him aloft on their hands and carried him to the Rebbe’s synagogue for hakafot.

When I entered the synagogue, a wave of heat hit me in the face. The synagogue was packed, with a great part of the crowd consisting of the sick. Some sat supported by the walls, while other lacked even the strength to sit at all but lay quietly, others suffered from a relentless cough, and there were those whose moans of anguish so pained the heart that one could hardly bear to look at them.

It was the Rebbe’s custom to first conduct a “private” hakafot in the small synagogue adjoining his room, with the participation of a select number of his disciples. Following the private hakafot he would go to his sukkah and make kiddush, and then come to the large synagogue in the courtyard for the public hakafot.

That year, the Rebbe summoned to his sukkah three chassidim—Reb Michael Aaron of Vitebsk, Reb Shabbatai Meir of Beshenkovitz, and Reb Yaakov of Semilian. Open their arrival at the sukkah, the Rebbe said to Reb Michel Aaron, “You are a Kohen”; to Reb Shabbatai Meir he said, “You are a Levite” and to Reb Yaakov, “You are an Israelite.” “I require a three-member bet din(tribunal),” the Rebbe then said, “and this three-member bet din must include a Kohen, a Levite and an Israelite. I have chosen you to act as mybet din. Listen to kiddush, answer ‘Amen!’ to each benediction, and have in mind that your Amen should relate to the thoughts and meditations I will concentrate on in reciting the kiddush.”

The Rebbe then requested that several flasks of wine be brought to him.

After reciting the kiddush, the Rebbe’s took the remains of the wine in his cup and poured it into one of the flasks. He then told the three-member tribunal that he was appointing them as emissaries of healing. He instructed them to mix the flask of wine he gave them with the other flasks, and to distribute their contents to the sick for their full recovery. He also instructed the three-member tribunal to go up to the women’s gallery and give from the wine to those women who had not yet been blessed with children and those who had miscarried children, G-d forbid.

The three-member tribunal entered the large synagogue in the courtyard, where all had already heard of the nature of their mission and gazed upon them with awe and veneration.

Reb Yaakov Similianer ascended the podium and repeated, word for word, what the Rebbe had said.

After he had conveyed the Rebbe’s words, he announced that he had something additional to say that was pertinent to the situation at hand:

“It has been handed down to us,” said Reb Yaakov, “from elder chassid to elder chassid, that in order that a person should merit to experience the fulfillment of a blessing, two conditions must be fulfilled: a) the one being blessed must believe in the blessing of the one granting it with a simple faith and without equivocation; b) the one being blessed must be committed to carrying out the will of the one granting the blessing in all that pertains to the service of G-d, in Torah, prayer and pious conduct.”

Though all had heard Reb Yaakov’s words, it was decided that, in order to forewarn any doubt, Reb Michael Aaron, who has a loud voice, should repeat what Reb Yaakov had said. When this was done, the young men whom the three-member tribunal had enlisted as their helpers began the orderly distribution of the wine from the Rebbe’s cup.

A hush descended upon the room when the Rebbe entered the synagogue for hakafot. As was his custom, the Rebbe recited the first and last verses of Atoh Horeita, and participated in the first and seventh hakafah.

The following morning, all were speaking about the great miracle. Abraham the Doctor attested that, for a number of the elderly patients, what occurred was literally a “revival of the dead,” since according to the laws of nature and medicine, they had been beyond hope.

—————–

 

[1] Likkutei Dibburim, vol. II, pp. 486-505.

[2] Deuteronomy 33:2.

[3] Talmud, Chagigah 4a.

[4] A chassid’s private audience with the Rebbe at which he seeks the Rebbe’s counsel and guidance.

