Author Archives: shulikleinman

Uplifting our shame responses and healing them through proper understanding of who we are and what we are here to do

Whatever circumcising the heart otherwise takes, when people have undergone abuse, trauma or tragedy, often there is an extra covering of tuma, a veil that conceals Hashem’s presence even more than normal,  a layer that obscures the feeling of Hashem’s love and mercy in our hearts. Abuse and trauma are obviously not everyone’s experience, but, given the centuries of galus, as a people we surely have acquired more layers covering over our hearts that often keep us from remembering that we have an image of Hashem within that is of real value and is our essential identity.


We have real free will and the creative power of speech with which we may make a prayerful effort to respond to our life challenges out of a desire to connect to Hashem, to be glued to and interincluded with His attributes of love and mercy.  With emunah, because we truly know Hashem is there with us – despite our nervous system’s reactions – we have the tools to take the first step.  The first step is to make an effort to awaken the latent love for Hashem that is embedded within the innermost part of our hearts.  Usually when we are struggling, we are NOT feeling love for Hashem, right?  That is why it is the first effortful step.

How do we know that within our hearts we have a latent love for Hashem? We know intellectually that we have a latent love for Hashem in our hearts because intellectually, we know the truth is that we are an emanation of His love and mercy.  It is because, with emunah, when we know that everything in the universe is filled with His absolute Oneness and He only creates good because His root characteristic is love and mercy, then we have that within us and although it is latent (hidden) and we are not in touch with it, we have the ability toknow intellectually that we have the power of prayer with which to “blow” our speech in personal prayer and weeping over the coals of our heart using free will and turn firey and often painfully passionate burning embers of shame and hurt into compassionate connection.

What stands in our way are our survival instincts.  Our soul that has innate shame in not being Hashem Himself becomes further covered over when we have a naturally triggered negative response to some circumstance,  That innate shame which misidentifies our identity as our material and physical image then energizes the judgments made by our intellect, and all that creative energy lodges in the covering over our pure and holy soul, mistaking the covering of the “me” for its true identity.  In other words, that covering is our ego, our kelipa, and which feels like our very identity.

Thus, it is important to keep in mind that our identity and intellect have been “stolen” by the yetzer hara due to the confusion of mind that eating from the tree of the knowledge of good and evil produced.  In true reality, we remain with personal powers that are given by Hashem – tools of real free will and the creative power of speech – with which to fulfill the purpose of the creation – to interinclude all spiritual energy back to His Oneness even if we do not comprehend that we have these personal powers.

What does it feel like when we feel lack?  Something hurts!   We are shaking.  Disempowered. Angry. Insulted. Reactive. Feeling shamed. We want to defend our honor or our property.  We want to lash out.

Let’s call this what it is.  A part of our soul is animating a part of the kelipa that we falsely believe is the real “me,” and we are ready to take strong action to defend ourselves from having whatever it is that we perceive is being taken away from us remain intact.  That is our survival instinct. Rabbi Nivin teaches how to identify these false beliefs, about ourselves so that we can substitute true beliefs, with emunah and Torah as the guide.

Being able to begin to recognize the look and feel of the survival instincts and how the yetzer hara is deceptively interpreting for “our good” is the very first step.  This can take a great deal of time.  Introspection on our deceptions  is the topic of elul, the time when we look inside to find what we choose to work on within ourselves, to bring ourselves out of slavery to freedom on Passover of that year.

It is important to remember that whomever may have triggered us probably was responding to a similar survival oriented feeling…and so we are able to understand how the clashes between people are really symptoms of not being able to inter-include one view with another.  These are signs of the tohu that is embedded in our subconscious, the tohu that we are here to bring through our hearts to rectification.  What does it feel like?  It feels like we are swimming in a pile of gook and thrashing around to do whatever we can to save ourselves/protect ourselves/ annihilate the cause of being a flood of negative reactivity.  What we forget is that the other person may also be exhibiting these same symptoms.  Understanding the overall picture helps us to remember Hashem and bring Him into the picture along with the innermost purpose of our lives…which is to inter-include everything back to Hashem’s Oneness.  We can “hold space” for the other person who may have lashed out and thereby help ourselves regain our footing as made in His Image rather than having a shame response.  We can pray and ask Hashem to please help all of us connect to Him and that the dross we unintentionally express and amplify should all fall off.

On Rosh Hashana, we ask for another year. We tell Hashem that we understand the design and where our soul is trapped in corrupted kelipas. In elul we find  the high Torahs that Hashem is One, all compassionate, the King in the field.  On Rosh Hashana, we ask for a good year and we understand and accept that we are here to bring the holy sparks of tohu embedded in the kelipas and unable to otherwise interinclude with other holy sparks, through our hearts to tikkun, to rectification.  We wish to remain loyal all year to the understanding of Hashem’s absolute Oneness as a lovingkind and merciful Being.  How do we demonstrate this loyalty?  We demonstrate it through our speech and deeds that reveal His love and mercy.  We ask Hashem for a good year  of health, money, and to have all our dependency needs for ourselves and our families and our community and people met so that  we are supported while we go about the effort of re-assigning the spiritual energy embedded in what conceals Hashem’s presence that causes us distress into strong, transparent windows that reveal His love and mercy, which as explained above, are latent in our hearts.

How do we do this?

