Monthly Archives: November 2014

Understanding our inner world to reach menuchas hanefesh – intro

Here are the ideas that we have brought forward from the 40 day emunah work group:


1.  The native intellect with its logic and sense of autonomy are born in and only of time and space and therefore pose an inherent flaw, a basic falsehood, because Torah tells us that in all the world there is only the glory of Hashem Who is One.

2.  The neshama of a person is breathed into a body but it is the deepest thing in the universe, connecting to the crown in the upper yud of the name Havaya, and its intelligence is made in the image of the 13 attributes of mercy.  It seeks expression in time and space in order to bring that likeness into fruition in this lowest world.  To understand more, read Tomer Devorah, but the summary of the goals of the neshama are to tolerate insult, overlook faults, bear the burden of confusion of mind inherent in being a soul in a body, forgive and cast sins into the sea.


3.  The heart receives with its neshama an internalized experience that is external to neshama but feels internal rooted in the fear of abandonment and fear of annihilation that resulted from Adom’s eating from the tree of the knowledge of good and evil.  As soon as this mixture of neshama and fear enter our hearts, the logical native intellect begins its scanning process and reasoning to try to resolve in time and space goals the fears.  THE BREAKTHROUGH FROM THE 40 DAYS LIES IN OUR DISBELIEVING THAT THE SOLUTION CAN COME FROM TIME AND SPACE MATTERS..


4. Fear of abandonment and fear of annihilation that constantly trigger our physical brain to preserve itself are fallen awe of Hashem, a consciousness that shattered due to Adom’s sin, which we recognize as the true task of being alive in every moment – to regain that consciousness using free will to pray to Hashem that all we want is Hashem and for all our strength to serve Him.  This is the goal of the Shema, for us to comprehend deeply that regardless of the daily strivings that compose our lives, there is an encompassing striving that must be threaded through every moment regarding serving Hashem in order to put together the consciousness that fell into physicality and ego in time and space with the consciousness of the neshama that gives us life.


5. Defining our esteem based on our effort to emulate the 13 attributes of Hashem in every moment in order to lead Hashem’s attributes through the taivas and gaivas so that He can be felt in time and space is the mission of Nishmas Am Yisrael.   We are empowered to make this choice and use speech towards this goal, and yearning to do so alone is the dynamic process that breaks the barriers of cynicism and comic relief that brings our coping mechanisms that help us with our fears to the level of really being able to redirect the parts of our neshama that became trapped during the development of native intellect because of the native intellect’s inherent flaws and limitations.


6. Having the emunah to trust that the experience of clarity and relief we have from our negativity when we struggle is a power of the soul we can activate out of love for Hashem.  With that emunah, we have the free will to uplift fallen fear to awe in how Hashem creates the world in order to then be able to lead the 13 attributes of mercy into time and space through our prayers and actions.  This helps us keep the 9th commandment, do not bear false witness, which commandment maintains the 9th utterance, let us make man in the image of the 13 attributes of mercy, which is the yesod, the foundation of the world.


7.  The ninth commandment parallels shabbos, which sends forth vegetation.  Thus the keeping of the ninth commandment, with the respect for ourselves and others as being made in the image of Hashem, requires us to rectify the natural reactions inherent in physical existence, ego and personality, affected by water, fire, wind and earth.  Consciousness that we here primarily to rectify and direct in our prayers and actions ALL of the energy in service of Hashem provides the relief from fears of abandonment and fears of annihilation that come constantly through our hearts and physical existence.


For more on suffering and tragedy please see Rabbi Schwartz

The Beginning of Wisdom is Awe of Hashem

The beginning of wisdom is awe of Hashem – good understanding to all their practitioners; His praise endures forever. Blessed is the Name of His glorious kingdom forever and ever.
This is the second thing we say in the morning, after mode ani, thank you for returning my soul to me with compassion, abundant is Your faithfulness.

Blessed is the name of His glorious kingdom is also the second line of the Shema.
Adom, was formed from the land, from the dirt, from the elements that compose all the universe, the foundations of the world, solid, earth, liquid, water, wind, air, and radioactive, fire. Into this molded form, Hashem breathes a soul. The word breathe is nishama, the same as neshama. The soul that is breathed into us is fashioned in the image of Hashem’s 13 attributes of mercy. The body that is formed from the earth is fashioned from the utterances that give a distinct shape and appearance and functioning yet are rooted in Hashem Who conceals Himself in the matter that serves as a shell over His Presence. A being that is a soul and a body with free will and the creative gift of speech is empowered to bridle the hidden strength of every atom in our physical existence to the 13 attributes of mercy in order that our being be harnessed as Hashem’s servant in time and space.

