video explaining the chart correlating the sefirot through commandments and affirmations for emunah

http://beyondanydoubts.com/2014/10/13/personal-prayer-help-apply-integrated-understanding-torah-avoda-chesed-moment-challenge/

sefirot utterances plagues commandments holidays affirmations chart

The Ten Utterances of Creation Parallel the Ten Commandments

10 + 10 = 10
 Moshe Miller

The Zohar, one of the earliest and  most important Jewish mystical texts, was written by Rabbi Shimon bar Yochai and his disciples. The following is an original translation, in bold face, of a selected text from the Zohar [vol. III, 11b ff.] on the first chapter of the Torah, together with selections based on major commentaries. The latter have been woven into the text itself, in plain face within parentheses, in order to provide the reader with a smooth, comprehensive text without requiring extensive footnotes, which are used mostly for technical information and sources. — M.M.

(“The world was created by means of ten utterances.”1 The following section explains the connection between the asarah ma’amorot [Ten Utterances] in Genesis and the aseret hadibrot [Ten Commandments] in Exodus 20.)

Rabbi Shimon bar Yochai taught: kaf asarah asarah(“Each incense bowl weighed ten sanctuary shekels”—lit:) each bowl ten ten.2 Why (the doubled words) “ten ten?” Once, to allude to the work of creation, and once to allude to the Torah. There are ten utterances in the creation of the world, and (corresponding to them) ten utterances in the Torah (the Ten Commandments).

What does this tell us? That the world was created for the sake of Torah, and as long as the Jewish people occupy themselves with Torah, the world will continue to exist. But if the Jewish people abandon Torah, the verse declares, “If not for My Covenant (the Torah3), I would not have set day and night, and the bounds of heaven and earth.”4

The Zohar now explains how the ten utterances parallel the Ten Commandments.
The 1st (commandment, instructing us to have faith in G-d) states: I am the Lord your G-d…” Regarding creation, the verse states: “There shall be light, and there was light.”5
From the verse “G-d is my light and salvation, whom shall I fear?”6 we learn that faith in the Holy One, blessed be He, is also called “light.” (Hence, light and faith in G-d, the first commandment, correspond.)

The 2nd states: “You shall have no other gods before Me,” and (the second utterance) states: “There shall be a firmament between the waters, and it shall divide between water and water.”

“There shall be a firmament,” refers to the Jewish people who are part of G-d Above,7 for they are attached to that plane which is called shemayim (Heaven , or firmament). “Between the waters,” — among the words of Torah (which is called water, as our Sages explain8) “And it (the Jewish people) shall divide between water and water” — between G-d, who is called “the Source of Living Water”9 and false deities which are called “broken wells”9  containing bitter, putrid and stagnant water. (Thus, the division between water and water is dependent on the Jewish people learning Torah.)

The 3rd states: “Do not take the name of G-d in vain,” and (the third utterance) states: “The waters below the firmament shall be gathered into one place..” Do not cause a separation in the unity of the waters (referring to the Shechinah — the indwelling Divine Presence10) by uttering a false oath.

The 4th states: “Remember the Sabbath to keep it holy,” and (the fourth utterance) states, “The earth shall sprout vegetation..” When does the earth become fertile and become covered with vegetation? On the Sabbath, when the bride (the Sabbath) unites with the King (G-d).11 This brings  forth vegetation and blessing for the world.  (Every weekday is provided its food by virtue of the blessing it receives from the Shabbath,12  just as the manna which came down only during the week, was by virtue of the Sabbath.13)

The 5th states: “Honor your father and mother,” and (the fifth utterance) states, “There shall be luminaries in the sky …” This means that the luminaries are your father and mother — the sun is your father, and the moon your mother, alluding to the Holy One, blessed be He, your father, as the verse states. “For the sun and its sheath are G-d, the Lord.”14   (The verse makes an association between G-d — who is the ultimate source of all “light” in the sense of Divine revelation — and the sun, the source of physical light.)  And the moon refers to Knesset Yisrael (the collective soul of the Jewish people), as the verse states (regarding Israel), “Your moon shall never disappear.” 15  (It seems that the intention here is that our “father and mother” — G-d, and the collective Jewish soul — are honored by the Torah which the Jewish people learn in this world, as our Sages explain, “There is no honor other than Torah.”16)

The 6th states: “Do not murder,” and (the sixth utterance) states “The waters shall teem with living creatures.” Do not kill a man, who is also called “a living creature.”17  And do not be like fish, the larger of which swallows the smaller.

The 7th states: “Do not commit adultery,” and (the seventh utterance) states, “The earth shall bring forth living creatures… in their species.” From this we learn that a man should not approach a woman who is not his soulmate. For this reason the verse, “in their species.” A woman must not bear children from one who is not her “species” i.e. her soul mate.

The 8th states: “Do not steal,” and (the eight utterance) states, “I have given you every seedbearing plant on the surface of the earth.” i.e. that which I have given you, and allowed you to use, is yours. Do not steal that which belongs to someone else.

The 9th states: “Do not testify as a false witness,” and (the ninth utterance) states, “We shall make man with Our image, of Our likeness.” Do not testify falsely against one who bears the Divine image. And if one testifies falsely, it is as if he blasphemed.

The 10th states: “Do not be envious of your neighbor’s wife…” and (the tenth utterance) states, “It is not good that man is alone. I will make him a helper to match him.” This refers to each person’s soul-mate who matches him perfectly. Hence, “Do not be envious of your neighbor’s wife…”

These are the ten utterances of creation, which parallel the Ten Commandments. Therefore the verse (quoted originally) states, “Each bowl weighed ten,” for they weigh the same. and by virtue of this the world survives and maintains equilibrium….

  1. Avot 5:1
    2. Numbers 7:86
    3. Or Yakar
    4. Yeremiah 33:25, Rashi
    5. Note that this passage in the Zohar does not regard the first word in the Torah, bereishit, as the first utterance, as explained previously. (Zohar 1:39b) Perhaps this is according to the view that the verse, “I am the Lord your G-d,” also expresses belief in G-d Himself, which is not a commandment, but precedes all commandments.  Nevertheless, in the light of other passages in the Zohar this seems unlikely.
    6. Psalms 27:1
    7. Job 31:2.
    8. Bava Kama 17a
    9. Jeremiah 2:13
    10. See Chagiga 14b regarding the advice of R. Akiva to the Sages who entered the Pardes: Do not say, “Water, water.” (i.e. cause a separation between the waters); Pardes Rimonim s.v. shayish
    11. Technically, this refers to the yichud (unification) of malchut and zair anpin – Commentaries
    12. Zohar vol.II,p 88a
    13. Zohar ibid
    14. Psalms 84:12. The Names used in this verse are Havayeh, the Tetragrammaton, denoting the transcendent revalation of G-d as He is in Himself, and Elokim, G-d as He is within creation.
    15. Isaiah 60:20
    16. Avot 6:3; Zohar vol.III, p. 81b.
    17.Genesis 2:7

Excerpted from a pioneering English translation, from the original Aramaic, of selected passages in the Zohar, together with commentary, by Rabbi Moshe Leib Miller, formerly an occasional guest teacher at Ascent and currently a Rosh Yeshiva in New Jersey.

 

A personal prayer to help apply integrated understanding of Torah, Avoda and Chesed in the moment of challenge

Please see the personal prayer below that reflects integrated understanding of the chart below it – print chart here    This general format for speaking with Hashem will hopefully help to  increase our integrated ability to serve Hashem in the moment: I feel constriction in emotion and a draw towards negativity! By bearing the burden of my own confusion of mind, please see that I choose to identify as a tzelem elokim here to reflect You into the world. Wow – thank you for that immediate relief of being connected to Your compassion so that I can exhibit compassion – immediately I am aware that I almost pulled the Shechina into the darkness of that natural lower urge! With love in my heart for Hashem and with total emunah in how Hashem has created a world with a being that has self-awareness in order for us to subjugate to Hashem, I declare Hashem Echad! I know it is all Hashem Who desires to give me reward for remembering that and choosing to align with Hashem rather than the natural forces that seem to be real in time and space that are designed to test my emunah and give me the opportunity to reflect Your Attributes of mercy into time and space.   Hashem I pray passionately to You redirecting the fire in my makeup from anger and fear and ask instead that You please help me! I only want to open the door to reflect Your Attributes into time and space! Please help me to bring the light into the world that is a revealed good! I desire to submit what feels real by Your design and test because I have total emunah that it is all from You and You desire only to see if this personal mini-akeidas Yitzchok is something I can submit out of love for You and understanding that reflecting You into the world is the real happiness available here and not a misleading worldly happiness that results in bitterness for the soul in being far from You.   With all my heart and all my soul and all my might, I ask for your help in applying the gift of Torah to give me a gifted way of handling this emotional challenge. You have given me naturally an ego, a self-awareness so that I understand how to project an image into the world. I choose to use my strength to project Your Image into the world because that is happiness. Happiness comes only from learning Torah, praying passionately to Hashem, and emulating Your attributes into time and space. All other pursuits of happiness, although they may appear to have gratifications on a level of time and space, ultimately involve my soul and trap the Shechina in the kelipas of taiva and desire thereby inadvertently nurturing the lower forces in the world, heaven forbid that the soul that You give me remain trapped and fueling what is despicable and lowly. I no longer see as the natural gratifications that the lower forces offer as ‘payoff” such as the feeling of being right or communicating something very important in a way that hurts another person by throwing them into the grips of their challenges! I know that You Hashem are the Source of all vitality and I have emunah to redirect all my strength to learning Torah, praying passionately for only good to come out of this matter, and to help me project Your image into time and space, for doing so is the true happiness.   The feeling of calmness is reality, for Hashem’s reality as we know from Shabbos, is peace and tranquility. Help me quiet the natural bodily responses by saying Hashem Echad with integrated understanding and love and awe.   Please accept my teshuva and may it be a merit for klal yisrael, that whatever light from the kelipas I have been able to return into service of Hashem should be viewed as something beneficial for our people, bringing blessings, achdus and redemption closer.

sefirot utterances plagues commandments holidays affirmations chart

The Ten Utterances of Creation Parallel the Ten Commandments
10 + 10 = 10
Moshe Miller
The Zohar, one of the earliest and most important Jewish mystical texts, was written by Rabbi Shimon bar Yochai and his disciples. The following is an original translation, in bold face, of a selected text from the Zohar [vol. III, 11b ff.] on the first chapter of the Torah, together with selections based on major commentaries. The latter have been woven into the text itself, in plain face within parentheses, in order to provide the reader with a smooth, comprehensive text without requiring extensive footnotes, which are used mostly for technical information and sources. — M.M.
(“The world was created by means of ten utterances.”1 The following section explains the connection between the asarah ma’amorot [Ten Utterances] in Genesis and the aseret hadibrot [Ten Commandments] in Exodus 20.)
Rabbi Shimon bar Yochai taught: kaf asarah asarah — (“Each incense bowl weighed ten sanctuary shekels”—lit:) each bowl ten ten.2 Why (the doubled words) “ten ten?” Once, to allude to the work of creation, and once to allude to the Torah. There are ten utterances in the creation of the world, and (corresponding to them) ten utterances in the Torah (the Ten Commandments).
What does this tell us? That the world was created for the sake of Torah, and as long as the Jewish people occupy themselves with Torah, the world will continue to exist. But if the Jewish people abandon Torah, the verse declares, “If not for My Covenant (the Torah3), I would not have set day and night, and the bounds of heaven and earth.”4
The Zohar now explains how the ten utterances parallel the Ten Commandments.
The 1st (commandment, instructing us to have faith in G-d) states: I am the Lord your G-d…” Regarding creation, the verse states: “There shall be light, and there was light.”5
From the verse “G-d is my light and salvation, whom shall I fear?”6 we learn that faith in the Holy One, blessed be He, is also called “light.” (Hence, light and faith in G-d, the first commandment, correspond.)
The 2nd states: “You shall have no other gods before Me,” and (the second utterance) states: “There shall be a firmament between the waters, and it shall divide between water and water.”
“There shall be a firmament,” refers to the Jewish people who are part of G-d Above,7 for they are attached to that plane which is called shemayim (Heaven , or firmament). “Between the waters,” — among the words of Torah (which is called water, as our Sages explain8) “And it (the Jewish people) shall divide between water and water” — between G-d, who is called “the Source of Living Water”9 and false deities which are called “broken wells”9 containing bitter, putrid and stagnant water. (Thus, the division between water and water is dependent on the Jewish people learning Torah.)
The 3rd states: “Do not take the name of G-d in vain,” and (the third utterance) states: “The waters below the firmament shall be gathered into one place..” Do not cause a separation in the unity of the waters (referring to the Shechinah — the indwelling Divine Presence10) by uttering a false oath.
The 4th states: “Remember the Sabbath to keep it holy,” and (the fourth utterance) states, “The earth shall sprout vegetation..” When does the earth become fertile and become covered with vegetation? On the Sabbath, when the bride (the Sabbath) unites with the King (G-d).11 This brings forth vegetation and blessing for the world. (Every weekday is provided its food by virtue of the blessing it receives from the Shabbath,12 just as the manna which came down only during the week, was by virtue of the Sabbath.13)
The 5th states: “Honor your father and mother,” and (the fifth utterance) states, “There shall be luminaries in the sky …” This means that the luminaries are your father and mother — the sun is your father, and the moon your mother, alluding to the Holy One, blessed be He, your father, as the verse states. “For the sun and its sheath are G-d, the Lord.”14 (The verse makes an association between G-d — who is the ultimate source of all “light” in the sense of Divine revelation — and the sun, the source of physical light.) And the moon refers to Knesset Yisrael (the collective soul of the Jewish people), as the verse states (regarding Israel), “Your moon shall never disappear.” 15 (It seems that the intention here is that our “father and mother” — G-d, and the collective Jewish soul — are honored by the Torah which the Jewish people learn in this world, as our Sages explain, “There is no honor other than Torah.”16)
The 6th states: “Do not murder,” and (the sixth utterance) states “The waters shall teem with living creatures.” Do not kill a man, who is also called “a living creature.”17 And do not be like fish, the larger of which swallows the smaller.
The 7th states: “Do not commit adultery,” and (the seventh utterance) states, “The earth shall bring forth living creatures… in their species.” From this we learn that a man should not approach a woman who is not his soulmate. For this reason the verse, “in their species.” A woman must not bear children from one who is not her “species” i.e. her soul mate.
The 8th states: “Do not steal,” and (the eight utterance) states, “I have given you every seedbearing plant on the surface of the earth.” i.e. that which I have given you, and allowed you to use, is yours. Do not steal that which belongs to someone else.
The 9th states: “Do not testify as a false witness,” and (the ninth utterance) states, “We shall make man with Our image, of Our likeness.” Do not testify falsely against one who bears the Divine image. And if one testifies falsely, it is as if he blasphemed.
The 10th states: “Do not be envious of your neighbor’s wife…” and (the tenth utterance) states, “It is not good that man is alone. I will make him a helper to match him.” This refers to each person’s soul-mate who matches him perfectly. Hence, “Do not be envious of your neighbor’s wife…”
These are the ten utterances of creation, which parallel the Ten Commandments. Therefore the verse (quoted originally) states, “Each bowl weighed ten,” for they weigh the same. and by virtue of this the world survives and maintains equilibrium….
1. Avot 5:1
2. Numbers 7:86
3. Or Yakar
4. Yeremiah 33:25, Rashi
5. Note that this passage in the Zohar does not regard the first word in the Torah, bereishit, as the first utterance, as explained previously. (Zohar 1:39b) Perhaps this is according to the view that the verse, “I am the Lord your G-d,” also expresses belief in G-d Himself, which is not a commandment, but precedes all commandments. Nevertheless, in the light of other passages in the Zohar this seems unlikely.
6. Psalms 27:1
7. Job 31:2.
8. Bava Kama 17a
9. Jeremiah 2:13
10. See Chagiga 14b regarding the advice of R. Akiva to the Sages who entered the Pardes: Do not say, “Water, water.” (i.e. cause a separation between the waters); Pardes Rimonim s.v. shayish
11. Technically, this refers to the yichud (unification) of malchut and zair anpin – Commentaries
12. Zohar vol.II,p 88a
13. Zohar ibid
14. Psalms 84:12. The Names used in this verse are Havayeh, the Tetragrammaton, denoting the transcendent revalation of G-d as He is in Himself, and Elokim, G-d as He is within creation.
15. Isaiah 60:20
16. Avot 6:3; Zohar vol.III, p. 81b.
17.Genesis 2:7
Excerpted from a pioneering English translation, from the original Aramaic, of selected passages in the Zohar, together with commentary, by Rabbi Moshe Leib Miller, formerly an occasional guest teacher at Ascent and currently a Rosh Yeshiva in New Jersey.

Concealed light has a darkness over it but Hashem’s 13 attributes of mercy may often be revealed through free willed choice and speech.