When we are upset, we realize the opportunity at hand. Our choice is connection, clinging to Hashem and the abstract spiritual reality over the drives of the survival instincts and ego-driven thinking.

Make an effort to awaken the latent love for Hashem that is embedded within the innermost part of our hearts.

Speak out loud to Hashem, knowing that He is truly here. “I love You Hashem and I understand the design.”

I am not feeling Your Love and Mercy. Describe this “galus” to Hashem along with all the negative consequences of having our soul trapped in thinking that covers over His love and mercy, concealing from us the feeling of being in His loving arms.

Tell Hashem that we do not wish for the consequences of the covered over thinking.  Instead we choose geula –  make the effort to do the mitzvahs of loving Hashem and recognizing the design with awe, that Hashem creates everything just to give us this opportunity to be G-d- like, to use the latent love and mercy in our hearts as the starting point to speak from and to our broken hearts, weeping. We are making this effort to resist the natural drive to express our pain. The effort to feel love for Hashem and recognize the design does not come to mind naturally, However, the more we do it and see how there is a positive effect that helps us not fall into our natural drive, the more natural it becomes.  Our emunah grows and is more accessible in the moment. The “look and feel” of being in the survival instinct and seeing its futility and that we have a real choice we are given powerful free will and speech to make. Once that inner movement which is the effect of the prayerful effort is felt, we have more trust in the process.

We ask Hashem to please grant that the creative power of speech from our heart be accepted. We ask that Hashem re-form all the spiritual energy into an eternal identity for us as choosing to respond as someone made in His Image.    We ask that the spiritual energy trapped in the kelipa, that wants to fight back, to lash out, to hurt in order to protect, instead become the doorway through which the absolute truth of His Love and mercy be seen in the world.  We ask that our speech and deeds reveal Hashem’s love and mercy and not our natural drives.

How will this doorway reveal Hashem?  When Hashem grants success, the dross falls away and the life force that was animating the pain is now free to shine in its true form, a spark of Hashem’s absoute Oneness filled with love and mercy,  that is no longer hidden and covered by survival instincts.  What we falsely thought we had to do to protect ourselves falls away as the true self is now free to shine its true identity as made in Hashem’s image.

By using free will in this way, we basically are creating our eternal identity within love and mercy and by acting like Hashem – doing the mitzvahs of love and awe of Hashem – we inoculate ourselves from the bread of shame, that after 120 years we will remember that we did act like Hashem and use the creative power of speech with the free will choice He gives to be loving and create loving spiritual entities out of raw material.

Still feeling the distress, thank Hashem. Tell Hashem that we are not feeling HIs love and mercy in the deepest part of our nervous system, our survival instincts, and that we want to reveal His Love and Mercy so that we may serve Him, but in order to do so, we need to feel His Love and Mercy.  Ask Him to please help – our role is effort, and that is closeness.  We love You Hashem.  We understand how You have made us and why, we understand the design. We know success is only up to Hashem.

“ I love You Hashem and understand the design.  It is my choice to live connected to the abstract spiritual reality of the world, that Hashem is One and all good.  Please help me move away from the drive that is my survival instincts that wants to express itself with lashing out and physicality according to the material and physical world. Instead, I wish to reveal Your love and mercy.  Help me take the strength from this distress and connect it to You through my love for You and my awe in the design. Please give me that strength as a bonding to feel Your love and mercy so that i may reveal it in the world.”  Keep breathing with all the negative emotions side by side in the heart with real love for Hashem and with real awe for Hashem.  Holding all the emotion in the heart with yearning to reveal Hashem’s love and mercy and asking to feel that love and mercy to do so, keep breathing and speaking out loud to Hashem.

Something “chemical” happens in our heart.  It might feel for a split second like an opening.  Hopefully, there will be a calming, AND a healing.  the positive spiritual energy animating the negativity “jumps ship” to the real love for Hashem and awe we feel in our hearts and the dross falls away.  By feeling love for Hashem and awe for Hashem, we were like Hashem, Who is all lovingkind and merciful.  We start the ball rolling, so to speak, in order that we make a causative act – prayer – knowing that there will be some beneficial effect, because prayer is causative.  prayer is built into the creation as a natural cause for an effect.

When we do this, we are forming positive spiritual entities that are there for us the next time that situation presents itself and the hope and prayer is that we can remain loving and not revert to survival instincts and lashing out and negativity as solutions. and our survival instincts become reliant on Hashem for our survival which is the real emes.

We are enough to serve Hashem and make our lives meaningful.  We have powers of free will and speech to discover and use more and more. We peel off layer after layer – lovingly and gently as Rabbi Nivin coaches the chaburas. We build our eternal identity through our choice to make this effort, an effort that is 100 percent within our free will to chose..

May our efforts bring us out of galus and may the geula soon be revealed.


Emunah Zoom

Lights of Emunah – New Phone Chabura


Reflections on Rosh Chodesh Menachem Av

After listening to the above shiur by Rabbi Sitorsky on Parshas Matos Maateh, someone forwarded the link to, which details many of the same ideas regarding the month of Av, Rosh  Chodesh, and of course, Tisha B’av.