This includes every ounce of motivation triggered by our native intellect. The native intellect is born in time and space, grows in time and space, trusts in its capabilities to dominate time and space and survive. Yet ultimately there is an inherent flaw that native intellect has – it believes it is autonomous and independent and totally self-determining. While we do have free will to choose who we are, ultimately we face the truth that there is something beyond us that determines our success. We may call it fate, or chance or luck. But if we are willing to do the repair that we were sent here to do, inevitably we come to understand the mission is NOT to compete with each other, NOT to subjugate and dominate each other, but rather to yearn to the One Who is in Power that our urges in these matters once again revert to nothingness as they were before Adom sinned, accepting with love in our hearts Hashem’s Omniscience.

The beginning of wisdom is awe of Hashem. In every moment that our egos are offended, instead of restoring ourselves with cynical remarks, comic relief, or any other coping mechanism designed to strengthen our resolve to do Hashem’s will, lift up our native intellect by opening up our imagination to yearning in the moment for Hashem. All we want is You Hashem, we don’t want anything else. We don’t want all this separation. We don’t want all these lust and passions that control us. We don’t want all these aveiras. We only want You. We appreciate being made in Your image and wish only for all our physical being to reflect You. By virtue of arousing love for You and with awe that in this moment yearning only for You somehow completes my soul correction, please remold all the life force of native intellect to strengthen the channels within me to reflect You into my speech and deeds. Imagine the light we could produce if each time our ego was affronted we move above native intellect and yearn for Hashem’s attributes of mercy to flow through us because OUT OF LOVE FOR HASHEM AND AWE IN HOW HE HAS CREATED THE WORLD WE ACCEPT AND RECOGNIZE OUR ROLE IN UNIFYING THE ENERGIES STIMULATED THROUGH OUR BODIES AND EGOS WITH THE BREATH WITH WHICH HE CONSTANTLY EXTENDS LIFE TO US, PATIENTLY WAITING FOR US TO BE MESIRAS NEFESH OUR SELF-AWARE GOALS IN FAVOR OF SAYING HASHEM ECHAD..

The more we kick and scream and defend our rights even according to Torah, the more we insulate ourselves from really identifying the purpose of our life and the work of our individual soul corrections. If we are ever going to accomplish what we were sent here to do, choosing to accept at least in principle this mission and yearning to move into that space is a start. In this way, we gain a role above native intellect and responding within its messages in order that we hear a higher message dropping in from a part of our soul that did not develop in time and space but rather extends from this world to the
Throne of Glory.

The soul of a person is the deepest thing in the world. Let us strive to at least yearn for it to heal us and help us bring merit and blessings to our families and the world.

Conclusion of 40 day affirmations for emunah building – the beginning of wisdom is awe of Hashem and how He has created us and the world

The work we have done from 17 of Tammuz to today, almost 6 months, has hopefully brought us to open up the possibility that intellect above native intellect is the beginning of wisdom, that having awe in how Hashem has created us and the world .
The affirmations of Torah to build us in menuchas hanefesh along with the readings of nefesh hachaim, getting to know your inner world, and service of the heart on tefilla will hopefully help us comprehend more and more about intellect based in Torah and how to channel the light from within our nefesh to strengthen our ability to withstand tests and instead reflect 13 attributes of mercy into the world.
To join our workgroup for women please go to  contact page.
Please also share  which is for men and women to learnTorah relevant to strengthening and growing in the trait of watchfulness, guarding our souls,

Rabbi Moshe Wolfson Parshas Vayetzei Yaakov redeems the souls of the Jewish People and Rochel Mothers the souls

Yaakov rectifies the souls of the Jewish people who were so corrupted after the mabul and dor haflaga that they could only come back as animals, under Lavan!  the whole story of the speckled herds is Yaakov bringing the souls to rectification under his shepherding and bringing them to Israel.  this generation then became born as the generation that left mitzrayim after undergoing that purification and then going to Sinai
The souls could not have rectified themselves because they had fallen too low.  Yaakov had to rectify them.
Let’s redouble our efforts to relate to native intellect from the consciousness of rectification of what Hashem wants us to fix and NOT believe the messages that draw us to approach our emotions of the native intellect from within the menu of options that the native intellect is good at.  Learning Torah, praying fervently to Hashem, and emulating Him, Torah, Avoda, Chesed, activated by emunah with love and awe in our hearts, is the choice to pursue to redeem our own light from the dark grip of native intellect and the shechina in galus with our darkness


