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 www.bilvavi.net: