Category Archives: GdConsciousness

There is only One yet it feels like two. Please help me unify with You.

A healing with which to let go of deep spiritual pain

We are more than our bodies and persona. Far more.

However we do not naturally discern this depth.

The key to finding our depth is to accept as true something Torah teaches us that we experience as positive but that is blinding us.

Torah teaches us that when we ate from the tree of the knowledge of good and evil, we internalized something external to our essence that confuses us.

We experience our persona, our natural development in time and space, intertwined with this confusion as if it is the guidance we need to rely on. What Torah tells us is the mixture of good and evil integrated within us, we find to be our natural intellect and trustworthy gut reactions, and we build our mental and physical existence based on its leadership. This is what is blinding us, blinding us so much that we don’t challenge its messages and seek our happiness from the best we can do in such confusion.

By being so blinded, we miss the purpose for which we are created, which is to have a relationship with Hashem and use real free will to unify His Name by asking Him to help us free our soul from clinging to natural urges and impulses, thereby correcting our characteristics. Our effort to ask Hashem to please help us re-organize the spiritual energy within our natural impulses so that we can feel His Compassion (and not the pain that results from His Compassion being hidden by our nature) is the relationship Hashem desires to have with us…Hashem desires to have a creation able to recognize and appreciate Hashem and His love for us and His giving essence, a creation that can receive the good He gives with awareness and for the purpose of reflecting His Compassion into the world.

All there is in the world is Hashem, the only Being alive, Who gives life force to us so that we may utilize His Compassion to build an eternity of knowing that we remembered, while in a body that conceals the truth, Hashem Who took us out of Egypt to be Hashem to us. He gives us real free will to choose to reorganize the shadows and doubts and compelling emotions that divert life force to our subjective pursuit of gratification. We are given real free will to ask Hashem to please help us, that we want the compassion hidden in our nature (to which we are bonded and which to us appears as what we want and are lacking) to be restored to its pure compassion in a revealed way that we may feel so that we may absorb it into our hearts and sincerely reflect His Compassion into the world. In other words, we get ourselves out of the way so that we do not derail the life force He sends through us from coming into the world.

The look and feel of what we experience naturally and trust is filled with emotion, movement, the pursuit of desires, and physical structures we instinctively protect. Our intellect and imagination work together and we take action.

The look and feel of unifying our life force before acting is filled with emunah, bitachon and effortful pleading with Hashem. We recognize the initial look and feel and tell Hashem we want to not want to act on that. INSTEAD we desire to reflect Him into the world, so please help us empty the urges and impulses of what we are experiencing and to please reorganize the compassion so that His love is felt and revealed and added to our yetzer tov to help us prevail over the natural look and feel.

Our natural look and feel is like a train running on the track, heading to its destination. Do we want to go there when we could go deeper and higher?

Our deeper avoda feels like a clinging to absolute truth without knowing how it will work out in our circumstances. We let go of circumstances knowingly because we have zero control over the circumstances that present and zero control over the outcomes of our actions. This is where our emunah that Hashem loves us and is One and our bitachon that Hashem is kind and giving help.

Our emunah and bitachon help us feel love for Hashem, no matter what, and it is our love for Hashem that provides the warmth into which the life force hidden in our urges and impulses begins its flow back to Hashem where it is then returned to being a revealed compassion.

The use of real free will and love for Hashem to nullify the urges and impulses within the natural experience is up to us. The emptying of our emotions into the Infinity of Hashem’s surrounding love shows our sincerity and trust and belief that we are far greater than our natural experience. Within our natural reactions is concealed our true inner being, a nefesh elokis connected to the tree of life without confusion and without being bonded to what blocks Hashem’s love from being felt.

Real free will and love unify our life force and strengthen the yetzer tov. Stabilizing our yetzer tov in our hearts with an environment of love for Hashem to receive every moment of life is the goal.