Perhaps the most moving message is Hashem’s total love for us that is never broken, the love of a Father for a child, Av.  While the relationship that Hashem wants for us is the chochma/binah, husband/wife, male/female relationship, He wants this because Hashem wants us to enjoy the relationship with Him for all eternity.  Since the destruction of the Temple, that relationship of husband and wife is in separation, galus.


What we hear from these shiurim is that our first step is to really realize that we do not want the galus.  What do we want?


We want to sincerely feel Hashem in our hearts so that we speak and act from love of Hashem with awe in the design.  But what if we don’t sincerely feel that?


We are still able to make the effort to feel love for Hashem and have awe in the design, even if only intellectually. We can tell Hashem with words that we love Him and have awe in the design and that we want is to feel His love and mercy so that it is natural to us, in our hearts, over what we are feeling naturally, so that we may repair the relationship by revealing His love and mercy into the world.  


What blocks us is our unique personas and our survival instincts.  We have a kelipa over our divinely given soul, and it is built into our nervous system and intelligence.


What we can acquire is a trust that

  1. the creative power of speech and
  2. the built in cause and effect attributes of prayer that are completely within our free will to use

are all He is asking of us,  to reach upwards beseeching Hashem to restore the relationship, to help us feel His love and mercy so that we may reveal it over our otherwise naturally felt survival instincts and persona.  We want to make kiddush Hashem instead of kiddush “me.”


Today when I volunteered at the hospital the daughter of one of the patients who is in his nineties and very ill  told me that her father was anti-religious and that only a short while ago rode a horse.  When I expressed surprise, I was told that really he had hoped the horse would throw him off to his death.  Yet he wanted to be remembered by his family as someone who at that senior age rode a horse.


For myself, I want to be remembered as someone who tries so hard to rely on Hashem and rise above the arrogance and self-consciousness and fears that otherwise drive my heart.


We can make the effort to cry out to Hashem and tell Him that we love Him and understand the design – of being a holy soul made in His Image encased in a kelipa made from the zuhama, a husk over that soul and then having that soul inside a kelipa placed in a covering called a body so that we have real free will.  We have the ability to feel love for Hashem by evoking a moment of gratitude as well as for awareness of the beauty of the world.  Yet how do we know if our effort – asking to feel Hashem’s love and mercy so that we may reveal His Love and Mercy  – is being answered with a “yes”?


How do we know if Hashem is granting us our wish to circumcise our heart so that the kelipa opens enough to inter-include the zuhama’s hidden positive spiritual potential with the love and awe that we make the effort to cry out with, joining in with  and strengthening the yearning that is our connection to Hashem?


Just as a placenta breaks, so too when that “membrane” on our hearts opens, we may find ourselves in a realm of emotions and memories and confusion, swimming in what feels like a yerida into the dark and wondering what is going on.  Holding steady, remembering to love Hashem and understand the design, to cry out all the details of what is being experienced, may also bring up the imprints in our subconscious that have been dictating our survival tactics for so many years.  Holding steady means that we are inserting chochma, the wisdom of the Torah, the “male” attribute, into the mix of our will and our intellect.

 If we remember that we want to be remembered and seen by Hashem as someone who tries to rely on Hashem and rise above all this and we submit our emotional content to Him, beseeching Him that we instead be able to sincerely feel His love and mercy instead so that our survival instincts naturally realize that we are reliant on His Will alone,  that is an effort that takes us further towards the desired goal.


Perhaps calmness will be restored.  Perhaps more inner strength will be felt.  Perhaps less insecurity will surface when interacting with others.  Perhaps we will be more sincere when we walk through our day clinging to Hashem in the moment to see what it is that we might do to feel His love and mercy so that we may reveal it. 


Making any effort to put Hashem in the center of our lives and cling to Him because we no longer want galus but instead sincerely want geula is recommended at all times, but especially for the next nine days.


May this Av be the menachum Av of geula.

Emunah Zoom

Lights of Emunah – New Phone Chabura

On unconditional love, the power of prayer, and healing

One of the common themes of parenting classes is to help parents help their children to understand that there is a difference between their behavior and their essential selves.  What that means is that the child can come to understand that it is what they did that needs improvement, but that their relationship and position of love are secure, even if they make a mistake or do something intentionally naughty.  This is called unconditional love.


Mostly in the world at large, we see conditional love.  Do this and you get that.  Don’t do this, and this is what will happen to you.  Sometimes, without realizing it, we convey the same message to our children.


What happens internally when a child does not feel unconditionally loved is that the child’s survival instincts take over.  And when the child is disciplined, the child is receiving the discipline in fight or flight mode and is not able to learn any constructive lesson.  Rather, the child goes deeper with child-like interpretations that become associated with survival.  These child-like interpretations make it into the subconscious part of the mind and remain with us.  Does this give us a sense of understanding of why sometimes we react with such futility when we, as adults, feel flight or fight responses?


Let’s say we do.  What can be done?  The imprint is on our very basic nervous system.  Even if intellectually we understand this, if we try to just “change our minds”, generally speaking, our fight or flight response remains and is not turned off, meaning that we remain in a state of insecurity, scanning and imagining what we should do.  This can keep us up at night and very often, it is totally unproductive as the reaction being triggered may have nothing to do with the event that triggered it.  How do we heal?


Recognizing the design of a person and Hashem’s intentions in creating us in such a way is the first step.