With recruits from all over the world being drawn to the darkness in the world, how do we once again reveal that darkness is not light?  People are drawn to light.  People need light.  Yet our search for light can lead us to places within our makeup that have taken a wrong turn due to confusion of mind . We may not be aware that we are in a state of confusion.  In fact, we may think we are quite clear about a certain course of action.  That often happens when the basis for our choices  is survival (survival is in Hashem’s hands alone, even with our hishtadlus) or on a belief system that is other than absolute truth from  Torah.  We may believe we are following truth, without realizing that somewhere in our thought process we are relying on coping mechanisms, familiar patterns, ego based needs, appetites or other naturally developed connections.   We are here to project an image into the world.  The choice we have is to decide whether what we project will be primarily based on self-interest or primarily based on reflecting Hashem’s image into the world.  The gifted understanding that motivates our learning for more and more knowledge of Hashem is that we begin naturally to see the pursuit of projecting Hashem’s 13 Attrbiutes of mercy into the world as the most pleasurable and as in our true self-interest in a two world picture.

 

Low self esteem actually means that our ability to project Hashem’s image into the world is damaged  The goal of having a healthy ego is so that slowly over the course of our lives, each year we see another area that we desire to make Hashem the King over.  Yet those with low self esteem have a great deal of motivation to do this work because the lives of people who have internal strive natorally drives them to seek to become better adjusted.  Those who have had less trauma may not have the same motivation because their lives may be running more smoothly, they may have more natural satisfaction out of life.  Nevertheless, it is incumbent upon every one of us to recognize that comfort is a pleasure from Hashem and that we are here to project into the world Hashem’s 13 attributes of mercy over our natural self-oriented perspective, even if we are very damaged.  It takes a great deal of emunah to do that, and thus learning Torah is imperative to build our emunah in order to approach our deepest scarss.

 

Having a sense of self means that we are alive.  Hashem desires a being that can understand who Hashem is.  In order to truly understand and acquire the emunah that Hashem is the Creator, and that we are here to have a relationship with Him, we are given free will, speech and the ability to experience life as if we are independent from Hashem.  Torah gives us a gifted understanding of how to use the life force Hashem bestows upon us when we experience constricted thinking.  Without Torah, we may easily make serious mistakes in discerning the difference between darkness and light – that is due to the nature of the unconscious and subconscious mind, where Hashem conceals Himself  What enters our consciousness is sometimes constricted thoughts.  With the gift of Torah, we can approach constricted thinking in a gifted way.  We can realize we do not wish to pull Hashem’s light into the darkness of our subjective reactions but rather wish to use the light trapped there in a way that reflects Torah, expresses personal passionate prayer for help and for the good that we desire, and to be a vessel to reflect His 13 attributes of mercy into the world.   In so doing, we use the “projector” of our image into this world to project Hashem’s light, like the moon reflects the sun.

 

May our efforts to rise above our subjective nature in favor of reflecting Hashem’s 13 attributes of mercy into the world create positive influence and generate peace and a restoration of Hashem’s revealed good in this world.

 

 

 

 

Value: The only currency is Hashem’s Glory, and our value is the ability to reflect it and to disempower the forces offering false value by shifting imagination to Truth

In the discussion after the recording, we explained how just remembering that we have confusion of mind puts us higher in the brain, in the bleechers, so to speak, and that choice is a choice to identify with tzelem elokim over the naturally pulling “left fielders” for where we want our bina, our imagination, to cling.  As soon as we choose to see we have confusion of mind, we are once again aligned with the real currency of the world, Hashem’s Glory and tzelem elokim that is a reflection of His Glory. From there, our brain is aligned and ready to follow the affirmations for emunah, leading us to be able to hopefull create the positive influence, opening for Hashem’s 13 attributes of mercy, a passageway into time and space through our efforts to do so from mind to heart  We can bring light into the world and our effort to do so is our esteem, even if it looks in time and space as if we don’t succeed.
 To join our work group please go to www.jwworkgroup.com

Rabbi Yaakov Zalman Labinsky on Succos- Hear Rabbi address the questions regarding how the labor intensive efforts serve Hashem

 

Rabbi Yaakov Zalman Labinsky discusses Succos in the context of the whole year, from our previous Rosh Hashana culminating in Simchas Torah (a period of 13 months, and all the Yom Tovim in between.)

The continuity of the Jewish year helps us see how to live with emunah and how the year and the holidays help us grow through life.