Tu B’Shevat – Growth and Renewal – Shiur by Rabbanit K. Sarah Cohen with segulas – very special, please listen

This article is being written after listening to Rabbanit’s shiur below, so please read these thoughts, listen to the Rabbanit’s shiur, and then read it again and think about how to bring the Torah shared into your moment by moment day. The pdf’s from on Fixing our root forces are found below. Also, listen to Rabbi Tatz on Mesillas Yesharim:

To join Rabbi Tatz’s shiur contact

Not to minimize the excruciating emotional pain we experience in real challenges, there is something Torah teaches us about our soul that is available as a resource to turn to. This resource, if we are willing to make the effort, helps us gain a truer perspective on what we suffer and helps us develop to our full potential – a spiritual being temporarily having access to a body and the world of action in order that the “husk” of having eaten from the tree of the knowledge of good and evil, with which our physicality is bound, falls away to reveal the tree of Life, the real fruit inside of our inner being. We are able to reach our potential, grow to a place of viewing our existence physically within a context of struggling to balance the root forces of nature earth wind water and fire, in order to bring what is out of balance into balance and thereby truly, through our free will, partnering with Hashem in the management of nature just by wanting to bring Hashem’s compassion into our hearts in order to reflect that compassion in speech and deed so He may be revealed, instead of our imbalanced self-oriented natural perspective that channels lifeforce and compassion to our subjective goals, no matter how goodly our rationalizations are. Actualization for our inner being is connection to Hashem with a body willing to nullify its subjectivity to provide expression in the world that reflects integrated awareness of Hashem, a body enacting in speech and deeds a flow from Hashem of compassion into the world, a little more and more every year.

Torah teaches us to have emunah and bitachon, yet our challenges are painful and we hesitate to seem insensitive or uncaring when we or others are deeply affected by circumstances and emotional challenge. By broadening our perspective, we also broaden our ability to give each other comfort while also clinging to Hashem, helping ourselves and others through the emotions with meaning and purpose and not just as victims. Emunah and bitachon actually give us permission as well as instruction on how to empty our suffering productively into Hashem’s loving embrace. By our recognition that our natural urges and impulses contain imbalances in the root forces of the sefiros that if nit rectified lead to illness, and by recognition of the true opportunity life offers to use real free will to plead with Hashem to reveal His Compassion hidden within our urges and impulses that block us from feeling our true connection to Him, something in our yearning shifts from implementation of our goodly and Torah-oriented pursuits to a will that Hashem flow to our yetzer tov a higher revelation of His Compassion that expands awareness even within our limited urges and impulses. Are we willing to examine our pursuits from Hashem’s perspective?

We are truly nothing, no matter the challenge or pain – the subjectivity is only there to put us in touch with the elements/sefiros that we have come here to balance. The effort we make to want to go beyond the urges and impulses we naturally feel, (such as anger, fear, sadness, desires, and self-oriented happiness), out of love for Hashem – to balance earth, wind, water and fire – solid, liquid, gas and radioactive – integrates these root forces with each other so that they come to a balance where they co-exist and blend rather than generate within us destructive actions or speech. We have come to this world to love Hashem and free will to rise above the natural look and feel of the nature that courses through our bodies. This is our akeidas Yitzach, our “first born”, namely our ego. This is a gradual process…just like a banana peel is green and turns yellow when ripe and brown when overripe, we lovingly peel back our first-born identity as our inner being develops. Hashem orchestrates our circumstances to make sure we do not overlook our primary purpose in being given a lifetime! By slowly building emunah, we recognize the design and show our loyalty and sincerity to Hashem’s plan. Whatever keeps repeating is helping us to find the root force – imbalance in earth, wind, water or fire or a combination of these – that our soul is intended to re-balance through our emunah, bitachon, and free willed choice, through love and awe of Hashem. through effortful sweat to hang on to true reality of Hashem Echad and self-nullify all the natural urges and impulses that draw us to subjectivity.

In Beshalach, we read about the manna, the spiritual food that we ate in the desert. We did not need to excrete anything from the manna. It was spiritual food from heaven. When we eat bread from the ground, this is not so. There is waste material to be excreted. Understanding this helps us understand the design of a person and helps us manage our natural reactions with awareness and meaning.