Let’s look back to the first ever mistake, when Adom ate from the tree of the knowledge of good and evil.  Chazal tell us that what the snake tempted Eve with was the dream of being like G-d, of being a Creator just like Hashem.  As great as Adom was, he recognized that Hashem was the Master, and he was a creation.  This inherent gap left a longing to be like Hashem, to be as kind, as creative, as powerful.


To understand how inborn the longing is, just watch two toddlers fight over a toy.  It makes no difference that there are two of the very same toys.  They both want the same one.  What is the toddler feeling?  Jealousy, longing, desire for what looks like it is better.  And that is what any created being feels when realizing it is not Hashem and can never be anything but a creation.


That essential lack is the very reason that Hashem creates us as He did.  By giving us this type of challenge along with real free will and the creative power of speech, we actually have the power of prayer with which we can cause an effect upon our nature and be like Hashem creating our eternal identity!!  Built into the universe is the power of prayer.  When the world was formed, it was barren until Adom prayed for rain.  With that prayer, rain came forth and the vegetation flourished.  Hashem did not leave us here with an unconscious and a subconscious without a real forceful tool to be a creator like Hashem with – Hashem builds into the creation the power of prayer and gives us real free will to use it (or not).


Our role is to make the effort to pray.  Yearning to feel Hashem’s love and mercy in our challenging moments when we do not feel Him IS causative.  In that moment, we are being “like Hashem,” creating our eternal identity.  And for that effort, we create an inoculation to the feeling of lack that we are not Hashem that will help us for all eternity to feel the pleasure of being with Hashem without feeling that we can’t be Hashem.  Why? Because while we are alive, we ARE being like Hashem, choosing His Love and Mercy over the natural feelings imprinted in our subsconscious.  In other words, our challenges are our opportunity to be like Hashem and re-create ourselves for all eternity, simply through the built in cause and effect force of the power of prayer.


The more we describe all that child-like interpretation that is stored in our subconscious, the more we yearn to instead feel Hashem’s love and mercy instead, the more we are connected to the reality of His Oneness, Whose inner penimius is lovingkindness.  By describing the confines in which we find ourselves, we are recognizing that a positive spiritual energy is confined in a covering in our nervous system and that, because we know that the inner penimius of everything is Hashem’s lovingkindness, our causative prayer to feel Hashem’s love and mercy in that positive spiritual energy dynamically asks Hashem to see that it is our will to inter-include love and mercy into it.  Inter-including love and mercy into the positive spiritual energy also extracts something from the negative spiritual energy that is trapping it, inter-including the inner penimius of that negativity into the love and mercy and depleting the negativity of its potency so that the dross falls away.  The falling away is the effect of the cause – the cause is our yearning to feel Hashem’s love and mercy.  In spiritual science, this is how the tohu receives tikkun, how the fallen sparks are repaired and elevated to inclusion with Hashem.


We want to love Hashem and understand the design of the world yearning feel Hashem’s love and mercy so that what will feel natural to us as love and mercy will be revealed in the world through our speech and deeds.  The yearningful prayer is the cause.  The inter-inclusion into lovingkindness as the inner penimius of everything is the effect that is built into the Creation.  It is important to remember that the effect is not being done by us.  We identify ourselves by recognizing Hashem, understanding the design of the world, and submitting to His Oneness.  These are the steps that are in our control and that keep us close to Hashem.  This is closeness to Hashem.  The effect is part of His Creation.  With the effect also often comes blessing.  We did not bring on the blessing.  Hashem is the only Bestower of Good.


Thus, how do we go about healing our subconscious?  Through the prayerful yearning to feel Hashem’s love and mercy, which we accomplish by hisbodidus and loving Hashem and understanding deeply the design and the knowledge of Hashem Who is the Creator.


In Rabbi Nivin’s Constant G-d Connection chabura, he is teaching this topic in great detail.  For more information, contact

Emunah Zoom


Parshas Matos Maaseh Rabbi Asher Freund

This shiur is part of the translations from the Derech of Rabbi Asher Freund.  Other recordings can be found on the link to the blog post below, but this shiur was so special I am posting it along with some quickly typed notes to stimulate interest in listening to the whole audio.

The Derech of Emunah -Rabbi Asher Freund readings UPDATED


Partial notes

Parshas Matos Maaseh

A person’s strength is from Hashem.  All power is Hashem. When we understand that, we begin to become truly human, rising above the feelings that we are an entity.  An animal does not have thought.  He does not realize where his life comes from.  But a person, who has thought, he has to realize that all our strength comes from Hashem and that our shortsightedness is where our behira is.  The minute we think we are an entity, we are lower than the animal because the animal does not have the free choice to realize its power is from Hashem.  It is not an animal’s job to understand that.


A person’s mission is to come to this realization.  If we do not connect to the spirit of Hashem within us, which is what we are obligated to do, we have missed out mission.


To come to this realization, we have to work on ourselves.  We can realize our predicament every moment.  Every breath is from Hashem and we cannot live one second without Him.


The spirit of Hashem is “dressed up” inside our body. Understanding the animalistic part of us means that we understand that everything we have is the power of Hashem. Understand our life line.  This is the whole purpose for which Hashem creates a person, that in the form of a man is an animal that is able to connect to Hashem and realize that the spirit of Hashem is within him and to connect to that spirit.