 

For more by Rabbi Labinsky, please see www.becomingdivine.com

To join Rabbi Labinsky’s chabura on marriage (for women), please indicate in the subject : Rabbi Labinsky Becoming Divine Marriage Chabura 

 

To join the Jewish Women’s Daily Work Group, please go to www.jwworkgroup.com  See what we are doing here: affirmations for emunah

More on Affirmations for emunah, why we are developing ourselves in it, and how beneficial it is in relating with Hashem and people

affirmations for emunah

bitul shifliss

 

When we understand how vulnerable we all are to the downward pulls, we can make our first priority not only redeeming ourselves from that vulnerability but also to hold as a value to not say or do anything that would send another person to those forces – in both instances, we want Hashem to see that we love Him and have emunah to serve Him and that we do not want any involvement or augmentation of the natural forces that have a bias to prove that mankind does not have the fortitude to use the gifts of Torah to rise above our natural instincts and recognize that we have a tzelem elokim and a relationship with Hashem that He desires.   We wish to  use our free will and speech with love in our hearts and with emunah to learn Torah, pray to Hashem for help and protection and cling to emulating His 13 Attributes of Mercy, for His Glory is the only glory, there is no value other than being connected to His Torah and there is no happiness other than this.

 

To join our work group please go to www.jwworkgroup.com

 

tying the affirmations not only to Torah but to the holidays – the more rooted we are in truth the easier the battle in the moment

affirmations for emunah click link on left to print entire affirmations for emunah

Jewish year

Torah Principles (from Rav Tzadok Cable)

Affirmations for Emunah when feeling challenged in the moment

Passover

Olam Chessed Yibaneh. The world (and the Jewish people as a microcosm of that world) is built upon the Chessed of Hashem. We must know that we don’t deserve anything. The best we could eve do is retroactively justify our own existence. Because the initial package was a gift that we were given which we did nothing to deserve.

Ein od milvado – there is nothing in the world but Hashem

Shavuous

Naseh Venishmah. We recognize that our portion is to affirm this gift and make it our own. This is one step forward. We had no real choice but to accept the Torah. But there are two ways to relate to that. You could keep it begrudgingly or you can accept it besamicha.

Man is made in the image of Hashem’s 13 Attributes of Mercy (Hashem glorifies us with a tzelem elokim made in the image of His 13 attributes of mercy) (Rav Cable suggests this is more like Succos than Shavuos)

Three weeks and tisha Bav

Imo Anochi Betzara. I am with them even their darkest moment of pay and suffering. All suffering and all darkness is only a concealment of the divine light of ain sof for the purpose of tikun.

 

Free will: Everything is in the hands of Shamayim, except for Yir’as Shemayim” Berachos 33 (h) (R. Chanina) (bear the burden of confusion of our own mind immediately chooses our tzelem elokim as our identity over the natural taivas and gaivas. We have free will to choose who we become and the mesiras nefesh is our personal akeidas Yitzchok) (Rav Cable suggests this is more like Rosh Hashana than Tisha Bav

Rosh Hashana

Bitul. Tshuvah begins with recognizing that everything comes from Hashem both light and darkness. Both the good times and the bad times. Both our potential to do good and to sin all comes from Him. Here is where we say Hakol bidei shamayim. Once we say that we can be empowered to repair what is broken

 

Personal Prayer – the power of speech: Air (aleph, vav, vav, yud, raish) is light (aleph vav raish) plus two letters of Hashem’s Name yud and vav (Saying Hashem Echad releases breath and therefore light from the constricted presentation) (Rav Cable suggests this is more like Tisha B’av than Rosh Hashana)

Yom Kippur

13 middos of rachamim. Here is where we realize and reveal that man is created in the image of Hashem’s middos. Here is where we can finally begin to life and reveal that truth after both having taken the gift of life, succeeded, and FAILED…but still picked it all up after and start over from new. This is the idea of the first two middos “Hashem…Hashem…” He is  Hashem before and after the sin He didn’t change.

How long wilt thou conceal from me the light of the blessed En Sof, which pervades all the worlds; which was, is, and will be the same, including also this place where I stand, just as the light of blessed En Sof was alone before the world was created, without any change is  written, “for I , the Lord have not changed, for He transcends time..” Likutei Amarim Ch 29 p. 129 (recognize the constricted presentation as Hashem’s light from the upper worlds coming to our ruach in order that we bear the burden of the confusion of mind so as to speak Hashem Echad and have compassion on the Shechina so that it may be released through our words Hashem Echad forming a positive spiritual being that leads us in the path we want to go for healing and brachas.)

