Category Archives: GdConsciousness

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

Reflections on yesod week….peel, heal and reveal Hashem

Rabbi Tzadok Cable in his weekly Ale Shur class through discussed yesod week….listen here…

and in the questions and answers he mentioned Chanina Ben Dosa as a tzaddik on a level closer than a servant, more like a son.


There is a story about Rabbi Chanina and a poisonous snake.  There was a very dangerous snake in a hole that was biting people and the town was not able to rid itself of it.  Rabbi Chanina put his heel in the hole, the snake bit him, he extracted it and then the snake was able to be killed.  Rabbi Chanina was unaffected.  He said snakes do not kill, aveiras kill.  The commentators say “Woe to the snake that meets Rabbi Chanina.”


Today, yesod shebe yesod, brings further understanding of Rabbi Cable’s shiur while remembering this story.


Rabbi Cable with amazing articulation describes how our egocentric concerns and survival instincts generate within us actions that often might lead to sins, rendering damages that we justify from our self-centered viewpoint.


Reflect for a moment…what if we truly understand that with each action toward “self-defense” that does not have Hashem in the picture we are trapping part of our soul within a constricted and limited cover that then “nurtures” the strength of negativity within us and actually helps the forces of constriction remain strong?  We feel a cringe.  It might feel like a punch in the stomach or a gut-felt biting attack.  What are we feeling?


The snake does not kill.  It is aveiras that kill.  The presenting incident is not the matter.  It is the power of our own soul involved with thinking without Hashem in the picture that is causing us pain.  We are feeling our own soul locked up in habits and history based on false beliefs that we mistakenly believe is “who we are,” as if we are a manifestation of whatever our unconscious reactions generates as stress within us.  we scan the world trying to stay safe from what we fear….when the only thing to fear is Hashem.


In the shiur, Rabbi Cable describes step by step how to bridge heaven and earth, to build a foundation from which we can truly serve Hashem.  Listen carefully to the shiur above.  It is beautifully said and no one I have ever heard said it with better images and detail.


As I  attempt to integrate it into my thinking, in the moment of recognition of an unrectified, earthly natural response – a  constricted negative feeling, – we can choose to immediately ask Hashem to please help us peel the constricting influences trapping our soul.

We can choose to yearn to feel what would happen if, in that very constricted place where we are not aware of Hashem’s constant love and Kingship/unity, we WOULD feel that deep love, conquering self-concern by effacing it into a window through which Hashem’s lovingkindness and kingship can be revealed in our heartfelt speech and deeds.

The force of the feelings when constricted is really a cry to do teshuva on our mistaken self-absorbed actions, deeds and speech coming out of self-conscious defensive conduct that contains errors and aveiras, as understandable and natural as that is.  It may have been the result of broken ways of getting dependency needs met.  It may be aggressiveness to make sure our goals are “secured”.  The main point to comprehend is that without necessarily meaning to, we store away a part of our soul relying on constricted and limited steps that come back to “bite us.”


We are at all times able to do teshuva.  Freeing our soul from the constriction permits the error to fall away and allows our soul to unify and our hearts to heal.  We can deal with a non-charged circumstance.  We have to do teshuva and bring Hashem into the picture first.


Peel back the constricted limitation because we want to bring Hashem’s love and value into the picture where we are presently not feeling Him. Submission

Heal our hearts by feeling His Love and intentionally trusting that He is all good and present, and imagine the volume of what is experienced as pain being swooped into a loving healing Force that now is ready to rush back into our hearts in an all positive way that we anticipate experiencing without actually knowing what it will feel like, but trusting the process.  Separation.


Reveal Hashem’ Love and Kingship in our speech and deeds, so that  His Force enters through our hearts.  Sweetening.

May we see how to transform our lives when we feel darkness so that we perform the function of foundation and are revealers of Hashem’s love and kingship over our natural reactions.

Rabbi Tzadok Cable Yesod Week from Ale Shur chabura

Rabbi Cable gave permission to share this shiur from his women’s chabura series, which I requested because of the clear descriptions step by step to really help us understand yesod and where our efforts regarding our lives are involved.

Enjoy Rabbi Cable and for more, please visit

Insights into Naaseh v’nismah…we will do and we will understand…what is understanding?


The Torah teaches us that there is a spiritual realm along with this physical world in which we have the experiences of life for hopefully 120 years in good health.  The Torah teaches us that this physical world, which we can perceive, is, in its essence completely spiritual because everything is an emanation from Hashem, the soul of the world and the only force.


What this translates to for us is a total reframe of the steps we believe we need to take in every moment.


Rather than think that as responsible adults, it is up to us to take steps towards the outcomes we desire, we are well advised to turn our lips upward to Hashem and tell Him what is happening, what we are considering, and ask Him to please guide us because we only wish to do what will reveal His Love and Kingship.  How can we mean that?  Are we really only wanting to do what will reveal His Love and Kingship?


The first question to address to our inner will is – do we understand how revealing His Love and Kingship affects the spiritual realms and thereby our very lives?

On Shavuos the Jewish people said that we will follow Hashem’s Will and then we will understand.  What is that understanding?


The understanding is how following Hashem’s will is good, brings good, and ultimately feels good too even if it is not the pleasure we originally sought.


What is in our way is our natural experience of pleasure and the immediate ways it seems that we bring to ourselves our goals.  This is our primary instinct and Torah teaches us fundamentally that Hashem alone determines success, that He judges us midda keneged midda, and that He is all loving and all just, desiring for us that we all grow every day in our ability to attain eternal simcha and good in this world as well.


Again, our basic nature is to want, to seek, to feel frustrated and stressed when we don’t receive, and then to defend ourselves aggressively from survival instincts that tell us there is danger of some kind in not succeeding with steps toward our goal.


To the degree we also experienced at a vulnerable and dependent age trauma or developed unhealthy coping mechanisms, our defense mechanisms telling us there is danger enter into complicated unproductive solutions that keep us even more from reaching our goals, unable to healthfully communicate in respectful ways with trustworthy people who might be able to help.  We fall deeper and deeper into disconnection from the One Being that is loving to us and available to help because that One Being is the Place from which every thought and circumstance emanates.


Bring Hashem into the picture immediately and tell Him our fears, reactions, our broken patterns of response and tell Him that we know all the force within us in all these thoughts is His Power alone and that we are knocking on His Door in prayer to redeem that force from within our limited understanding so that the force can itself reveal His Love and His Kingship.  When we do this, we are treating Hashem as He designs us to, in relationship, from love for Him and real emunah that He is a living Being,  THE living Being, the ONLY Being that can help.  He Alone emanates everything.  We have no control over anything except our choice to cry out to Him with all our natural reactions, understanding our role in His Purpose – to redeem and unify His Name.


May anyone reading this see the truth, that what we wish to control we have no ability to control and that which we have no natural belief that we can control, namely our emotions and thinking, is the area where free will and the power of speech actually give us 100 percent control in opening the channel from Hashem for Him to then act on our behalf.  Success is up to Hashem.  However, the effort that is  100 percent in our control is in relationship with Him and the seeking of His love and protection through emunah and bitachon.  While it may feel bitter to give up what we see as control, we actually sweeten our lives by doing so because of the outpouring of love that results from Hashem Echad.




Circle of Protection – Loving boundaries with complete trust that results in clarity and kind acts

The place of our free will is within our inner world of emotions, emotions that are considered part of our body, the seven lower sefiros of the omer, which at this time we work to improve.  Our goal during the time between Passover and Shavuous is to  bring more and more of our emotional reactions that have negativity in them from those animalistic instincts that conceal Hashem’s love and kingship to something more divinely inspired and transcendant.  The gifts of free will and speech enable us to reveal Hashem’s love and kingship through the very emotions and speech that we choose.  We have real free will to do this, and we can change our hearts and our inner worlds simply through our own choice to anticipate how it would feel to experience His Love and Kingship in lieu of the negativity we naturally experience.  We need emunah and bitachon from our mind to hold us steady, to stay in the circle of His Love and Kingship.  We anticipate the tremendous feeling of HIs Love and Kingship because revealing that love and kingship through our speech and deeds heals and enhances our lives not only in this world, but it tethers us to Hashem for all eternity.  Our choices to use free will in this way, while we have free will, is how we can best use this lifetime.

