Details of the brain empower us to face our challenges and do teshuva from love

Here are some slides based on Dr. Miriam Adahan’s teachings on compassionate communication regarding the construct of the brain to help us face the challenge that a soul in a body presents….when we know Hashem loves us and is doing everything, then the electrical stimuli from our brain that set our emotions into motion take place within a loving plan for us to truly bring elevation to our subjectivity and expand our consciousness and mind. We do this with verbal introspection, emunah and compassion. I wish to note, however, that it is for us to face our challenges and NEVER to be a hurtful force causing others a challenge WE think they need to face. When dealing with others, may the messages about the brain provide us with the wisdom to speak softly and compassionately, to love our fellow Jew, to pray for each other, and to effect any repairs that we see within ourselves. Hashem has made only one soul and we are empowered to bring Shechina in exile back to its Source through run and return, may it be a merit, a healing, a blessing, a cancellation of gezeira, and a satisfaction of din for the soul as it exists in ourselves, our families and klal Yisrael. Here is the info on the brain that will help us see how Hashem has designed us and given us real free will. By seeing the brain, may we utilize our powers of emunah, will and speech to bring our intentions to being like Hashem, compassionate.

Here is a website regarding the soul of mankind and its powers…..

“It is known that in a man there are four powers:
1) Domem (inanimate – minerals, liquids, etc.) The domem (inanimate) has no nefesh (true soul. it has only a sustaining power.) at all. And its name testifies on itself (domem means ‘silent’).

2) Tzomeach (growth-plants) The tzomeach (plant) has one soul, and it is the ‘nefesh tzomachas’ (soul of growth).

3) Chai (living-animal) The Chai (animal) has in it an additional lifeforce spirit (ruach) with which ends the boundary of the chai (i.e. the animal has no higher connection).

4) Medaber (speaking-human) In a man there is an additional intellectual power. He is the ‘medaber’ (speaking), because only through the intellect can one be called ‘medaber’, as is known, because there are also some birds who can speak.

There are 3 souls in a man, the tzomeach, the chai, and the sichli (intellectual) and they are the
nefesh, The nefesh dwells in the liver, the ruach in the heart, and the neshama in the brain. And each one goes and desires to its root The nefesh lusts for food and drink because it nourishes and grows and reproduces, (i.e. it is in charge of all the involuntary body functions), therefore it lusts for these things. And also, it is known that all the gidul (growth) and food comes to the liver and from it to the other limbs (since the liver processes all the blood which contains all the food). And likewise all taavas (lusts for indulgences) come from the liver, as known in the zohar on the verse “Let me swallow, some of this red, red pottage” (Bereishis 25:30). (The Torah also associates the nefesh with blood, as in “The Nefesh of flesh is in the blood.” (Vayikra 17:11).

ruach, – And the ruach lusts for honor, wealth, because the power of the ruach arouses as is known. And all the midos (traits) of jealousy, arrogance, and the other midos are branches of these – and everything is in the heart. Therefore the Sages said that an evil heart is the root of all bad midos and likewise a good heart to all the good midos, as written (in pirkei avos 2:13) “for in his words (a good heart) yours are included”.
And the nefesh and ruach are called together the behemit (animal) because they are also in an animal. Therefore they desire animal things (food, dominance, etc.).

neshama. And the soul is a ‘chelek Eloki mimaal’ (Divine part from on high) , and lusts for G-dly things, and it is in the brain, the place of wisdom and thought, as written in Iyov 28:12 and in mishlei in many places. And likewise thought is the dveikus and yira (clinging to the awareness of G-d’s presence) which all of mishne torah (book of Devarim) emphasizes as written “And now Israel what does G-d ask of you…” and many verses as is known..
And it is known that there are 3 midos which take a person out of this world, they are the roots to all the (bad) midos – kina (jealousy), taava (lust for indulgence), and kavod (honor).
And taava is in the nefesh
kina and kavod are in the ruach,
They are the 3 midos of the disciples of the wicked Bilaam
1)”nefesh rechava” (wide nefesh) which refers to taava therefore they used the term ‘nefesh’.
2) “ruach gevoha” (inflated spirit) which refers to honor, hence the use of the term ‘ruach’
3) “ayin raah” (an evil eye) is jealousy…”

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