In every generation there are those who came to this.  Rabbi Shimon Bar Yochai realized he is body connected to Hashem.  Rabbi Akiva who did not feel the combs peeling his body in the fire and his neshama went out with Hashem Echad.  The whole purpose for which we are created is to cleave in the presence of Hashem.


The yetzer hara tries that we won’t come to this understanding.  We have to live with this realization and nullify ourselves to Hashem. We are to turn around the yeish to ayin in order to get to kedusha.


A person can’t do anything. We cannot believe in ourselves until the day of our death. Only by nullifying ourselves completely can we come to yechud Hashem.  Hashem sends us Moshe, Rabbi Shimon, Rabbi Akiva, and Baal Shem Tov who came to this complete bittul. They became like angels in a body, and that is our mission in this world, to come to this realization.  To be like Moshe Rebbeinu according to our own madrega.


A person wants to feel good. But we have to show Hashem that we understand we are nothing. Our suffering is because we are not mevatel ourselves. That is why there is such a separation between the children of Israel. Everyone has to know that for him the world is created and that all the suffering is because of him, and to remember that a person is born with the I that thinks the I does it, and arrogance and stubbornness.  That is why Dovid said I am a worm.  He understood his own lack.  He knew that for him the world is created and that he should tremble and shiver every minute.


Everyone that suffers something runs away.  Dovid says, where from Your state can I run?  No one wants to be mekabel because we are stubborn. Instead of davening to save us from yesurim, we complain.  From this comes separation because one person is jealous of the next thinking the other person wants to hurt him, and that caused the korbon and the Holocaust, and that is why we have the exile and Tisha b’av.


How long will we stay under the rulership of this?  We are at fault,  we have the Torah.  We don’t think of Hashem in exile with us.  We think only of ourselves and if it does not go our way, we lose it. Why don’t we think about Hashem?


A rich person came and said a lot of things and the rav said we don’t think about Hashem.  We think we captured the kise hakavod and we have Hashem in our pocket.  That is why Hashem sends loss.  So that we understand that there is Hashem.


We see this kelipa for 2000 years, the arrogance, the I, and we give it to this kelipa.  Hashem should help us not see the deficiencies of others but only the deficiencies in ourselves.  We should not run away when it does not go as we wish.  We have to become one even if someone suffers.


We can come to the place of Adom before the chait. Nothing belongs to any of us.  Everything is from Hashem.  Anger and jealousy can disappear when we have down pat that there is nothing but Hashem and His spirit is within us.  There is no reason to be angry.  If it happens, then it is Hashem’s will. There is no reason to be jealous.  The other person needs it for their mission, I do not or Hashem would give it to me.


An excerpt from Rabbi Sharabi from Eitz Chaim to help us understand the role of man in creation

Understanding more about the role of mankind in creation helps us to hold steady in our commitment to feel and reveal Hashem’s love over our emotions that stem from the constrictions from which our natural reactions develop.


The more we rely on the wisdom from our natural judgments and reactive responses, the thicker the “shell” that covers the truth about everything being compassion from Hashem becomes.


The innermost part of the soul is pure love and compassion, made in Hashem’s image, and it is there for us to choose to reveal it. To reveal it means pulling our focus back to Hashem is One as the primary pleasure that we seek.  And, indeed, the knowledge of Hashem IS the greatest pleasure a person is able to experience, both in this world and the next.


And that is precisely why Hashem has given us free will and the creative power of speech. He desires for that pleasure to be unencumbered by any shame whatsoever.  Thus, by choosing it as our focus, we are on track to live for all eternity with the pleasure of the knowledge of Hashem, that we remembered to focus on that as our primary survival instinct while we have a mortal alternative choice.


Please read the below as well as review this previous post


Rashash -Rabbi Shalom Sharabi

Rabbi Haim expounds on Sefer Etz Haim  that when the original light shined below into the realm of the primordial vessels, these vessels were not properly aligned to receive this great light. When the light entered the unprepared vessels, the vessels shattered and their pieces “fell” into the lower realms (which would only come into manifestation later). This was the creation of darkness. When the vessels broke, the primordial light returned above to its source in the supernal worlds above. Yet, there were sparks of the light that were entrapped in the shattered vessels and fell along with them into the lower realms. Thus light became entrapped in darkness. G-d’s great purpose in creating mankind was for us to be His agents and to sift out the fallen sparks of light from among the shattered vessels. Mankind’s original purpose was to thus continue the work of creation by separating the light from the darkness that encased it. As G-d originally created the light and brought it out of darkness, so must we, mankind, follow suit.

To accomplish this task, mankind was created, first as a single spiritual being (Adam HaRishon) with collective, universal consciousness. Adam’s purpose was to “tend to the garden”. This is the Biblical metaphor used to describe our function as gatherers of the encased light. Yet as we see by the presence of the serpent in the Garden, not everything in Eden was pure and kosher. The serpent was the embodiment of the fallen vessels. He opposed the work of man because the fallen vessels only maintain their lives through the amount of light that they have within them that fell with them below.

In order to sustain their lives the forces of darkness need more light. Rather than allow mankind to re-gather the light and thus restore the primordial pattern, the serpent, as the agent of evil, desired more light so as to grow stronger. He accomplished this by stealing Adam’s light.

