Self-awareness and Torah are given to us in order for us to have the opportunity to choose with the real free will that consciousness presents to us to receive the immense pleasure inherent in doing mitzvahs.
In order to properly do the mitzvahs, our relationship with ourselves, others, and Hashem needs to become unmixed with the judgments and condemnations that lead us to blame, shame and condemn, which inherently have false components thereby placing us in the category of bearing false witness . Consciousness can be made more and more holy as we nullify the internal forces that attract us towards an indulgence of self-awareness as the source of happiness, generating thought speech and deed in violation of the ninth commandment, which commandment forbids us from bearing false witness against ourselves, others and Hashem. Instead Torah tells us to choose learning Torah and performing mitzvahs over the compelling natural urges that self-awareness is designed to draw our life force towards. We have real free will to choose who we are.
The happiness that self-awareness naturally seeks is not the same as the happiness that we can experience when in a conscious state of devekus, existing in a space aware of consciousness that we have self-awareness yet that self-awareness is there for the sole purpose of giving meaning to our free willed choice to acknowledge Hashem Echad, choosing to keep mitzvahs over the natural urges, out of free willed choice to recognize that His Glory is the only currency of value. Hashem alone is the cause of all and there is no other cause, despite His use of conduits and how that appears.
What our function is in life changes as we grow. When we are children, teens, adults, middle age, seniors – our role in life changes as a life cycle. the time period that we are living in is shepherding us to find a functioning that may have been on the back burner for 5776 years. That functioning is to take the role of Nishmas Am Yisrael to its fulfillment, which means being the generation undergoing a transition to the times of the Moshiach. When a woman is in transition, her entire consciousness and physicality are involved in only one thing. Thoughts of what to make for dinner or what to do about that grade or how to respond to that family member simply are not on the mind. Only dealing with the pain of transition, in order to do whatever we can with Hashem’s help to give birth.
It is with this in mind that the constrictions we are experiencing, at home, in the professional world, in the social world, on college campuses, in watching the news from Israel, in the horrific stories of murder we hear….what is our functioning? We are in transition. The contractions are strong and coming fast. What do we do? When giving birth, we push. But now, what we do is turn upwards to Hashem. The constriction, the pain, the losses, the disappointments, the frustrations, the violations of trust….our souls see darkness and become trapped. The constriction is a contraction and our functioning is not to focus on solving the immediate problem but rather to “send away the mother bird and keep the eggs”, releasing the trapped part of us so it can flow into Hashem’s loving thoughts of us, be encompassed in His Attributes of Mercy and restored to us, healed and relieved of the falsity that caused it to become concealed. Bby asking Hashem to encompass that part of our soul that has become trapped and restore it to us in a way that we can reveal His Mercy we acknowledge that happiness is not derived by worldly matters in time and space through our hand. Happiness is the experience of the soul learning Torah, praying fervently to Hashem and emulating Him so that our actions and speech reflect Him into the world.
The end game that started with the serpent tempting Chava is to use the wisdom we have gained by exploring power, subjugation and humiliation to their final conclusion, the reality that they do not lead to happiness and that there is no happiness other than being involved with Torah, fervent prayer and emualting His Mercy. Why? Because Hashem fills all the worlds and is the only currency. There is no value other than the value of Hashem. to the degree we emulate Him, we reveal Him and thereby choose meritoriously. Chava’s mistake was that the serpent’s words became encompassed in her imagination instead of Hashem’s direction being encmpassed in her imagination without budging from it. Every one of us faces this challenge multiple times an hour!! We see something and our imagination suggests an explanation and our mind encompasses it and builds. The only thing is it might be totally not true yet we believe it!! When we do this as part of a bad pattern for years, there is a great deal of our soul trapped in that faulty place. We are here to repair that neurocircuitry by releasing the part of us trapped there from habit, limiting belief, trauma or more. How? Through the gift of speech and free will, we have intention in personal prayer requesting that we have that part of our soul restored to use in the way Hashem desires us to be, emulating Him. We ask Hashem to please wash off the falsities and return the good use of our soul to us because we only want to reflect Torah and His Attributes of Mercy into the world
Hashem is patient. He is all good. He is loving. He wants a relationship with us. He has been willing to sit on the back burner, allowing the Shechina to be in the darkness necessary for us to have real free will. But now we are in transition. It is now time that we, the farthest from Sinai, in the lowest generation that ever was, realize we can help fulfill the purpose for which Hashem creates the world – He desires to dwell here, through being connected to us in a relationship which He sustains us and we choose to reveal Him. To deal with transition, our focus becomes the process of uplifting our light and all the light of generations that became trapped there that led to our light becoming trapped (because we learned to believe things that might not be absolute Torah truths). Out of love with Hashem desiring Him, because of everything has has evolved in human history from the original expulsion to the destructions, the crusades, the expulsion from Spain, the pogroms, the holocaust and every other adaptation absorbed by the psyche of our people,- we potentially uplift all that preceded us too, for we learn from it and that contributes to our ability to take on the role of transition and there is only one Jewish soul, we are all one. We cannot indulge natural thinking no matter how justifiable about our subjective realities in detail. Rather we have to think about the light that is being drawn to become added to what is trapped in pain and turn our eyes to Hashem and ask Him to absorb it instead into the Ein sof and return ALL of it to us so we can reveal His good. Tolerating insults, overlooking faults, bearing the burden of confusion of mind, forgiving and casting sins into the sea.