Rabbi Moshe Wolfson on Vayeitxe

Part 2: Rachel Mothers the Jewish People During Exile


Yaakov’s Meets Rachel Herding her Father’s Sheep


As mentioned in the beginning of Part 1, when Yaakov arrived at Charan he found a few shepherds idling at the well. When Yaakov asked them why they weren’t watering their flocks, they explained that the boulder which covered the mouth of the well could only be lifted through the combined effort of all the shepherds and they were waiting for the other herders to arrive. As they were talking, Rachel arrived together with the sheep of her father, Lavan. When Yaakov saw Rachel and the sheep of Lavan, he stepped over to the well, rolled off the stone and watered Lavan’s sheep.

In relating this episode, the verse1 makes it very clear that Yaakov lifted the stone off

the well not only for Rachel’s sake, but for the sake of Lavan’s sheep too and it mentions Rachel in the same phrase as the sheep as if they were both of equal importance. What was the significance of these sheep that they deserve mention together with our noble matriarch Rachel? Were they anything more than just the property of Yaakov’s future bride’s father?


A History of Jewish Souls


These sheep, Zohar explains, were no ordinary livestock. Through explaining the significance of these animals, Zohar lifts the veil of the physical world, allowing us a glimpse of the inner workings of the first two thousand years of history. Says Zohar: there are 600,000 primary Jewish souls.2 All of these had to be born and developed into mature people in order to form the nation which could receive the Torah. The 600,000 adult males3 who left Egypt and were present at Har Sinai were these souls.

However, Jewish souls had not been born for the first time in Egypt. Hashem had already sent these souls down in order to give them the Torah twice, once during the generation of the Mabul and again during the Dor Haflaga, generation of Dispersion, both attempts ending in failure. Noach was supposed to have given the Torah to the people of his generation4, but was unable to do so due to their terrible sinning. Instead of readying themselves for receiving the Torah, both of these generations sinned grievously and were thus tragically destroyed.


Corrupted Souls


After their second decent to this world during which they again sinned terribly, the state of Jewish souls was dismal. They had corrupted themselves to the point of not only being




1 Bereishis 29:10

2 When there are more than 600,000 Jews it means that each individual has only a part of one of these souls.

3 Each man’s wife was the other half of his soul. This is explained much more deeply in Section 1, Chapter 6, “The Origin of the Jewish People and of Jewish Marriages.”

4 Kabbalah teaches that he had the soul of Moshe Rabbeinu.


unworthy of forming the nation of God, but of even being born as human beings. They could only be born again as animals.

The idea of human souls being born into animals should not be as strange to us as it seems. Don’t we all know of people who, although they wear respectable suits, matching ties and perfectly gelled hairdos, are jealous and wily like snakes, viscously violent as lions, or full of lust like dogs? These people have followed their base temptation time enough to reduce the state of their souls to be fitting to be born again as animals.

A very materialistic man was walking up the stairs of the Rebbe of Rizhin’s house. The Rebbe asked his attendant, “Who is this cow who is walking up the steps?” The Rebbe saw only the spiritual essence of every physical entity, and this man, by constantly gratifying the animal side of his personality, had corrupted his soul so that it became fitting for an animal. 5


Lavan’s Sheep


Jewish souls began being born as Lavan’s sheep and not arbitrarily. For as discussed in Part 1 of Mearas HaMachpelah, a person can purify and elevate himself until he becomes so Godly that he embodies Godliness itself, and here we will state that the opposite is also true. Through continuous sinning a person can corrupt himself to the point that the evil forces find his being suitable as their dwelling.

Lavan was so terrible a sinner that the chief of evil forces, the Satan himself, found his home and his being a haven. Jewish souls, having followed the directives of the Satan in previous lifetimes, placed themselves under his terrible jurisdiction and when born again as animals found themselves as the possessions of Lavan, the Satan’s embodiment.