This is what the Bible refers to as the Fall. We are still picking up the pieces of this

second Fall to this day. The serpent confused Eve and then Adam into eating of the metaphorical “Tree of Knowledge, Good and Evil”. The Kabbalists make it quite clear that this was no mere physical tree. Thus it is a waste of time to debate whether the forbidden fruit was an apple, grape or fig. It was none of these. Indeed the forbidden fruit was not even

physical. As the name of the Tree implies, the forbidden fruit was knowledge, itself.

For what more than human intellect has brought our race to the highest heights and

what more than the lack of intellect has brought our race to the lowest lows. Knowledge or the lack thereof, is indeed good and evil.

By entrapping our minds, the serpent stole the light of our intellects. Pure thought is always called enlightenment, from the word “light”. The connection between spiritual fulfillment and light is thus clearly evident even in the English words. Light is life and light is Mind. Mind brings us closer to G-d.

Thus the pure mind is called the Neshama level of the soul, the true and Higher Self. It is this level of our beings that the serpent detached us from so that he could benefit from its abundant light and not us. So as long as we as a race remain ignorant of our true Selves, our true purpose and our true nature, we continue feeding the serpent his meal of the light of our souls.


The dynamic prayer process – with EFT

Over the weekend, I posted shiurim from Rabbi Mendel Kessin and from Rabbanit K. Sarah Cohen.  It may be helpful to listen to those shiurim before reading this blog post, as this post incorporates insights from those shiurim. Previously, I posted what Rabbi Chaim Vital teaches in Shaare Kedusha about our actual spiritual construct.  It appears again below because understanding this spiritual science contributes to the reason that I used the emotional freedom technique.  Once the spiritual science is understood, and we see that we truly in our essence are NOT our negativity or coping mechanisms, then stripping it away or somehow moving through and past it becomes just a normal step in regaining our ability to make Kiddush Hashem in the moment.

Here is the segment from Shaare Kedusha:

It is known to men of understanding, the body of a man is not the man himself. Rather the body is called the “flesh” of the man, as it is written “Skin and flesh You have clothed me, and with bones and sinews You have covered me” .(Job 10:11 which implies the flesh, etc. is just a garment) It is also written “on the flesh of a man, do not annoint” (Shemos 30:32, which implies the body is just the “flesh of a man”, but not the man himself).

So, the man is the inner part. But the body is a kind of garment which the intellectual soul wears (this will be explained later), and it is the man himself. After death, the intellectual soul sheds the garment of the body and wears a different spiritual garment in its place, It is thus written, “Remove the soiled garments… and you shall be clothed in fine robes” (Zachariah 3:4), [these “fine robes”] are called the “Rabbinical cloak” (“chaluka d’rabbanan” in Arameic).

Just like for the garment of a person’s body, the tailor will make it in the form of the body, so too the Holy One blessed-be-He made the body, which is the garment of the soul, in the form of the soul – with 248 limbs and 365 “gidim” (arteries/sinews/veins) the latter serve to hold together the body and to circulate the blood and the life-force from limb to limb in the form of tubes.

After the formation of the [physical] body, He blew into it, the soul of life which includes 248 spiritual limbs and 365 spiritual gidim which wear the corresponding 248 limbs and 365 gidim of the body. In this way, the soul’s limbs perform their work through the tools, which are the body’s limbs, like a hammer in the hand of a craftsman. The proof of this is that the limbs of the body can perform deeds only as long as the soul is inside it, the eye sees, and the ears hear, etc. but when the [intellectual] soul leaves the body (such as during sleep. This is why dreams are mostly nonsense), the eye sight stops and all the other senses of the 248 limbs become annulled (i.e. the person is not properly aware of touch, etc. in his limbs).

In a similar manner, the 365 spiritual gidim of the soul wear the 365 physical gidim of the body which circulate the food of the body, namely the blood, along with the inner, spiritual food inside it to sustain the 248 spiritual limbs of the soul. (i.e. the physical blood carries both the physical food for the body and the spiritual food for the soul.) After death, there is no more life force [to the body] and the body’s gidim dismantle, decay and disappear just like its 248 limbs and it is as if they never existed.

Hence, the man himself is only the “intellectual soul” which enters and wears the body, which is considered its garment in this world.

And know that after the sin of Adam harishon (the first man), which was eating from the tree of the knowledge of good and evil, his soul and body also [along with all the worlds] became mixed, each one with good and evil. This is the zuhamas hanachash (the impurity the snake) injected in Chava (Eve) and in Adam, and through the evil and the impurity which he injected in them, he caused them sicknesses, afflictions, and death for their soul and body. And this is what is written “on the day you will eat from it, die you will die. (Bereishis 2:17)” [the hebrew word for death is repeated to indicate] death of the soul and death of the body.

We will clarify what is this matter of good and evil which was mixed in them. Examine what we wrote later on in Part 3 Gates 2 and 3 and you will understand what we are writing in this gate (highly recommended, starting from Part 3 Gate 1).

Behold, when he sinned with the tree of knowledge of good and evil, he caused this mixing in all of the worlds and there is nothing which does not contain good and evil.

Therefore, the body of a man which is formed from the 4 lower foundations, behold they contain good and evil. And the body of a man is formed from the good of the 4 foundations – earth, water, wind, and fire.