Succos

Ain Od Milvado. Here is where we can finally reach the level of actively affirming this truth. It is only a real Ain Od Milvado when it is said by a truly rectified person who has taken the package given by Hashem, succeeded with it and FAILED, and then fixed it and reached once again for the stars. This giving of all of life to Hashem is the real Ain Od Milvado. This is the real partnership and the fulfillment of the tzelem elokim. Now with this we can rest assured Hashem will nullify all negative influences and protect us in His eternal light.

Ein od milvado – when a person subjugates and attaches the purity of his thoughts in the one Master only, then Hashem will nullify all of the forces in the world against him so that they won’t have any power at all (Rav Cable suggests this is more like Shavuous than Succos)

Chanukah

 same

The reward of a commandment is the commandment itself , because by virtue of performing it, the person suffuses a flood of light of the blessed En Sof from above downwards, to be clothed in the corporeality of the world, in something that was previously under the dominion of the kelipat nogah, from which it had received its vitality (Tanya ch. 37 p. 167)

The Torah and the mitzvos are eternal

Purim

the Jewish people (body and soul) are eternal via their connection to Torah and mitzvos

Shifless, identity as tzelem elokim actualized

Inner effort to restore relationship and connection with the Creator – inspiration and tools – start now!!

There is something that each and every one of us can do inernally that makes a difference in the world.  Believe it or not, the very fact that we are alive means we have a power inherent to being made in the image of the Creator Who gives us two amazing creative gifts, speech and free will.  These distinguish us from every other created being, inanimate, plant, or animal.  Only people can choose who we are and only people can utter words of prayer and requests to ask the Creator to help.

 

Thus the Creator has blown from His breath a soul that animates our corporeal body.  There is nothing but the Creator behind every atom; however, it is His Will that it appears as though there are powers operating in the world. For example, He could shine light but He choses a conduit called the sun.

 

Have you ever heard the phrase older but wiser?  It is better never to get hurt, but once we make it through something, we acquire a wisdom that becomes a protection against making that same mistake.

 

This principle of growing through life is not just a nice idea.

 

The goal of our lifetime is to more and more resemble the image of the Creators 13 attributes of mercy.  We are here to break our natural urges, our bad character traits.

 

The good news is that our real identity is our effort to try to break the character traits and reveal the image we are made in, the Creator’s 13 attributes of mercy.

 

The bad news is that there is a counterforce that objects totally to the Creator’s idea of making man and that forces’ goal is to prove that man made of flesh and blood cannot use the gifts of freee will and speech in the way the Creator designed us to, and that we are too lowly and unworthy of such divine gifts.

 

The good news is that those messages that we all hear inside of us ARE NOT TRUE!!!!!  Nor are they who we are!!!!!!!

 

Once we understand that these are an opposing force that is enhanced each time we experience a trauma that traps part of our image in a place seeking value or happiness from something that is other than identifying with being made in the image of the Creator, we can see how the basic will that our soul made in the image of the Creator gets trapped in false material things.  And we can recognize that we need to redeem it, to heal.

 

The affirmations for emunah are designed to do that.

 

The goal is to relate through Hashem’s 13 Attributes of Mercy thereby increasing merits and opportunities to reflect Hashem’s Glory into the world;

Our effort on a moment to moment basis can be to consistently choose out of love for Hashem to run as a city of refuge to His Attributes of Mercy by bearing the burden of our own discomfort of mind, immediately by so doing emulating Him, in order with love in our hearts to see how the Shechina and part of our tzelem elokim is trapped in a false place. With the empowering feeling of choice to release happiness from a false source in order to truly choose who we are, to effortfully activate emunah and do acts of chesed to Hashem to lovingly NOT pull His Shechina into the galus of my negativity, and to choose with determination out of awe of Hashem and how He has created us in order to give us merits for so choosing, to focus emunah to triumph emulating tzelem over natural urges. Hashem Echad

We can identify existence more and more naturally as the effort made to choose in the moment to be a system of bitul/shifluss – to be in a potentially constant state of running and returning reflection of attributes of mercy into the world or uplifting after unmasking Shechina and redirecting along with tzelem elokim unconcealed from natural traps of taiva and gaiva/ There is no glory in the world other than Hashem.

 

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