Imagine.  From the strength of our negative emotions can blossom instead an anticipation of feeling Hashem’s love and kingship that strips off the concealing negative interpretations, healing our hearts by bringing truth. love and real Kingship into our emotions, speech and deeds.  Our thought to do this becomes the transformative tool, and the muscle we need is emunah, and the strength we need is white fire will to exert the emunah.

If negative reactions could fall of our hearts, and we would instead shine our true selves, what would the world look like?  Each of us has the potential to bring the spiritual material within us from within its constricted presenting state to an expanded, transcendant state that brings our soul more deeply into the organs of our bodily existence in an important impactful way. The spirit can enter the body more and that is kedusha.

Rabbi Akiva Tatz speaks about this regarding Nishmas…please listen beginning at minute 31:55

KATZ, NAPHTALI BEN ISAAC (Ha-Kohen; 1645–1719), rabbi and kabbalist. Katz was born in Stepan (Volhynia), where his father was rabbi. In his youth he was taken captive by the Tatars but managed to escape. He succeeded his father as av bet din of Stepan and then served as rabbi of Ostrow (1680–89), Posen (1690–1704), and Frankfurt on the Main (1704–11). In the latter year a fire broke out in his house, destroying the whole Jewish quarter of Frankfurt. After he had been maliciously charged with preventing the extinguishing of the fire because he wanted to test his amulets – in the use of which he was expert – he was imprisoned and compelled to resign his post. He went to Prague, staying in the house of David *Oppenheim, where he met Nehemiah *Ḥayon and even gave approbation to his book Oz le-Elohim (also called Meheimnuta de-Kalla; Berlin, 1713). From 1713 to 1715 he lived in Breslau, where together with Ẓevi Hirsch *Ashkenazi he excommunicated Ḥayon after realizing his true character. In 1715, after King Augustus of Poland had rejected his application to be restored to his post as rabbi of Posen, he returned to Ostrow where his son Bezalel was rabbi. While journeying to Ereẓ Israel he was taken ill in Constantinople and died there.

Among his works are Pi Yesharim (Frankfurt, 1702), kabbalistic comments to the word bereshit (“in the beginning”); Birkat ha-Shem (2 pts., ibid., 1704–06), including Semikhat Ḥakhamim, consisting of hadranim (see *Hadran) and Kedushah u-Verakhah, novellae to the tractate Berakhot; and Sha’ar Naftali, poems and piyyutim (Bruenn, 1757). Several works are still in manuscript. Katz was one of the important halakhic authorities of his generation and one of the greatest kabbalists of Poland. His image persisted in the memory of the people, and many legends and wondrous tales about him circulated for many generations. He conducted his rabbinate high-handedly and as a result met much opposition from the leaders of the communities, which was apparently the cause of his frequent wanderings. Despite this he had a sensitive soul which found expression in his poems, piyyutim, and prayers which have been published in various places. His well-known ethical will (1729?) contains profound thoughts and moral instruction and some see in it one of the first sparks of practical *Ḥasidism.


Perles, in: MGWJ, 14 (1865), 92f.; M. Horovitz, Frankfurter Rabbinen, (1969), 98–114; Horodezky, in: Ha-Goren, 1 (1898), 100–2; Kaufmann, in: REJ, 36 (1898), 256–86; 37 (1898), 274–83; idem, in: JJGL, 2 (1899), 123–47; M.M. Biber, Mazkeret li-Gedolei Ostraha (1907), 63–69; Lewin, in: HḤY, 6 (1922), 261–63; M.E. Rapoport-Hartstein, Shalshelet Zahav (1931); Davidson, Oẓar, 4 (1931), 453; Narkis, in: KS, 15 (1938–39), 370–2; Halpern, Pinkas, 206ff., 601; Peli, in: Sinai, 39 (1956), 242–60; A. Yaari, Meḥkerei Sefer (1958), 55ff.