Yaakov’s Role in Rectifying and Redeeming Jewish Souls


However, Hashem ensures that no soul can be eternally damned and that is why He gave tzaddikim the power of rectifying and elevating souls who, through their sin, rendered themselves unable of doing so themselves.6 The tzaddik chosen for the task of rehabilitating all 600,000 Jewish souls was Yaakov.

Yaakov spent fourteen years spiritually preparing himself for this enormously difficult task in the Yeshiva of Shem and Ever and when done he descended into the bitter exile where Jewish souls found themselves and began rectifying them, thus releasing them from Lavan’s clutches.

At the end of his stay at Lavan, the Midrash teaches, Yaakov had acquired 600,000 flocks of sheep.7 This means that he had succeeded in his task; all of the 600,000 primary Jewish soul



5 This story is brought down in the Sefer, Mizkenan Esbonan, a sefer of stories told over by the Rebbes of Slonim.  6 Although the concept of tzaddikim rectifying souls may be difficult for some to digest, there are still people alive today who can have been in contact with Tzaddikim who were renown as being constantly occupied rectifying the thousands of souls who would come to them for a tikun. Among these tzaddikim were the Rebbes of Belze, the Ribnitze Rebbe and R’ Shlomke Zville.

7 Rabbah, Bereishis 73:11 Each of the 600,000 souls are primary souls and can be subdivided into many people.


had been released from Lavan’s captivity and were in the possession of their loving Patriarch Yaakov who brought them to Eretz Yisrael.8

Slowly, they began being born as member of the Jewish people and were purified in the crucible of suffering that was Egypt until they were ready to receive the Torah.9


Rachel Cares for Jewish Souls in Exile


Before Yaakov arrived at Charan, these souls were alone in their bitter spiritual exile under the control of Lavan’s demons. Were Jewish souls then completely alone? Is there anyone who is granted the task of descending along with Jewish souls into the darkest depth of depravity and caring for them even there? During exile, when Jewish souls are banished to settings bereft of goodness, are they all alone? Is there any aspect of Godliness which remains at the side of a Jew in even the lowliest dungeon of hell?

Yes. In Part 1, we discussed that Rachel was the person who embodied the Perceptible Shechina, the aspect of Godliness which is present in the physical world. Although during exile the Perceptible Shechina is cloaked in layers of inky blackness and that is why we can so little perceive Godliness then, this does not mean that God’s presence abandons us. Even in our darkest moments, Rachel’s aspect of Godliness, the Perceptible Shechina accompanies us.

It is perhaps unseen, but definitely present, and serves the role of the loving, compassionate mother who silently and lovingly cares for both the spiritual and physical needs of her downtrodden, punished children. The Perceptible Shechina cries with Jews in exile, feeling the pain of every whiplash and hunger pang and ensures our physical and spiritual survival. Rachel, who embodies this aspect of Shechina, acutely feels the physical agony and painful spiritual emptiness endured by her children in exile and that is why it is Rachel’s cry on behalf of the Jewish people which can be heard echoing in Ramah until this day, as Yirmiyahu relates.


Yaakov Waters the Sheep


When Yaakov saw Rachel, he immediately understood that she represented the Perceptible Shechina who descends into exile along with the Jewish people and that the sheep of Lavan were exiled Jewish souls whom she was caring for, comforting, and crying with. He was immediately overcome by an overwhelming desire to do something for these poor Jewish souls; to somehow make their exile easier for them; to help them hold out until they would be able to



8 There were tzaddikim who remembered their previous incarnations. Among them were the Yismach Moshe and Rebbe of Apt. These tzaddikim remembered being sheep under Yaakov’s care and were even able to teach their disciples the song which Yaakov had played to them on his flute (Chassidim today still know this tune). The Yismach Moshe pointed to a mark on his shoulder he had received from a bang of Yaakov’s stick. May we all merit finding a mark within ourselves inflicted by the sweet, holy stick of Yaakov.

9 Knowing the history of Jewish souls enables us to understand the Divine justness of tiny babies being made to

suffer so terribly drowning in the Nile and being built into the pyramids. There were those who had sinned many times during the generation of the Mabul but had been drowned only once and had to be born again to drown again and thus achieve rectification. Those who had sinned building the Tower of Babel had to be born again and built into the buildings to have the stains on their souls cleansed.


be redeemed. He wished to roll the heavy stone of despair off their hearts and therefore immediately rolled the stone off the well.10

Yaakov understood that he could not redeem them from Lavan right away because they were not yet ready. He offered to work for Lavan for seven years during which he would serve as their shepherd, rectifying them so that they could be born as his descendents.