(which are representatives of the 4 energy states; solid, liquid, gas, and raw energy – R.David Bitton. Modern science has combined them with E=mc2, but as we’ll see the different spiritual powers require them to be separately categorized.

note that the underlying reality is not atoms and subatomic particles, but life. Life is the underlying reality. It is manifest to different degrees in this world, namely, four degrees as will be explained.
However from the evil of them (the physical of the 4 elements,) were formed [in the body] 4 Maros (bitter substances, biles,) which are – white, black, red, and green. And when in any one of these [Maros], the evil in it strengthens over the good in it, sicknesses and afflictions come on a man (weakness, disease through deterioration of the immune system, cancer or the like, G-d forbid). And if it strengthens itself greatly it will kill the body of the man.

We have explained that in all the worlds there was a mixing of good and evil. Therefore in the soul of man also is so since it was hewn from the 4 spiritual foundations from which were formed all the supernal and they are the 4 letters of the name YHVH, blessed be He. On this it is written “Come from the four directions, O Spirit,…” (Yechezkel 37:9, in the resurrection of the dead prophecy there) And this is the soul of man itself from the side of good. And behold “also this corresponding to this G-d made”, (i.e. there is a corresponding opposing soul of evil) and it is called “Adam beliyal” (evil, corrupt man), which is composed of the 4 fathers of damages, and the 4 types of negaim (afflictions), from the 4 foundations of evil. And from there is drawn the evil soul of man which is called the “yetzer hara” (evil inclination). And when this soul becomes stronger than the good soul, there will come on it damages, and afflictions, and sicknesses of the soul (ex:bad character traits). And if it strengthens greatly, it will kill him (the good soul).

Behold, the holy soul which is [akin to] the “fruit” and is composed of 613 limbs and gidim (248 limbs+365 gidim=613), wears the 613 limbs and gidim of the evil soul which is called the “shell of the fruit”, and both of them together wear the 613 limbs and gidim of the body. Hence, the limbs of the holy soul are inside the limbs of the evil soul, and the limbs of the evil soul are inside the limbs of the body. And behold, each of these 2 spiritual souls need spiritual food to exist. However the food for the holy soul is drawn to it through fulfilling the torah which includes 613 mitzvot similar to the 613 limbs of the soul, and the torah is called “bread” as is written “come and eat of my bread” (Mishlei 9:5). And each limb of the 248 get its food from a specific mitzva which corresponds to that limb. And when a man lacks the fulfillment of a mitzva, then this specific limb which corresponds to that mitzva will lack its food which is drawn from the 4 letter name of G-d, as is written “and You give life to all of them” (Nechemia 9:6), and in them depend all the mitzvot as our Sages said, “Yud-Heh Im Shemi=365, Vuv-Heh Im Zichri=248 (from Hakdamas Hatikunim).

And likewise from them (the 4 letter name of G-d) are drawn the 4 roots of the foundations of the holy soul as mentioned earlier. We find therefore that this specific limb dies completely. And when the holiness leaves it, then it will wear inside it the impure spirit from the 4 foundations of the evil soul as hinted by our Sages “Tzur did not become full except from the destruction of Jerusalem”, therefore this limb now feeds on impure, abominable bread from there.



Rabbi Kessin explains clearly the purpose of the suffering and challenges that we have.  While we do not have autonomous independent existence, having real free will so is so that we may exercise a G-dlike attribute of creating our eternal identity – and that identity, if we use free will to serve Hashem, will be one that is absent the bread of shame.  Why should we care about this is something he goes into in depth, but he explains that angels who do not have free will are aware that they are not Hashem and that it is painful.  Perhaps we can comprehend this pain from watching how our toddlers fight over the same toy.  It is innate within being a creation to want to be like the Creator.  Thus with free will, when we serve Hashem in the moment and cling to His attributes of mercy over our natural reactions, we are creating an identity for ourselves for all eternity where we will know that, in our lives having chosen to be like Hashem when we had a natural alternative, that bread of shame will be absent.  Thus, we truly have real free will and our challenges are meaningful and offer us the most incredible opportunity of all the creations.


Likewise, Rabbanit K. Sarah Cohen explains how we can’t “take a powder” on this because all the souls that ever lived were there in Adom when he ate.  The consequence of eating from the knowledge of the tree of good and evil is that our identity has been confused by being intermingled with the knowledge of the daas of the nachas.  The chochma of the Torah is there specifically for us to redeem our intellectual understandings so that we may, indeed, reveal Hashem’s love and mercy as Hashem has intended. No one is exempt.

Rabbi Nachman, speaking about meditation, teaches:

One can make a conversation and prayer out of this itself. He should cry out to God that he is so far from Him that he cannot even speak. He should beg that God grant him mercy and open his mouth, so that he will be able to express himself before Him.


Many great holy men have related that they reached their high spiritual level only through this practice. An intelligent person will realize that with this practice one can constantly reach higher and higher. Furthermore, it is a universal practice that can be used by great and small alike. Every individual can make use of this practice, and reach the highest levels. Happy is he who grasps it.