 

 http://meaningfullife.com/spiritual/mystics/The_Alter_Rebbe.php

Overview:
If the Baal Shem Tov taught that each person has the power to access the Divine, Rabbi Schneur Zalman, founder of Chabad Chassidism, taught how this access can be achieved. Rabbi Schneur Zalman, also known simply as the Rav, the Alter Rebbe, or Baal HaTanya v’HaShulchan Aruch, developed what can be called the most comprehensive system ever – a blueprint for life today. Drawing from all the mystical and Talmudic teachings before him, the Alter Rebbe offers us in Chabad Chassidus (Chabad is an acronym for Chochma, Binah, Daat, the three defining faculties of the intellect) simply a brilliant and complete approach to living our lives to its fullest potential. He synthesizes the pure experience of the spirit with a deeply intellectual system, teaching us how we can unite faith and reason, spirit and matter in our struggle with physical life. Considered to be a ‘new soul’ (one that never before came to Earth), the Alter Rebbe revolutionized every aspect of Judaism. His life too reflected a critical time in history. He was imprisoned by the Czarist Russian regime and led the community through those difficult times. He took an active role in supporting Czar Alexander in the Russo-Franco War against Napoleon. In addition, he set an exemplary model for how to deal with an adversary, both among Jews and the Russian regime. The Alter Rebbe left us a voluminous amount of material. Beginning with his classic, the Tanya and a new rendition of the Shulchan Aruch (code of Jewish law), followed by thousands of discourses, Rabbi Schneur Zalman laid out a framework for infusing daily life with the deepest of mystical depths.

A STORY
The Parable of the King’s Son

One day the Alter Rebbe was walking in the street together with his teacher, the Maggid of Mezritch, and another great Tzaddik, Rav Pinkus of Koritz. Suddenly Rav Pinchus spotted a sheet of soggy paper in the dirt, picked it up, and was pained to see the holy words of Chassidus laying in the gutter. Rav Pinkus questioned the Maggid’s policy of publicizing Chassidic-Kabalistic Torah ideas. The Alter Rebbe explained with a parable::/p: :p:”Once there was a great and mighty King who had an only son whom he loved with all his heart.
One day the boy fell ill and nothing seemed to help him. The best doctors were called in to treat him, but day after day their efforts unexplainably ended in failure. Needless to say the king was beside himself with grief. His beloved son was dying before his very eyes and he was helpless.
After several weeks, just as everyone had given up hope, an old man with a long white beard and a radiant face appeared in the king’s court. He approached the throne, bowed deeply and said, “Your Majesty please excuse me for not coming earlier, but I think I can cure your son. It will require a big sacrifice on Your Majesty’s part, and it just might be too late, but it’s Your Highness’s only chance.”
“ANYTHING!” Shouted the king, “Just tell me what it is I should do.”
“The old man pointed to the top of the kings crown, where, set in gold, sparkled a huge diamond – The very symbol of the king’s greatness and splendor.
“You must grind up that diamond,” he answered.
A gasp went up from the crowd. When things quieted down he continued. “Then I must mix it in water and give your son to drink. There is very little chance of him opening his mouth, and even if he does, I can’t promise that he will swallow any. But if even the smallest amount goes down his throat, he will be healed.”
The king readily removed his crown, the old man removed the gem, prepared the mixture, and they all rushed to the sick prince’s bedside.
They watched anxiously as the stranger tried to open the unconscious boy’s mouth and pour the mixture in. At first it all trickled down his cheek, and onto his pillow and onto the floor. Then a bit seemed to get passed his lips, but he began coughing and this also he spit out. But finally he swallowed! And, true to the words of the old man and to the unbounded joy of the King, the prince opened his eyes and began to recover.”
“This is a parable explaining what you saw today,” continued the Rebbe.
“The King is G-d. The Prince is the people. The crown is Torah. The diamond represents its precious secrets. And the old man that healed the prince, is the Baal Shem Tov.
Like in the story, the people today are ill. Deathly ill. They have fallen into a spiritual coma.
The Baal Shem knew that the only remedy to revive the child is making the secrets of the Torah digestible for everyone; and that is Chassidus.
“But in the process, unfortunately, much may spill out. And that is why that page of Torah was laying in the gutter today.”
Later, the Maggid thanked his pupil profusely and told him that in heaven there was a decree against his policy. G-d created the world on the condition that the creation (both spiritual as well as physical) would conceal His Oneness, and the teachings of Chassidus were beginning to change that. Therefore the Maggid had opposition from heaven. But the Alter Rebbe’s parable abolished the decree.

[1] From HaYom Yom, Kehot Publication Society, 1998, Brooklyn, NY. 