Just as a tree converts carbon dioxide to oxygen but it is not the function that we see of a tree, so too this spiritual function is not how we traditionally have thought about ourselves, as personalities, with roles and circumstances. Transition means we get focused on the reality of what a soul is sent here to do, which is to uplift light so that Hashem’s purposes are accomplished. That means taking our pain and momentarily realizing that we have a unique opportunity and role to heal the soul of Nishmas Am Yisrael by flowing the light so it can dissolve into the Ein Sof, become encompassed in His Love and returned to us.
We can turn our hearts into mikvahs and heal beyond what we can imagine. As far as the triggering circumstances, Hashem is very big. He only does Good. Whatever He does is good. Our job is effort. Here is a Torah guide.
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to print the chart below click this link: 4th and 9th commandments with fire water wind and earth
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There is something universal that we share in being alive, and that is being both made in the image of Hashem and having a physicality with an animalistic nature. If it were not for the gift of Torah, we would never know how to hunt for the knowledge we need in order to use our imagination in the way Hashem desires us to choose to use it – to serve Him by reflecting His Kindness and Mercy into the world, thereby uplifting the world despite the natural lower instincts.
Without Torah learning, there would not be a way to understand how Hashem creates the world and what He desires from us in terms of what we are to rise above. It is totally in our inner world that we make this choice. There is no one involved in the choice but ourselves based on our integrated understanding of what it is that Hashem desires from us in the moment in order to reflect His Mercy into the world. Much confusion was predicted by the natural forces who understood the struggle and how “easy” it would be to keep us busy with searching for happiness in worldly matters when Hashem made the world on the condition that He be concealed!! Yet it is not too hard, although it is a struggle that requires a lifetime to build learning, emunah, and practice with making free willed choices and striving for absolute truth instead of just the mighty truths of how to access the powers of nature to dominate the world.
Reading the explanation of the Sforno, we can find in our own makeup that personal imaginative switch that we fall for, because it is that place where our primal will became corrupted – trauma, environment, upbringing, pressures, education, role models and more can instill in us much that needs Torah wisdom in order to release the part of our soul that animates something below Torah standards. This is a universal challenge; however, rescuing the light from the shell of the kelipa is the way we earn eternity. If we remain as goodly people trying to make do without going for releasing our tzelem elokim from what traps it in the kelipas, who will uplift the world? We cannot give up and call the darkness light as long as we are succeeding in dominating the forces of nature, subjugating others out of their fear of being humiliated. These are the tactics of people who intentionally or unintentionally desire to protect themselves from damage by using wisdom of nature to acquire power and control. What is the measure of happiness?
Happiness is an experience of the soul when it learns Torah, prays fervently to Hashem, and emulates His 13 Attributes of mercy, thereby reflecting Him into this world. Because He is the only glory, there is no value nor is there any reality to anything that does not truly project Hashem’s image into the world over our natural image. We may or may not ever come to realize this truth, but Torah is there for us to learn in order to eventually project our eternal image, the one made in Hashem’s image, into the world. The reality that we do not experience this as happiness is because our happiness has been kidnapped by worldly matters of time and space. Yet we are wise enough to answer, is what we are doing really bringing us happiness, joy, and satisfaction that we believe will bring us eternal reward? Are we coping with life as best we can while keeping Torah or mitzvahs or are we effortfully involved in internalizing the ten commandments so that we grow each year more and more in projecting Hashem’s image into the world over our natural image? Striving for truth here is a good start. What does it mean to pass the mesorah on if the internal happiness that Torah provides us remains concealed? Shall we settle for counterfeit happiness in time and space because we don’t believe we can find the happiness and pleasure that Hashem designs us to experience in this world? Are we able to answer our inner urges with absolute Truth rather than creative imagination that can’t help but be biased, as the Sforno explains?
May we be aided by Hashem in our efforts to uplift our souls trapped in limiting beliefs and worldly matters. And may just wanting to make the effort create a light in the world to tip the scales for redemption bahava.
The more we hunt for the fingerprints of the voice of temptaion within our makeup, the more we see it as external to our tzelem elokim and the more ability we have to exercise emunah and free will when we are at a choice point so that our effort reflects Hashem’s image into the world. Those successes are triumph over the darkness that bring great light into the world. May we all grow stronger in the moments where we are faced with our souls trapped in the shell of evil, the kelipa noga, so that we may ask Hashem to please encompass it once again and return it to us so that we can enclothe it in our speech and deeds to reflect His Mercy and goodness into the world.
utterances commandments side by side 5 and 5 The 10 utterances with which Hashem constantly creates the world are the basis for the 10 c0mmandments that Hashem gives to Nishmas Am Yisrael in our role of conributing a (h0pefully) positive influence upon the Creation, thus permitting Hashem’s 13 Attributes to be reflected into the world through our observance of Torah, our prayers and our emulating His 13 attributes of mercy (Keser).