Our bonding with our circumstances and our focus on our well-being and happiness defined by externalities represents material that is in need of shedding. This is the pain we feel in a challenge and, if we do not make an effort to want to go beyond the urges and impulses we naturally feel, eventually these pains enter the body and chas v’shalom lead to disease.

By taking on the effort to want to go beyond the urges and impulses we naturally feel in order that we feel instead Hashem’s surrounding love and compassion so that we sincerely reveal and reflect His compassion into the world, we use real free will to sweat. This effort requires us to have strong emunah to begin and strong bitachon to self-nullify and reach that point of bitul/ayin, that place where our love for Hashem opens our hearts to receive from Him an influx to our yetzer tov to heal our point of challenge, the place in our heart that is suffering from an imbalance in a root force, earth wind water or fire, the roots of the sefiros themselves. Where does Hashem draw the spiritual content to enhance our yetzer tov? Would it surprise you to learn WE, through our wanting to not want the impurities in our urges and impulses, are asking Hashem to draw the hidden compassion from the impurities and Hashem, being compassionate and all loving, answers, restoring that hidden compassion in a form where we feel it as compassion?

When experiencing an imbalance such as anger, fear, sadness, running after desires or hurtful self-motivated actions, see the opportunity to bring out real potential from the inner turmoil and, with emunah, begin to add some warmth to it, and some wind. “Hashem I love You. I want to not want what my urges and impulses want. I see where these urges and impulses will bring me, running at fifty miles an hour in the dark and into a brick wall. Even if I have a well- oiled plan, one that has produced a good outcome within the world of time and space, I want to not want what my urges and impulses want because I want instead to balance within me what is out of balance so that I may feel Your love and compassion and reflect Your compassion into the world instead.”

Keep breathing, sweating out the downward pulls as they present. How? Remember Hashem Who took us out of Egypt to be to us Hashem – He is the core of every emotion and thought. And remember what Amalek did to us in the desert and remember to wipe away the impact of Amalek – the doubt and leitzonos strewn on the holiness of the Jewish people just to dampen their connection with Hashem. We have no independent power. How are we directing the life force Hashem gives us, to reflect Him into the world or to self-aggrandize, and are we being truthful with our answer in Hashem’s eyes? Are we willing to self-nullify and re-balance what is out of balance in earth wind fire and water and empty our impurities into His Infinity and love in order for Hashem’s compassion to re-fill our hearts and shine through into the root forces of nature?

Tefillos pamphlet for Tu B’Shevat

For Tu B’Shevat, Rabbanit K. Sarah Cohen explains . Here is her shiur from Torahanytime.

see segulas below

For more on working with the root forces, please see Here are some pdf’s to start with.

Seeing the root forces, earth wind water and fire, as the universal core of our emotions helps us regulate our emotions

One of the benefits from understanding the root forces of nature, earth wind fire and water, is to see that these roots exist in every created thing, thought and emotion. Hashem creates us so that when challenged, we have a fight, flight or freeze response, an automatic negativity that brings us to judge and possibly do something damaging. This is a description of our limbic system and natural survival instincts, but these are NOT the yetzer tov. Torah teaches us that the inner existence of everything is Hashem’s compassion, hidden within His Spoken Word that forms the appearance or existence of the creation – every circumstance, every thought, every emotion is a creation of Hashem and conceals His Compassion.

Hashem Himself is unknowable. Yet through His Creation, even though He is concealed, there can be a connection to His Compassion whereby His Compassion can enter – if we empty out a space for it to come in. Our experience of His Compassion in such a way is called bitul, where we nullify the presenting thoughts and emotions that swirl us into self-focused thinking in favor of finding objectivity and His Compassion through this bitul.

With all of the various themes on anger, fear, desire, craving for honor, and urges to speak inappropriately or hurtfully, is it really possible to find that there is a common root from which, if we find it, we can regulate our thoughts and emotions towards bitul and revealing Hashem’s compassion?

IF we are willing to do so, we are free to choose to see our anger or fear as fire. We are free to now forget the circumstances in favor of discerning the great opportunity we have to remove the husks (whatever conceals that everything Hashem does is for our best) from some fire! This is NOT to mean that the circumstances are good for us. It means that the circumstances that put us in touch with the fire are how Hashem is giving to us a good – the opportunity to redeem ourselves from whatever in our nature conceals Hashem’s compassion in that firey moment. We have the opportunity to bring the element of fire within us into a needed balance. That is the good of the circumstances, not the details themselves.