I have added EFT -emotion freeing technique-  to the dynamic prayer and breathing process that I speak about on this blog. EFT is also known as tapping. See for an example of it in the secular world, which is designed to quiet survival instincts so as to feel safe again. The dynamic prayer process below borrows the format to help with the recognition and release of our survival instincts so that we may do the spiritual maturing we desire, which is to emulate Hashem, rememberibg our intrinsic worth ad made in His Image as the essential identity we have free will to choose  It seems to shorten the time in processing the survival instinct’s fight or flight response and help get in touch with more feelings thay might be blocking us during  the dynamic process of breathing and speaking it out loud to Hashem.

Realizing that we do not have autonomous independent existence to do anything but that we have real free will to make the choice to create our eternal identity, the dynamic process becomes quite attractive and the expected outcome of clarity does not seem as miraculous as just thinking Hashem is answering my prayers, but rather more like a cause and effect that Hashem has put into the world for us to make good use of.

The most important realization is that we need an effective way to transform the  radio station blaring messages in our unconscious into a willing transmitter that reveals His Love and Mercy. Without utilizing the cause and effect mechanism Hashem creates for us by giving us real free will and the creative power of speech, the wisdom of Torah to help us re-orient our imagination towards Torah and emunah and bitachon would otherwise not reach our hearts. Our base survival instincts naturally prevail because of a lack of awareness of this deep cause and effect G-d given power built into the creation so that we may ,instead of remaining animaliztic by instinct, choose an identity made in His Image.

Before adding in EFT, please understand thoroughly the dynamic prayer process explained in full here: and


Dynamic Prayer

See and understand first: and The effective part of the prayer IS the beseeching of Hashem to please save us from the contraction that is causing us the pain by asking that the energetic force within that contraction feel Hashem’s love and mercy because He is One (shema) and then, clinging to His Love and Mercy as the inner penimius of everything, breathing with love of Hashem and understanding of the design over that constriction until we feel a shift.

Adding EFT is designed to shorten the breathing time by moving the emotions through with breathing enhanced by the tapping.  Here is how i tried out a dynamic process this weekend. The insights that i got are that our interpretations can fall off our neshama and we are able to restore loving communication and social exchange.

Primarily feeling the negativity, begin tapping and say

Even though I am feeling…….I love you Hashem and understand the design. I know my identity is made in Your Image but I am not feeling Your love and mercy. I love You Hashem and I have awe in the design,

I feel…. and I feel…

Go through the meridian points one at a time,  saying out and tapping on a different feeling as you move through the meridian points. Go into as much detail as you can…put as many  negative feelings  – “passengers on the bus to re-connection” – as possible


While the pain is still felt somewhere in the body, continue tapping, feeling the pain as well as feeling love for Hashem and with understanding of the design:

Even though I feel……I love You Hashem and understand the design and ask that the holy spiritual energy that is trapped in these feelings feel your Love and Mercy so that I may reveal Your love and mercy instead of expressing these painful feelings.

Go through the meridian points one at a time,  saying out the strongest feelings felt at each meridian point.  By the time you have gone from one hand across the body to the other hand, a sense of the way the animal soul is feeling should be understood empathetically with a perspective from the higher soul seeing it as having functioned according to the spiritual science described above (the kelipa, the covering over the holy soul) that is now opening up to accepting the task of revealing the holy soul, the true self that is made in Hashem’s image, our inner penimius.


Then go through again  holding  love for Hashem and understanding the design –

I am made in Your Image

There is no other Power

I am part of the absolute Oneness that is lovingkindness

with my prayerfulness, and with the love for You and my awe in the design, i wish to inter-include the inner part of all that I am feeling with that Oneness

I feel safe and protected

Go through the meridian points one at a time,  saying out each of these statements that stem from the six constant mitzvahs


Emunah Zoom


Rabbi Mendel Kessin – Man’s Free will and Nahama D’Kusufa, the bread of shame

In this shiur Rabbi Kessin explains how we are not here on our own, that we do not have autnomous independent existence, yet real free will gives us the ability to be like Hashem and create our own future through free willed choice.  The amazing distinction helps so much with understanding how to approach our challenges and in understanding just how real our choices and power of will are.

We have the ability to create for ourselves something that angels do not have…the ability to have eternity without shame because of the choices we make here.


Emunah Zoom

Rabbanit K. Sarah Cohen – The 21 Days of Peace

Please listen to this thorough and exquisite explanation of the time we are in and what we are each empowered to do and why it is so important.

I hope you enjoy this magnificent shiur as much as I did…it is truly special and shows us how we are special and important, vital and crucial.

Below is from Lesson 1

HaShem explicitly commands us to “Love your neighbor as yourself”, or V’Ahavta L’Ray’acha Kamocha.  But how can we be commanded to have an emotion such as love?  Either we love or we don’t.  If HaShem created us and commands us to love our neighbor, then we must be capable of doing so.  We just have to understand how to feel this love and express it consistently.

We are also commanded to cultivate a bond with the entire Jewish people.  The Talmud (Shavuos 39a) says “Kol Yisrael araivim ze la’ze,” meaning that every Jew is responsible one for another.  HaShem concerns Himself not only with how we serve Him, but how we treat each other as well.

Now that we know that we are capable of loving every Jew, lets focus on the laws that help us become more loving and compassionate.

These laws are:

  • Speak well of your fellow Jew.
  • Respect your fellow Jew by giving validation, acknowledgement and appreciation.
  • Care about his/her material and physical needs.
  • Make amends for past transgressions.


Emunah Zoom