Two amazing shiurim from Rav Moshe Weinberger on YU Torah

http://www.yutorah.org/lectures/lecture.cfm/818455/Rabbi_Moshe_Weinberger/Hakitzu_VeRaninu_%284%29_Redemptive_Living

“Pages 33-37. True redemption can only be experienced when the Jewish people are attached to God in the Land of Israel. Penimiyus HaTorah (“Inner Aspects of Torah”) deals extensively and almost exclusively with this topic. However, redemption is a two phase process. The first is a physical ingathering of the exiles to the Land of Israel. This is completely physical. The second and final stage of redemption is the infusion of the “spirit of Life” that makes the particulars of Judaism and the people into one entity, attached to God. History has manifested in this way, with the physical return of the Jewish people to the Land of Israel. Since the beginning of the 19th C, people have been focused on infusing the “spirit of life” to unite all.”

 

http://www.yutorah.org/lectures/lecture.cfm/818579/Rabbi_Moshe_Weinberger/From_Lublin_To_Izhbitz_%285%29_The_Excitement_Of_Choice

“Continuing in the Sod Yesharim. Man was created with two faces, a male and female, back to back. Therefore, man has the ability to be both a giver and receiver. His uniqueness is that he can simultaneously give and remain attached to the notion that he is always a receiver from God. The choice of Man lies in remembering that he is always a receiver. This is the purpose of creation and man’s ego will always try and make him forget that. In the future, God will make it clear that the feminine ability of reception is much more exalted than the giving male ability. Completion comes about when man is able to think otherwise, yet chooses to acknowledge God’s will has the acting force”

A healthy society is one based on a society emulating the kindness and morality shared in Torah as Hashem’s Will

What could be more healthy and constructive than fitting ourselves into society in a productive and contributative way? In fact, when we see people who skirt society in order to fulfill their own needs, we label them with a sociopathology.

 

But what happens if there is a society that develops which falls below the standards of Torah? Most probably, that is all societies to a certain degree since people are imperfect. Torah tells us to have courts in order to keep society lawful.

 

In Torah there are stories of societies that were below standard, such as the generation of the flood, the generation that built the tower of bavel, and the generations that the prophets warned before the destruction of the temples. What if a person wanted at those times to fit into society and be productive and contributative but understood doing so was below Torah standards? Would they be considered sociopathic? Are the definitions based on majorities or is there a real spiritual society that we are part of and must remain part of no matter what?

 

The ten commandments of the Torah show us what the real spiritual society is for us to belong to at all times. We are part of Hashem’s Nishmas Am Yisrael and that role is the root for our society, no matter what outside forces may come to bear. How can we stave off the forces of assimilation which are so strong, causing intermarriage and secular values to become more prominent than Torah itself? And why is that even more important now than ever before, due to the changes in social standards and the more and more numerous differences between Torah values and secular ethics?

 

Each Jewish soul has ahavas Hashem and yiras Hashem inherited from Avraham Aveinu and Yitzchok Aveinu. Each Jewish soul has an inheritance of compassion from Yaakov Aveinu, who was able to bring into balance the duty of a soul in this world.

 

Despite how it looks like a physical world, this is a spiritual world contained completely within the mind and utterances of Hashem. Every moment, Hashem utters the world into existence. Thus, it is valuable to deepen our understanding of the utterances and the commandments given to the Jewish people that maintain those commandments and thereby bring Hashem’s light into time and space. As we learn this more and more deeply, may our ability to weather the bumps presented by our natural reactions be easier to traverse.

 

sefirot utterances plagues commandments holidays affirmations chart

video explaining the chart correlating the sefirot through commandments and affirmations for emunah

http://beyondanydoubts.com/2014/10/13/personal-prayer-help-apply-integrated-understanding-torah-avoda-chesed-moment-challenge/

sefirot utterances plagues commandments holidays affirmations chart

The Ten Utterances of Creation Parallel the Ten Commandments

10 + 10 = 10
 Moshe Miller

The Zohar, one of the earliest and  most important Jewish mystical texts, was written by Rabbi Shimon bar Yochai and his disciples. The following is an original translation, in bold face, of a selected text from the Zohar [vol. III, 11b ff.] on the first chapter of the Torah, together with selections based on major commentaries. The latter have been woven into the text itself, in plain face within parentheses, in order to provide the reader with a smooth, comprehensive text without requiring extensive footnotes, which are used mostly for technical information and sources. — M.M.