How do we put out fire? We can use water, we can throw dirt on it, or we can try to blow it out with wind. Thus, by bringing love for Hashem into the picture, or by yearning to stabilize the yetzer tov in our heart instead of hurtfulness, or by speaking out loud to Hashem with love in our hearts to please help us, we have a plan for asking Hashem to please help us to not want to act on the urges and impulses that we naturally feel.

Here is an example. Someone was supposed to be here at a particular time and not only didn’t come, but didn’t call. How many times does this happen through out the world every minute – our natural reaction varies, but most generally probably includes frustration, worry, maybe some anger, and maybe some insult or resentment. What has really happened? We lost connection to the true reality of the world, that Hashem is all loving and that He loves us this very moment and that all is well and that this is for our ultimate best. We do not feel Hashem’s love! This is the first important recognition that we are being asked to interact not with the circumstances but with the root forces…the goal at all times is to regain our footing and our connection to feeling Hashem’s love, the true reality. Instead of thinking the judgments and condemnations we might naturally feel, we see that our natural side is running blindly into a brick wall at fifty miles an hour and we stop…fire fire. How do I reconnect to the true reality instead of my subjective reality? Hashem is sending this, I need to balance this fire.

After we have “put out the fire” through emunah (faith) bitachon (trust to act on that faith) and love for Hashem a few times and the body experiences the wonderful joy of connection as well as the relief from the stress it otherwise feels from its natural negativity, the body leaps into the avoda and begins to feel the pleasure, much like salivating for a tasty treat ahead of eating it! With the body willing to self-nullify, the flow of emunah, bitachon, love for Hashem and bitul becomes more and more what our hearts pursue in the moment as the better choice.

With a heart that holds love for Hashem to receive every moment, it becomes easier to spot when something disrupts our connection, and that momentary disruption then spurs us to translate our emotions back into the root forces to regulate ourselves and regain connection so that we may once again be vessels to reveal Hashem’s compassion, the greatest simcha (joy) from our inner being and pleasure for the body that there is. From there, our subsequent actions now reflect something of Hashem into the world beyond what we actually do, because we have made an effort that Hashem then affects.

When we are struggling and we tell Hashem that it is our will to not want what our urges and impulses want naturally, that we love Hashem and wish to feel His Compassion so that we may reveal His Compassion, our effort to feel our negativity alongside love for Hashem, out of our emunah is what Hashem wants from us in the moment. In that moment, we offer to Hashem the negativity concealing the spiritual divine material flowing through us, our akeidas Yitzchak, our first born child.

It feels like the whole “me.” But it is not.

We bring forth the emotions, emptying our hearts into the Infinity of Hashem’s loving arms, all the while loving Hashem and comprehending that we are heading toward bitul and reality. It is totally safe to feel every drop of the emotions, while thinking and remembering that Hashem is loving us and that we are totally safe and that the pain and hurt is an implosion and not the actual spiritual reality, for spiritual reality is all compassionate and good from Hashem’s perspective.

When we understand our reactive patterns and spot them before acting, and we seek the root forces to see what Hashem is putting us in contact with to redeem, we become less focused on the circumstances themselves. Hashem is in charge of all circumstances as well as outcomes, not us.

We are in charge of doing what Hashem requires of us in the moment. A moment of fear or insult is an opportunity to serve Hashem by redeeming spiritual content from something concealing Hashem’s compassion. We redeem it by our effort to ask that it be redeemed. Hashem answers, as a giver, as a benefactor. We are the ones blocking Hashem’s compassion from being revealed. We are the shadow blocking His Light. When we take life force and focus on ourselves, we are harnessing compassion intended to be revealed for our own purpose. This is the natural condition. The more we see when we do this, the more choice we have to serve Hashem and experience true simcha and internalize in our heart the joy of our inner being instead of the persona we otherwise pursue.