Rachel Cries With Us and For Us in Exile


Rachel’s primary task was to care for the exiled Jewish souls. Therefore, she died as soon as Yaakov and his young family along with their livestock entered Eretz Yisrael. She was interred on the open road so that she would immediately be ready to resume her role again when the Jews would be exiled after the destruction of the Bais HaMikdash.

On the way to exile they would pass by her tombstone and fling themselves upon it begging Hashem for mercy and protection. Rachel would once again bear the heavy yoke of Jewish pain in exile. Yirmiyahu describes her cries, “A voice was heard in Ramah, sighing and bitter wailing, Rachel is crying for her children’s sake.” Rachel still cries, Zohar teaches, she continues to cry throughout the entire exile.

The Rebbe of Sadiger said that he saw a vision of his father, the Rebbe of Rizhin, after he had already passed away, standing bent over a torrential river. The Rizhiner explained to his son that this river is composed of Jewish tears in exile.

Kever Rachel is where Jewish tears gather to form this raging river.

Rachel is not passive. She rents the heavens with her tears. Out of all the great leaders of the Jewish people it was she who extracted the promise of the Ultimate Redemption from Hashem (see Part 3). Her tears protect the Jewish people. Today, when the Jewish people are in so much danger, if we find ourselves by Kever Rachel, we should pray for a salvation and arouse our mother to cry harder for our sake.


A Loving Mother


In Rachel we always find the loving, empathetic ear of a mother. She rejoices in our successes, takes pleasure in our happiness and cries with us and for us so that we be relieved of our troubles.

The Lelover Rebbe came to Kever Rachel on 11 Cheshvan, the day when Rachel died. He saw groups of Sephardic Jews making big Seudos (banquets). It bothered him that people were feasting in such a holy place until one Sephardic man came over to him and said, “A mother likes to see her children eating!” Since then the Rebbe himself began making Seudos here.

His son-in-law, being a Satmar chassid, followed the directives of the Satmar Rebbe who forbade going to any of the sites captured by the Zionist army during the ’67 war in order to express protest of the anti-Torah ideology of the



10 A well, the Midrash teaches, hints to the Jewish people.


Zionists. However, the Lelover Rebbe advised him to go to Kever Rachel anyways because, ןטעב סעלא ןעמ ןעק עמאמ א ייב, from a mother one can ask for anything.

Zohar tells us that whenever the Jewish people are in trouble and need a Yeshua they can go to Kever Rachel and pray there. With her prayers she effects more salvations than any of our other great ancestors. By Kever Rachel we can pray for anything, be it a personal, communal or global yeshua and know that we will be helped.




As Yaakov herded the sheep, he continuously recited the fifteen Shir Hamalos. It is very appropriate to recite these fifteen chapters of Tehilim by the burial place of Rachel, who the Torah records as his primary wife. When we recite the Shir Hamalos by Kever Rachel Imeinu, our recital is magnified in its intensity and power because we can be sure that Yaakov recites them along with us.

Each of the daily prayers was established by another one of the Patriarchs. The evening prayer, Maariv, is Yaakov’s prayer and therefore one should endeavor to daven Maariv at the burial site of his wife, Rachel.

Hashem should help that our Tefilos at Kever Rachel should join with those of the entire Jewish people, with the prayers of the tzaddikim of the generations who poured their hearts out in this place, and with Rachel Imeinu’s continuous entreaties on our behalf to effect a permanent Yeshuah, salvation, so that Hashem should take His sheep out of exile and reveal His light upon the entire world.




Overcome earthiness of native intellect to free consciousness for rectifications based on Torah – free will and prayer are the tools

Redeem the “land”  which is broadcast in the media and from the mouths of our enemies can be a cry demanding that mankind redeem our bodies in time and space from running according to native intellect. Adom is drawn from the land.  Hashem’s Name, Torah, Eretz Yisrael and the soul of Nishmas Am Yisrael are One.  Instead of native intellect running us, we are to free ourselves from that slavery and have Torah and the intellect from Torah be the source for our emotions and deeds, with our emunah and subjective gifts of our soul leading Hashem’s Torah and attributes as imprints upon time and space.