What the chart above shows is that the utterance of Let us Make Man in the image of Hashem is solidified through our keeping the commandment “do not bear false witness against another.” And that commandment, the ninth, is parallel to the fourth commandment, Keep the Sabbath, which maintains Hashem’s utterance to vegetate the world.
Shabbos is the center of everything, ein od milvado. Six weeks we struggle with the body and soul as they swirl in our challenges of daily life. But on Shabbos, we are careful to do no work resting the body and soul so as to acknowledge the truth that at all times all there is in the world is Hashem, there is no other power, His is the only light, and we are here to reflect His Light into the world as the moon reflects the Sun. When we observe the Shabbos, it “vegetates” our upcoming week for the good.
So too our struggle to follow the commandment do not bear false witness against another. The utterance of let us make man in the image of Hashem is thus maintained when we have ahavas yisrael. But what gets in the way has been around since the beginning of time, built into human nature, the downward pulls of self-awareness that the agnels protested to Hashem would prevent the neshama from having the success Hashem desires to choose to reflect Him into the world. And we all are affected by this. The entire work of our group so far has been to illustrate the unconscious and suconscious influences of base urges, limiting beliefs, traumas, scars, corrupted primal will, and the actual design of the body as the vessel for the soul which has a natural propensity to use imagination to serve its own self preserving instincts before considering a role as Nishmas Am Yisrael. Sforno Bereshis Chava Understanding the composite of unconscious and subconscious as Hashem designs us in order to have self-awareness that seems real – imagination exposed
There is an amazing chart about cell membranes The chart shows the proteins on the membrane, anchor proteins that connect the cell to external structures, and other proteins that permit a flow into and out of the cell, and enzymes that facilitate. In a real sense, a being that has a holy neshama and a body exists in two worlds and we have a function that the cell membrane offers a great moshul for. The role of Nishmas Am Yisrael, in clinging to the kise Hakavod and answering the voices of our self awareness and imagination that desires to encompass and enliven subjective understandings that bring into the world the goals of the natural forces that want to prove that we are incapable of delivering to Hashem what He desires from us in use of our free will (Hashem desires that we reflect Him into this world over our natural urges using free will and speech). The natural forces desire to subjugate us to our nature and then have the accuser humiliate us in front of Hashem and cause us to receive rebuke and punishment. We can avoid the humiliation by instead subjugating ourselves to Hashem knowing that doing so connects us to absolute truth and spiritual reality.
We can start with the first attribute of mercy of Hashem, tolerating insults. What naturally happens to us is that we immediately upon not getting what we want experience it as a damage to ur image or self preservation and we cry and complain, and want to blame others and then humiliate them with our accusations, our subjective deep felt projection of how we have been insulted. Yet when we really are honest, the truth is that we are bearing false witness against them, despite how true it feels to us, despite houw justified we feel. All of our negatively charged complaints fall into the category of bearing false withness, either due to low self esteem, limiting beliefs, past experiences with the person that has hurt us and trapped part of our tzelem elokim in concealment or a myriad of other ways of understanding our discomfort The bottom line is that a part of our tzele elokim needs to be encompassed once again by the ein sof and our role as Nishmas Am Yisrael is to develop the emunah to withstand the rapids of our emotions to navigate through with free will and prayer asking Hashem to please once again restore the light trapped that has become corrupted so that we once again access it to encloth it in our speech and deed in a way that will powerfully reflect Him into the world.
Our worst emotions are our own trapped tzelem elokim.. We can build the emunah to serve as the anchor between the physical and the spiritual so that the tzelem elokim that is trapped can be uplifted and brought back into the world in a positive way, just like the construct of the Hebrew Letter hai has an opening at the top for what falls out from the bottom to come back in from the opening in the top.
Thus when we do not bear false witness against one another, we are demonstrating and integrated understanding of what it means that everyone is made in the image of Hashem who is One, and just like Shabbos vegetates the week, so does this understanding reflect into our homes and relationships,
The holiness and purity of the neshama can more and more be reflected into the world as we subjugate the ego and body. We are entering the winter months where the study of purity and holiness is the avoda as we read the book of Beresheis and see the character of our forefathers and the book of Shemos, as we see Yosef HaTzaddik develop ein od milvado consciousness that saved the Jewish people.
May we be inspired to continue to develop emunah through the affirmations of emunah, the ten commandments and utterances and through our davening nad every moment of our lives be able to discern our true functioning, that of breaking our nature in favor of strengthening ourselves to reflect Hashem into the world. May we follow our elul goals through by applying these principles and develop more and more the ability to subjugate to Hashem with awe (lovingly and gently replacing the natural tendency to react when insulted in a way that unintentionally bears false witness against another, humiliating and hurting others because of negative charges that falsely whisper to us that we have to defend ourselves and that doing so brings happiness and respect to ourselves.).
And may the light we generate bring speedily a new light.