When challenged and we are pained, try to notice how our inner messages blow through our mind, a wind. See how these cause us anger or fear, fire. Or perhaps we are noticing what we feel we need to be happy. Water. And perhaps we feel trapped, stuck, sad. Earth.

Now, with emunah, love Hashem from the heart, for He is giving us the opportunity to will a change in the root forces He uses to create the world. Feel how that love for Hashem slows the wind to gentleness. Experience the subduing of anger or fear as the mind and heart have awe in the bond between them. And see the sadness melt into joy as the simcha of the inner being stabilizes in the heart instead of feeling stuck. This is how consciousness may be used. And we grow in it.

In every moment of experience, we have the emunah and bitachon and love for Hashem to balance the root forces and create positive influence through our real free will. It takes consciousness to nullify our first impression, our self-focused interpretation, to move past the urges and impulses filled with natural responses under the pull of the yetzer hara’s ever-present attempts to siphon off our holiness for its own strength. We move past through consciousness that these urges and impulses are there to be re-filled with awareness of Hashem, rectifying our characteristics as well as being a willing partner in revealing Hashem’s compassion through the root forces of nature.

Acceptance of ourselves and others, with all our flaws

Our inner beauty comes out after it is ripe…until then, what covers it is protecting its growth…

Hashem designs us with an inner beauty, the nefesh elokis, covered with a body and with a dominant nefesh behema. Hashem does not make mistakes. This is how He gives us free will. However, Hashem is very patient…for a lifetime. We can do teshuva as long as we are alive.

Our inner beauty, the part of us that is yearning to reveal Hashem’s compassion and take root in our heart as our true identity for now and all eternity, can only come out when we are able to peel off the shell that protects it. What makes the shell ready is its own awareness of the true inner beauty of the nefesh elokis. Once, with free will, we choose to reveal Hashem, the spiritual material that has been serving to protect us by virtue of the nefesh behema is willing to dissolve into and strengthen the expression of a unified soul with its protection. Like a catipillar in a cocoon, the life force that is drawn into the body dissolves and is re-absorbed, returning what strength it gave for the goals of the nefesh behema to the goals of the nefesh elokis, only with the nefesh behema on board.

Understanding this process of teshuva that awaits us is tremendously advantageous because it helps us put into perspective our weaknesses and habits that eventually we want to mature. Without understanding the ultimate goal, we might get lost in the darkness into which the nefesh behema is likely to run. With understanding of the ultimate goal, we can see that there is no need to feel guilty or inadequate if we are “a work in progress,” because we ALL ARE. The key is whether we give up on the ultimate goal or not. Perhaps we might tell ourselves we can’t do it, or we won’t ever have time, so we are relieved from the inner work of using free will to try. This leaves us in a constricted state.

A simple sincere prayer is all we have to take on…” I want to not want what my urges and impulses want that I follow. Please help me.” What such a simple sincere prayer does is tell Hashem that we know we are creations, that He is the Creator, and that we are asking for His Compassion to help us. By so asking, we are going against our nature, the natural urges and impulses of our body and nefesh behema. A willingness to go beyond our nature with a simple sincere prayer is all that Hashem asks from us. For such effort, Hashem is willing to bring us to feel the simcha of our yetzer tov, which we experience as calmness and clarity.

We don’t have to be perfect and cannot be perfect. We don’t have to feel guilty or inadequate because we are behind or making mistakes. We simply love Hashem and cry out. This is real sweat though, because we have to have the awareness of our patterns and natural urges and impulses to recognize them, to see them at their inception, and to turn our eyes upwards, sincerely.

From this perspective, we not only can understand ourselves, but everyone around us as well. There is no need to downgrade, judge or discriminate with negativity. Although we might undergo a test in our inner calm due to the actions of others, once we are experiencing the turmoil, it is no longer from the other person – it is from Hashem, Who is giving us an opportunity to take a G-d-like step and go beyond our natural urges, impulses and reactivity to ask for Him to help us bring forth the inner beauty – compassion – into our hearts so that we may feel His Compassion and reveal it. We want to peel back our urges and impulses. We are ready. And if we are not ready yet, we cry out that we want to want to be ready to not want them.