When our native intellect invades our davening, when our mind runs towards the physical realities in time and space, we can see how our earthly existence feels like a priority.  The more solid our belief that what we have to go to is pressing and important enough to permit its thoughts into our minds interfering with our love of Hashem and desire to connect for a moment as a soul with its Creator, the more of our soul becomes trapped in those beliefs.  It begins to feel like “the real me” when in fact, what Hashem creates is our soul and what we are feeling, although our very lives, is the shell giving us opportunity in time and space to serve as the channel leading Hashem into our hearts, speech and deeds.

Which will remain dominant over our hearts, native intellect or intellect from Torah?

When we experience the feelings associates naturally with native intellect, that is our earthiness.  All of its messages are coming from our physicality and our logic and reasoning.  Some of it is meritorious.  But approaching our native intellect only from within native intellect eventually brings us to destruction because the body and earthiness are not truly autonomous independent creations.  They are individual unique shells given the strength to reveal or not to reveal the talents and gifts built into us from the deepest places within, our higher soul.  To access those talents and gifts and harness them to reveal the soul that is made in the image of Hashem’s 13 attributes of mercy, the native intellect must submit its strength and access to the body’s neurocircuitry to serving Hashem with all our heart, all our soul and all our might.  That is the Shema.  Each moment, we have this struggle.  Where do we view our moments from, within native intellect using native intellect or with conscious of native intellect scanning to see what rectification Hashem desires us to bring rectification to using the light we can release in teshuva redirected from the instincts triggered through native intellect to tolerating insults, overlooking faults, bearing the burden of confusion of mind, forgiving and casting sins into the sea.  If we want to grasp onto any hatred or any justification for holding negativity that the native intellect suggests, that too is light we can pray fervently to Hashem with yearning that the light instead be redirected into His Service.

All we want is Hashem in this world.  He is the only currency.  His Light fills everything.  We can no longer accept the slavery that the native intellect draws us to – that of living in time and space seeking goals that primarily speak to survival and avoiding fears of abandonment and annihilation.  Instead, we submit with love and awe that  what must happen for intellect to flow into the world that reflects Hashem is that WE must choose to send the native intellect’s draw, that energy, back to its mother, bina, imagination, freeing the Shechina from the darkness.  Then we can utilize the strength of all the light, that especially strong earthiness, to form ourselves into a beautiful polished shofar to breath through our speech and deeds Hashem’s light into the world.

The mitzvah of sending away the mother bird to keep its eggs comes to mind.  Send away the light trapping us in native intellect but refill it with the added light of tolerating insults, overlooking faults, bearing the burden of confusion of mind, forgiving and casting sins into the sea, thereby leading Hashem’s attributes of mercy into the world through the taivas and gaivas and making His Glory visible.  We are Nishmas Am Yisrael.  As long as we are alive, this is the role we are created for.  We can turn darkness into light by understanding that removing our native intellect unmasks the light and gives into our hands with Torah as our guide the role of tikun, of fixing, the consciousness that broke when Adom fell.

Ma’ayanei HaYeshua (31) An Inner Cry For Redemption Rav Moshe Weinberger

Ma’ayanei HaYeshua (31) An Inner Cry For Redemption

Chapter 16, page 39. When one begins to feel the night is the darkest, that is the moment where it begins to get light. We are at a time where the last generation of exile and the first of redemption are living. Only after complete concealment can any movement towards revelation happen. We must not forget redemption, by succumbing to exile. A Jew must always cry out to God and feel the pain and hardship of exile. God will hear the inner essence of the cry, regardless if the cry is for physical or spiritual pain. God knows, and He cares. We have to show that we do to.

How to tie the enumah into opportunity in the moment


After the recording we said that if we try to look at our native intellect from within the native intellect, we head towards destruction.  We can instead realize we have confusion of mind in that moment which means we choose to emulate Hashem who us patient with us in our struggle, bearing the burden of our own confusion of mind.  From THAT place of consciousness oriented toward serving Hashem and doing a rectification, we can observe the native intellect.

We also said the stronger the protests of the native intellect, the more of our soul is bound up with a corrupted thought. It may be telling us not to trust anything but it  Peoiple who have undergone abuse or emotional trauma are more likely to have more of their soul invested on trusting the native intellect however it has figured out to survive.  Nevertheless, all of that light CAN instead bring healing to a person simply by permitting higher consciousness to see what needs to be rectified through free willed choice and prayer.  Who will run our hearts, native intellect?  The stronger what we have to overcome in native intellect, the stronger the vessel to lead Hashem’s Torah and 13 attributes through the taivas and gaivas into time and space.