(“The world was created by means of ten utterances.”1 The following section explains the connection between the asarah ma’amorot [Ten Utterances] in Genesis and the aseret hadibrot [Ten Commandments] in Exodus 20.)

Rabbi Shimon bar Yochai taught: kaf asarah asarah(“Each incense bowl weighed ten sanctuary shekels”—lit:) each bowl ten ten.2 Why (the doubled words) “ten ten?” Once, to allude to the work of creation, and once to allude to the Torah. There are ten utterances in the creation of the world, and (corresponding to them) ten utterances in the Torah (the Ten Commandments).

What does this tell us? That the world was created for the sake of Torah, and as long as the Jewish people occupy themselves with Torah, the world will continue to exist. But if the Jewish people abandon Torah, the verse declares, “If not for My Covenant (the Torah3), I would not have set day and night, and the bounds of heaven and earth.”4

The Zohar now explains how the ten utterances parallel the Ten Commandments.
The 1st (commandment, instructing us to have faith in G-d) states: I am the Lord your G-d…” Regarding creation, the verse states: “There shall be light, and there was light.”5
From the verse “G-d is my light and salvation, whom shall I fear?”6 we learn that faith in the Holy One, blessed be He, is also called “light.” (Hence, light and faith in G-d, the first commandment, correspond.)

The 2nd states: “You shall have no other gods before Me,” and (the second utterance) states: “There shall be a firmament between the waters, and it shall divide between water and water.”

“There shall be a firmament,” refers to the Jewish people who are part of G-d Above,7 for they are attached to that plane which is called shemayim (Heaven , or firmament). “Between the waters,” — among the words of Torah (which is called water, as our Sages explain8) “And it (the Jewish people) shall divide between water and water” — between G-d, who is called “the Source of Living Water”9 and false deities which are called “broken wells”9  containing bitter, putrid and stagnant water. (Thus, the division between water and water is dependent on the Jewish people learning Torah.)

The 3rd states: “Do not take the name of G-d in vain,” and (the third utterance) states: “The waters below the firmament shall be gathered into one place..” Do not cause a separation in the unity of the waters (referring to the Shechinah — the indwelling Divine Presence10) by uttering a false oath.

The 4th states: “Remember the Sabbath to keep it holy,” and (the fourth utterance) states, “The earth shall sprout vegetation..” When does the earth become fertile and become covered with vegetation? On the Sabbath, when the bride (the Sabbath) unites with the King (G-d).11 This brings  forth vegetation and blessing for the world.  (Every weekday is provided its food by virtue of the blessing it receives from the Shabbath,12  just as the manna which came down only during the week, was by virtue of the Sabbath.13)

The 5th states: “Honor your father and mother,” and (the fifth utterance) states, “There shall be luminaries in the sky …” This means that the luminaries are your father and mother — the sun is your father, and the moon your mother, alluding to the Holy One, blessed be He, your father, as the verse states. “For the sun and its sheath are G-d, the Lord.”14   (The verse makes an association between G-d — who is the ultimate source of all “light” in the sense of Divine revelation — and the sun, the source of physical light.)  And the moon refers to Knesset Yisrael (the collective soul of the Jewish people), as the verse states (regarding Israel), “Your moon shall never disappear.” 15  (It seems that the intention here is that our “father and mother” — G-d, and the collective Jewish soul — are honored by the Torah which the Jewish people learn in this world, as our Sages explain, “There is no honor other than Torah.”16)

The 6th states: “Do not murder,” and (the sixth utterance) states “The waters shall teem with living creatures.” Do not kill a man, who is also called “a living creature.”17  And do not be like fish, the larger of which swallows the smaller.

The 7th states: “Do not commit adultery,” and (the seventh utterance) states, “The earth shall bring forth living creatures… in their species.” From this we learn that a man should not approach a woman who is not his soulmate. For this reason the verse, “in their species.” A woman must not bear children from one who is not her “species” i.e. her soul mate.