We can go at our own pace. We just need to know that we are more than our nefesh behema and not go on a path where our soul is drawn more and more into its grip. We need Hashem’s compassion but He is all love and a Giver. We trust only in Him!

How are we one with Hashem and yet unique, and what does that mean in terms of our every day moments in finding truth and living truth, to live as souls bringing light into the world?

Everything that is in the universe is an emanation of Hashem’s innermost characteristic, compassion. Hashem creates a world whose root is compassion in order that the compassion can become revealed in the world through His Creations whilst a world continues to be able to be distinguished rather than only seeing the immense compassion and light of His Oneness.

The light that Hashem sends to us is our life force, which enters and maintains our body, the vessel. The body is concealing Hashem’s light from being visible in the world. Also, and this is crucial to understand, our nefesh behema, part of the soul, is concealing Hashem’s light from being felt by our hearts. Hashem gives us the nefesh behema so that we have real free will, the ability to choose to align with His Will and form an eternal identity that knows there is a Creator Who creates us. Listen to Rabbi Itamar Schwartz (on audio below, minute 55 to end ) who spoke on Emunah Day 5779.

Rabbi Schwartz Emunah Day 5779

Within the nefesh behema are urges and impulses that connect to survival instincts. These feel to us very real and feel to us as if they are important to listen to for our success and happiness. The body and nefesh behema do not want to be forgotten by the yearnings of the nefesh elokis to be one with Hashem, yearnings that are not even felt in the heart without building awareness of Hashem and a higher purpose. Thus the body and nefesh behema are vulnerable to the messages that the yetzer hara is given permission to test us with. All of this is built into our survival instincts, which many know as fight, flight or freeze. We feel sad, we feel mad and we act bad.

Hashem, in His Wisdom, is putting us in contact with the actual elements of creation, the solid, liquid, gas and radioactive elements – atoms- that He creates to cover His Compassionate Light. The particles of an atom, , neutron and electron, appear to have “nothing” between the nucleus and the electrons. To our eye, we see earth, water, wind and fire. Yet Torah teaches us to look beyond our eye, beyond our perception and interpretation of experience. Listen to Rav Doniel Katz on Emunah Day 5779 as he describes how emunah helps us separate our interpretation and thinking from the light that is trapped within it so that the light itself becomes revealed as compassion, stability, warmth, light and gentleness, the reality that we are empowered to bring into this world out of our fearful urges and impulses:

Rav Doniel Katz Emunah Day 5779

For step to step details to heal ourselves with emunah, please listen to Orit Esther Riter, from Emunah Day 5779, who helps us take the steps to empty our fears into the surrounding love of infinity:

Orit Riter Emunah Day 5779

In order to trust deeply in the messages above, it is helpful to learn the Torah behind it. For Rosh Chodesh Shevat, Rabbi Yitzchok Ginsburg gave an English shiur that explains the nothing “ayin”, the way we are constructed to self-nullify “bitul” to be on the coin, One with Hashem’s Ayin, and how this truth is the wisdom we can trust to release our experience of darkness into that truth and thereby become a clear prism to reveal His Compassion.

For those of you who have been following this blog, please see the detailed steps that have been shared previously below. The trust we have in Hashem gives us the strength to realize that the life force that He is sending to us is intended to be returned to Him with our real free will. How do we do this when every ounce of our being is shaking with the messages of our natural urges and impulses based on natural survival instincts, compelling us to move with lightening speed towards an action that we know is a destructive pattern? We love Hashem every moment without stopping, with the awareness or yearning for the awareness that everything Hashem does is for our good, so that we may become vessels that know that He is the Creator and all loving and that the greatest pleasure now and forever is to experience the simcha of our inner being stable in our hearts as reality, our reality, the true reality, Hashem Echad. By experiencing the feelings and emptying them into His Love, Infinity, while loving Hashem, we create a vessel between our mind and heart to empty and receive back the light in a revealed and compassionate form. When we act, that revealed light comes into the world and affects solid, liquid, gas and radioactive elements – earth, water, wind and fire – in a way that Hashem is revealed within nature itself. In a way, we, with our bodily urges and free will, are the “deceleration lane” for the infinite compassion that comes to us as life force, slowing it by focusing on Hashem, shaping it by self-nullifying, unblocking the obstacles by releasing the real-feeling despair fear and pain and thereby picking up more light from the core of those obstacles that unifies Hashem’s Name as well as giving us tremendous simcha. If this sounds remote, just pick up any tehillim and see how Dovid HaMelech tries to do this every line of tehillim. Listen to Rabbi Asher Freund describe this option and Rabbi Ephraim Wachsman speak on bitachon:

Rabbi Asher Freund – deep spiritual pain
Rabbi Ephraim Wachsman on bitachon
Previous articles on this blog on the steps in the moment to heal our pain

We are given the opportunity to beyond the reason and understanding of our urges and impulses in order to will to feel and reveal Hashem’s compassion in our hearts. We literally remove what is blocking His Compassion from being revealed, self-nullifying our interpretations in favor of the choice to stabilize in our hearts our yetzer tov as who we are now and for all eternity.

Emunah Day 5779 speakers including Rabbi Itamar Schwartz, Avraham Sutton, Rav Doniel Katz and Sara Yocheved Rigler Anytime link to emunah day 2019

Various speakers …Rabbi Schwartz minute 55

Recognize the existence of Hashem and His
existence in our lives Yemima Mizrachi   Nechama Sara Burgeman

Nechama Sara Burgeman  Chaya Hinda Allen

Chaya Hinda Allen Miriam Adahan

Miriam Adahan Yom Tov Glaser

Rabbi Yom Tov Glaser

Racheli Miller

Racheli Miller

Orit Esther Riter Doniel Katz

Rabbi Ephraim Wachsman – Bitachon

Menuchas Hanefesh, knowing Hashem will give to us even if we are not deserving. Bitachon works above mazel.

To have this trust in Hashem, imagine if we trust in someone dependable. Hashem has all the qualities for being dependable, seven qualities. Merciful, concerned about me, capable to deliver the goods, knows what is good for me and what I need, He is the only one who can affect my life, He would have to be giving even to one who is not worthy since I am not always worthy.

The body feels that it wants to have some say. But when we realize the extent of Hashem’s supervision over us, our will has to be to give ourselves over into the hands of Hashem. That is the result of this knowledge, that He is all powerful and controlling. We choose to subject ourselves to it so we can grow in a certain way.

We bring something into our lives that is much greater than being in control. The Chofetz Chaim once said about Lot when the people of Sodom came to get the angels, Lot said I cannot let harm come to them. When someone is depending on him, yashrus depends on helping.

We are a member of the household of the King. Hashem is our protector. Dovid says one who trusts in Hashem will never come to shame, when we rely on Him, Hashem comes through. Hashem relates to us as we relate to Him. If I depend on Him, He gives us that supervision. The relationship is in a different status. Hashem creates our security as well as giving us life itself.

Here are my own thoughts.

That way is to be a part of revealing Hashem in this world, of willing to go beyond our reason so that we may function in concert with Him, to bring Him into the root forces of the elements, solid, liquid, gas, and radioactive, earth, water, wind and fire. There is no greater simcha than to be breathing with the inner part of our nefesh elokis as what is solid within us as our identity, now and for all eternity.

Inspiration to search for the simcha of the inner being

Let’s take a look at the anatomy of a challenging moment. The goal of doing so is to see a pathway to regulating our inner implosions in a manner consistent with Torah as well as satisfying to the true heart.

The key is to not only remember that Hashem is right here right now, but that He is creating everything we are experiencing from His Essence, whose core is compassion. When we find our path to revealing His Compassion, the simcha of so doing is the greatest happiness a person can experience, now and for all eternity. We can choose to reveal Hashem’s compassion and stabilize in our hearts a mature spiritual identity as made in His Image.