Overcoming the pain of humiliation – freedom from shame and blame

Do you remember when you were little and did something wrong and your older sibling ran to tell your parents about it? There we are, wrong, betrayed, and subject to punishment. We may or may not have known that we did something wrong, but for sure, looking at it is now far too painful – it triggers our fears of loss of love which means abandonment to a child and fears of being lowered in the eyes of those we love which means annihilation to a child.


Thus the area in which we made a mistake in need of correction becomes covered over with a thick layer of pain that triggers our defense mechanisms . We want to be loved and valued therefore we can’t admit to what we did because of what it means in the eyes of those we would be shamed before. So how can we ever do the simple work of self-improvement?


Now take a look at the same scene, where we do something wrong and we beg our older sibling to not tell. PLEASE don’t tell on me. We know we did something wrong, but we are begging and relying on their love for us to not tell. They agree and boy do we feel loved and valued!! Our relationship just got stronger!! But now what? Do I try to improve myself? The parents are the ones who could have guided me to correction.   I may have bonded with my siblings in a silent pact, but I still have the faults!!


Third scene is the same as the second, only the older sibling has power over us and says they won’t tell but we have to do their bidding for them for a week. Humiliation!!! We are subjugated to them. It is blackmail!!


Ultimately the work must be done. How do we avoid the shame and blame and humiliation as well as the trap of denial?


All of what is stirred up within us when we are in a challenge, no matter how negative and all-encompassing it feels, can be viewed from the perspective of consciousness as self-awareness based in entitlements, basic human nature that feels like all of me. Consciousness that we are made in the image of Hashem’s 13 attributes of mercy and understanding the soul has the power of emunah, faith in Hashem as well as the power of ratzon, free will to choose our identity, puts us in a position to do rectification. And THAT is the purpose for which each one of us is alive, to provide through the effort we make with consciousness in refolding all our heart, soul and might into serving Hashem, a rectification for the four basic types of elements water fire wind and earth.


When we feel humiliated and instead of subjugating ourselves to the one exerting power, with love in our heart and awe for how Hashem has created the world, we can choose to wean ourselves back to being made in the image of Hashem’s 13 attributes of mercy for the purpose of rectifying the foundations of the world water, desire, fire, passions, wind, speech and earth, solid existence and humility. Let’s be conscious that the effort to do so fulfills Hashem’s purpose in creation, which is for Nishmas Am Yisrael to lead His 13 attributes of mercy into time and space through the vessel of our bodies and neurocircuitry. We can take the strength that comes constricted to us and with emunah and free will and prayer, lead into that very strength Torah principles and Hashem’s characteristics to override the influences native intellect is drawn down by. Instead, we can be conscious beings choosing to live as souls in time and space utilizing the subservient body in the service of Hashem.



Humiliation hurts exponentially more if we identify ourselves with native intellect messages of self-awareness and feel we have to overpower the one subjugating us. Instead, see that whomever might be trying to exert power over us is doing so because of their own fears of abandonment and annihilation, which they may long ago have given up overcoming, accepting that pit in their stomach and seeking nurture and esteem based on subjugating others. They are made in the image of Hashem’s 13 attributes of mercy but they are blind to it and internal pain stands as an obstacle to the work of free will and prayer that could help bring the wells of their inner world more to the surface in a healing way. Thus when we are humiliated, we have the opportunity to keep the 9th commandment do not bear false witness about ourselves as well as the opportunity to pray for the foundational elements that cover over our souls to be cleaned off, so that we can all have the breakthroughs we need to reflect more and more of Hashem’s 13 attributes of mercy into the world.


In the end, the entire matter of native intellect and the traps we fall into and the traps others set for us because of the trap they may find themselves in IS the human experience in time and space UNLESS we have Torah and awareness that we are made in the image of Hashem. It is then that we can see how the constriction can be used to do the fixing each person has the powers to do. With emunah and raton, faith and will, we attest to our love of Hashem and awe in how He has created a world, given us free will, and a leading roll in determining how He will maintain the world.


May we feel empowered by the 9th commandment do not bear false withness to grow in spiritual connection with Hashem, bringing forth into the world His attributes, which unifies all the powers. May these efforts, like Shabbos, bring holiness to the world and produce light and redemption.