The 8th states: “Do not steal,” and (the eight utterance) states, “I have given you every seedbearing plant on the surface of the earth.” i.e. that which I have given you, and allowed you to use, is yours. Do not steal that which belongs to someone else.

The 9th states: “Do not testify as a false witness,” and (the ninth utterance) states, “We shall make man with Our image, of Our likeness.” Do not testify falsely against one who bears the Divine image. And if one testifies falsely, it is as if he blasphemed.

The 10th states: “Do not be envious of your neighbor’s wife…” and (the tenth utterance) states, “It is not good that man is alone. I will make him a helper to match him.” This refers to each person’s soul-mate who matches him perfectly. Hence, “Do not be envious of your neighbor’s wife…”

These are the ten utterances of creation, which parallel the Ten Commandments. Therefore the verse (quoted originally) states, “Each bowl weighed ten,” for they weigh the same. and by virtue of this the world survives and maintains equilibrium….

  1. Avot 5:1
    2. Numbers 7:86
    3. Or Yakar
    4. Yeremiah 33:25, Rashi
    5. Note that this passage in the Zohar does not regard the first word in the Torah, bereishit, as the first utterance, as explained previously. (Zohar 1:39b) Perhaps this is according to the view that the verse, “I am the Lord your G-d,” also expresses belief in G-d Himself, which is not a commandment, but precedes all commandments.  Nevertheless, in the light of other passages in the Zohar this seems unlikely.
    6. Psalms 27:1
    7. Job 31:2.
    8. Bava Kama 17a
    9. Jeremiah 2:13
    10. See Chagiga 14b regarding the advice of R. Akiva to the Sages who entered the Pardes: Do not say, “Water, water.” (i.e. cause a separation between the waters); Pardes Rimonim s.v. shayish
    11. Technically, this refers to the yichud (unification) of malchut and zair anpin – Commentaries
    12. Zohar vol.II,p 88a
    13. Zohar ibid
    14. Psalms 84:12. The Names used in this verse are Havayeh, the Tetragrammaton, denoting the transcendent revalation of G-d as He is in Himself, and Elokim, G-d as He is within creation.
    15. Isaiah 60:20
    16. Avot 6:3; Zohar vol.III, p. 81b.
    17.Genesis 2:7

Excerpted from a pioneering English translation, from the original Aramaic, of selected passages in the Zohar, together with commentary, by Rabbi Moshe Leib Miller, formerly an occasional guest teacher at Ascent and currently a Rosh Yeshiva in New Jersey.

 

A personal prayer to help apply integrated understanding of Torah, Avoda and Chesed in the moment of challenge

Please see the personal prayer below that reflects integrated understanding of the chart below it – print chart here    This general format for speaking with Hashem will hopefully help to  increase our integrated ability to serve Hashem in the moment: I feel constriction in emotion and a draw towards negativity! By bearing the burden of my own confusion of mind, please see that I choose to identify as a tzelem elokim here to reflect You into the world. Wow – thank you for that immediate relief of being connected to Your compassion so that I can exhibit compassion – immediately I am aware that I almost pulled the Shechina into the darkness of that natural lower urge! With love in my heart for Hashem and with total emunah in how Hashem has created a world with a being that has self-awareness in order for us to subjugate to Hashem, I declare Hashem Echad! I know it is all Hashem Who desires to give me reward for remembering that and choosing to align with Hashem rather than the natural forces that seem to be real in time and space that are designed to test my emunah and give me the opportunity to reflect Your Attributes of mercy into time and space.   Hashem I pray passionately to You redirecting the fire in my makeup from anger and fear and ask instead that You please help me! I only want to open the door to reflect Your Attributes into time and space! Please help me to bring the light into the world that is a revealed good! I desire to submit what feels real by Your design and test because I have total emunah that it is all from You and You desire only to see if this personal mini-akeidas Yitzchok is something I can submit out of love for You and understanding that reflecting You into the world is the real happiness available here and not a misleading worldly happiness that results in bitterness for the soul in being far from You.   With all my heart and all my soul and all my might, I ask for your help in applying the gift of Torah to give me a gifted way of handling this emotional challenge. You have given me naturally an ego, a self-awareness so that I understand how to project an image into the world. I choose to use my strength to project Your Image into the world because that is happiness. Happiness comes only from learning Torah, praying passionately to Hashem, and emulating Your attributes into time and space. All other pursuits of happiness, although they may appear to have gratifications on a level of time and space, ultimately involve my soul and trap the Shechina in the kelipas of taiva and desire thereby inadvertently nurturing the lower forces in the world, heaven forbid that the soul that You give me remain trapped and fueling what is despicable and lowly. I no longer see as the natural gratifications that the lower forces offer as ‘payoff” such as the feeling of being right or communicating something very important in a way that hurts another person by throwing them into the grips of their challenges! I know that You Hashem are the Source of all vitality and I have emunah to redirect all my strength to learning Torah, praying passionately for only good to come out of this matter, and to help me project Your image into time and space, for doing so is the true happiness.   The feeling of calmness is reality, for Hashem’s reality as we know from Shabbos, is peace and tranquility. Help me quiet the natural bodily responses by saying Hashem Echad with integrated understanding and love and awe.   Please accept my teshuva and may it be a merit for klal yisrael, that whatever light from the kelipas I have been able to return into service of Hashem should be viewed as something beneficial for our people, bringing blessings, achdus and redemption closer.