In the world, there is solid, liquid, gas and, radioactive particles. The differences between these are the speed with which the electrons are moving in the atom. These physical states translate to earth, water, wind and fire. Once in this world, we have a way to grasp onto, from our perceptions, the nature of the world. When we grasp onto the nature of the world as a being with real free will, we are placed in a position to positively or negatively influence the creation. Depending upon the degree we comprehend that Hashem is the central thread and depending on the constancy of our love for Him and our yearning to cling to that truth, we have the ability to positively influence nature so that Hashem is revealed and not concealed. No pressure.

What takes us out of connection to our love for Hashem? Jealousy, desires, and the craving for honor. Let’s take a moment and revisit these in terms of the root forces.

Jealousy – These urges and impulses simply want (water) and feel pain (the sitras achra whispers to us messages that generate fear of being inadequate undeserving – our survival instincts react with fire).

Desires – these urges and impulses stem from confusions regarding water and vitality. (the sitras achra whispers to us messages of longing and the false belief that we need what we also tells us messages that it is okay to pursue these because we are entitled to happiness, causing us to make a mistake in seeking happiness from externalities rather than pursue the simcha of the inner being.)

Craving for honor – these urges and impulses stem from confusion regarding our image, how we are perceived, and are confusions in all four root forces earth (stability(, water (desire), wind (pervasiveness of the reaction), and fire (anger or fear or powerful offensive/defensive actions) (the sitras achra whispers to us messages that draw the body to channel life force towards our subjectivity, believing that what is good for us is good, rather than the body submitting its awareness to return to nullification.)

The benefit to seeing the root forces at play when we disconnect from Torah avoda and gemilas chesed is to give us the awareness of the core focus Hashem wants from us in that moment – that He is creating us and the entire matter from His Ayin so that we may grasp the root forces, generate love for Hashem (with awe in the design), and self-nullify, asking that His Ayin enter into our heart. We desire ayin in our heart because then we have the feeling of compassion to reveal in our speech and deeds the ayin, Hashem’s truth, His Compassion.

Understanding our makeup is important so we are familiar with what draws us away. Yet these are the very vessels that can reveal. We can turn our darkness into light.

Rav Ginsburg Shevat – Truth, beginning,middle and end

Summary notes on first 20 minutes of Rav Ginsburg’s shiur:

Truth =emes

Shevat, like other winter months but more so, is water, Torah, emet.

Tanya Chapter 13 – truth is the inner point of every state of reality of every thought, and of every emotion. Truth is a connecting bar, an innermost bar that connects all the middle points and connects everything together .

A tzadik is in a continuous state of burning love for Hashem.

A beinoni slips into the mundane, but can arouse love for Hashem and return tote enlightened state of being. In times of prayer, he arouses true love for Hashem. and returns to the enlightened state of being. in times of prayer, he arouses true love for Hashem. The difference is it is not continual. If it is not continual, it is deceptive because it stops., but he can contemplate, meditate, and arouse and so it is considered true truth, because of the potential to serve from his innermost point of truth, it is true, even though from a higher perspective it is false. We can connect to our potential to turn to Hashem.

Baal shem Tov uses the word ayin instead of truth. Nothingness is the description from Hashems ‘ viewpoint.

Rashab uses bitul, self-nullification in the face of nothingness, it is our response to the revelation of the nothingness. Ayin is revealed, bitul is my experience of it. without bitul, something cannot exist from nothing.

Ayin bitul (bitul is the response to the experience of ayin) and truth.

Ayin – Nothingness

bitul – selflessness

emes – truth

The first letters of each spell Aba – Father, Wisdom. The inner experience of wisdom is bitul.

Keter is above wisdom the crown. Or, it is the origin of wisdom itself – the initial point of wisdom is revelation of Divine nothingness.

Bitul is the experience of it,the middle point of the heart, tiferes. Heart of wisdom is experience of bitul, Hashem creates me from nothing this moment.

Emes is truth, the inner dimension of yesod, foundation, to realize it in speech and deeds. ABA descends to yesod. That is emes. truth is lasting. never-ceasing impression of that experience.

A true person is someone that experiences nothingness as a seal on the soul. If I know Nothingness, I know it forever and if I keep it in consciousness, can walk a path of truth. Truth is lasting impression of bitul the, yesod that is my foundation for life.