sefirot utterances plagues commandments holidays affirmations chart

The Ten Utterances of Creation Parallel the Ten Commandments
10 + 10 = 10
Moshe Miller
The Zohar, one of the earliest and most important Jewish mystical texts, was written by Rabbi Shimon bar Yochai and his disciples. The following is an original translation, in bold face, of a selected text from the Zohar [vol. III, 11b ff.] on the first chapter of the Torah, together with selections based on major commentaries. The latter have been woven into the text itself, in plain face within parentheses, in order to provide the reader with a smooth, comprehensive text without requiring extensive footnotes, which are used mostly for technical information and sources. — M.M.
(“The world was created by means of ten utterances.”1 The following section explains the connection between the asarah ma’amorot [Ten Utterances] in Genesis and the aseret hadibrot [Ten Commandments] in Exodus 20.)
Rabbi Shimon bar Yochai taught: kaf asarah asarah — (“Each incense bowl weighed ten sanctuary shekels”—lit:) each bowl ten ten.2 Why (the doubled words) “ten ten?” Once, to allude to the work of creation, and once to allude to the Torah. There are ten utterances in the creation of the world, and (corresponding to them) ten utterances in the Torah (the Ten Commandments).
What does this tell us? That the world was created for the sake of Torah, and as long as the Jewish people occupy themselves with Torah, the world will continue to exist. But if the Jewish people abandon Torah, the verse declares, “If not for My Covenant (the Torah3), I would not have set day and night, and the bounds of heaven and earth.”4
The Zohar now explains how the ten utterances parallel the Ten Commandments.
The 1st (commandment, instructing us to have faith in G-d) states: I am the Lord your G-d…” Regarding creation, the verse states: “There shall be light, and there was light.”5
From the verse “G-d is my light and salvation, whom shall I fear?”6 we learn that faith in the Holy One, blessed be He, is also called “light.” (Hence, light and faith in G-d, the first commandment, correspond.)
The 2nd states: “You shall have no other gods before Me,” and (the second utterance) states: “There shall be a firmament between the waters, and it shall divide between water and water.”
“There shall be a firmament,” refers to the Jewish people who are part of G-d Above,7 for they are attached to that plane which is called shemayim (Heaven , or firmament). “Between the waters,” — among the words of Torah (which is called water, as our Sages explain8) “And it (the Jewish people) shall divide between water and water” — between G-d, who is called “the Source of Living Water”9 and false deities which are called “broken wells”9 containing bitter, putrid and stagnant water. (Thus, the division between water and water is dependent on the Jewish people learning Torah.)
The 3rd states: “Do not take the name of G-d in vain,” and (the third utterance) states: “The waters below the firmament shall be gathered into one place..” Do not cause a separation in the unity of the waters (referring to the Shechinah — the indwelling Divine Presence10) by uttering a false oath.
The 4th states: “Remember the Sabbath to keep it holy,” and (the fourth utterance) states, “The earth shall sprout vegetation..” When does the earth become fertile and become covered with vegetation? On the Sabbath, when the bride (the Sabbath) unites with the King (G-d).11 This brings forth vegetation and blessing for the world. (Every weekday is provided its food by virtue of the blessing it receives from the Shabbath,12 just as the manna which came down only during the week, was by virtue of the Sabbath.13)
The 5th states: “Honor your father and mother,” and (the fifth utterance) states, “There shall be luminaries in the sky …” This means that the luminaries are your father and mother — the sun is your father, and the moon your mother, alluding to the Holy One, blessed be He, your father, as the verse states. “For the sun and its sheath are G-d, the Lord.”14 (The verse makes an association between G-d — who is the ultimate source of all “light” in the sense of Divine revelation — and the sun, the source of physical light.) And the moon refers to Knesset Yisrael (the collective soul of the Jewish people), as the verse states (regarding Israel), “Your moon shall never disappear.” 15 (It seems that the intention here is that our “father and mother” — G-d, and the collective Jewish soul — are honored by the Torah which the Jewish people learn in this world, as our Sages explain, “There is no honor other than Torah.”16)
The 6th states: “Do not murder,” and (the sixth utterance) states “The waters shall teem with living creatures.” Do not kill a man, who is also called “a living creature.”17 And do not be like fish, the larger of which swallows the smaller.
The 7th states: “Do not commit adultery,” and (the seventh utterance) states, “The earth shall bring forth living creatures… in their species.” From this we learn that a man should not approach a woman who is not his soulmate. For this reason the verse, “in their species.” A woman must not bear children from one who is not her “species” i.e. her soul mate.
The 8th states: “Do not steal,” and (the eight utterance) states, “I have given you every seedbearing plant on the surface of the earth.” i.e. that which I have given you, and allowed you to use, is yours. Do not steal that which belongs to someone else.
The 9th states: “Do not testify as a false witness,” and (the ninth utterance) states, “We shall make man with Our image, of Our likeness.” Do not testify falsely against one who bears the Divine image. And if one testifies falsely, it is as if he blasphemed.
The 10th states: “Do not be envious of your neighbor’s wife…” and (the tenth utterance) states, “It is not good that man is alone. I will make him a helper to match him.” This refers to each person’s soul-mate who matches him perfectly. Hence, “Do not be envious of your neighbor’s wife…”
These are the ten utterances of creation, which parallel the Ten Commandments. Therefore the verse (quoted originally) states, “Each bowl weighed ten,” for they weigh the same. and by virtue of this the world survives and maintains equilibrium….
1. Avot 5:1
2. Numbers 7:86
3. Or Yakar
4. Yeremiah 33:25, Rashi
5. Note that this passage in the Zohar does not regard the first word in the Torah, bereishit, as the first utterance, as explained previously. (Zohar 1:39b) Perhaps this is according to the view that the verse, “I am the Lord your G-d,” also expresses belief in G-d Himself, which is not a commandment, but precedes all commandments. Nevertheless, in the light of other passages in the Zohar this seems unlikely.
6. Psalms 27:1
7. Job 31:2.
8. Bava Kama 17a
9. Jeremiah 2:13
10. See Chagiga 14b regarding the advice of R. Akiva to the Sages who entered the Pardes: Do not say, “Water, water.” (i.e. cause a separation between the waters); Pardes Rimonim s.v. shayish
11. Technically, this refers to the yichud (unification) of malchut and zair anpin – Commentaries
12. Zohar vol.II,p 88a
13. Zohar ibid
14. Psalms 84:12. The Names used in this verse are Havayeh, the Tetragrammaton, denoting the transcendent revalation of G-d as He is in Himself, and Elokim, G-d as He is within creation.
15. Isaiah 60:20
16. Avot 6:3; Zohar vol.III, p. 81b.
17.Genesis 2:7
Excerpted from a pioneering English translation, from the original Aramaic, of selected passages in the Zohar, together with commentary, by Rabbi Moshe Leib Miller, formerly an occasional guest teacher at Ascent and currently a Rosh Yeshiva in New Jersey.