Hating hatred takes place on a playing field of expanded consciousness

The playing field for hating hatred is overseen by Hashem Who calls foul every goal other than those reached by the nefesh Elokus, the tzelem elokim alone, to serve Him, Every goal becomes one where the tzelem elokim succeeds in prevailing over the nefesh behama, the natural soul. It is a constant struggle. In one second, the natural soul can flip into action. We need good awareness of our entire being, our natural inclinations, our ego, an understanding of how the yetzer hara can dominate through our subconscious, Torah, commitment and kavana for avoda in tefillos and mitzvahs and acts of kindness. What will change our hearts? How will we grow to find happiness from serving Torah when our happiness appears to be tied far more closely to comfort, safety, and enjoyment of health and living?


Most important is to realize that finding happiness in serving Hashem is the best investment of our trust and energy. We along with everyone and everything we enjoy and love comes from One Source. Only Hashem. There is no other Source. It is incredible to contemplate how many layers of the world there are and yet what we are experiencing here on the ground floor, with all its wonder and appearance of separate existence, is something that by our choosing to serve Hashem we infuse and solidify, filling it with His Glory. Hashem thinks up the world and speaks it into existence and through our following Torah, our choices permit the flow needed for His Glory to be visible. How? When we rise above our challenges, and others see it, we are showing people His Hand. Should we succumb to the natural, the cynical, the hateful, the doubting and behave from there, we cover up Hashem’s ability to be seen and cause damage, chas v’shalom.


Hating hatred means we accept a playing field where joy and happiness are due to the tzelem elokim prevailing in our choices and being revealed in our actions and speech and deeds. The love of Hashem and awe of Hashem that helps us to accept that playing field soon begins to flow through our hearts more naturally, because we become aware of the greater quality and availability and control we have over that pleasure.


May the light we shine help us to reveal Hashem’s Glory and may we be zocheh to redemption b’ahava.

Parshas Balak – Understanding the work for the set of generations before Moshiach

Parshas Balak speaks about the end of days. Rabbi Moshe Wolfson explains in detail that Yehuda, the forefather of Dovid Hamelech and Moshiach, fell to a low level. He had a yerida with the story of Tamar. So too, the same language refers to Rus, who is told to go down, to have a yerida, to sit by Boaz, an apparent yerida in tznius. Yet Rus and Tamar are both considered tznua. The purpose of going down, falling, is to rise up. Yehuda has the courage to lift himself up.


Balak ben tzipur is king of Moab. He foresaw that his descendant Rus would be the source of Moshiach and he could not bear it so he hires Bilaam to curse the Jews. Balak is a kelipa over the soul of Moshiach and although he tries to conceal and imprison his seed from appearing by offering seven korbonos, those korbonos are the reason he comes to merit being in the lineage of Dovid HaMelech and Moshiach along with Yehuda.


Rus married Boaz on the 17th of Tammuz. Moshiach is destined to appear during the three weeks between 17th of tammuz and 9 Av, which three weeks until then are the kelipa in time that conceals Moshiach. Yet once we break that kelipa in time, those three weeks will become the most joyous of the entire year.


We are in or headed for shaar nun – the lowest place, even lower than the generation of the Flood because of pritzus, sinas chinum and more, says Rav Wolfson. We need to be courageous like Yehuda, roar like a lion to break out of the kelipas that keep Moshiach imprisoned. It is only with that courage to break out that it can happen. It is the role of this last set of generations to comprehend deeply our essence and our kelipas and to choose to reveal tzelem elokim.


It takes courage but it is only that mesiras nefesh, that sacrifice, that provides the ingredients Hashem desires before revealing Moshiach. He wants our hearts. It is up to us to have the courage to break out of our egos in favor of tzelem elokim. It may feel like death itself to do so, but if we sit quietly in a room, with a coffee on a couch, we soon realize that we are perfectly safe in giving up our hatreds. In fact, we will receive shefa and bracha for piercing the illusion that cynicism and ego-based goals have blinded us with.


Our essence is tzelem elokim. Our ego is our korbon, awaiting to be rectified into a transparency to reveal tzelem elokim. The energy we expend to do so requires courage based on loving and fearing Hashem and longing for Moshiach. That energy we transfer from the kelipas to dissolve back into the Ein Sof is the ingredient that brings about the revelation of Moshiach.


The time of the three weeks is approaching. Rav Moshe Wolfson suggests as follows:


Balak said to Hashem let me keep 17 tammuz let me keep rus imprisoned.  So he gave korbonos instead.  Balak will give the korbonos. To his dismay they brought Moshiach, in the zechus of his korbonos Rus should come out of him.


There are big treasures in this day, we have to crack open the kelipa.  Not like those who don’t let Moshiach appear.  The day of 17 tammuz, every yid should know why did Hashem place me in this generation, like the years in which we find ourselves, it is Yimai yesarim, suffering, the end of history. We are in bais moav, the last leg of the journey.  We are commissioned to take an ax and break open the kelipa of the zman of moav and let moshaich appear, emerge from there.


We do it with torah, tefilla, good middos, good deeds, stop sinas chinam, stop sinas yisrael. Strive for ahavas yisrael, help each other, reach out to others like the neshama aof Dovid who fell down to give rise to those who cant rise with their own energy. Strive to concentrate with all our kochos, with tefilla dn good middos and to reach out and try to do all the inyanim that break the kelipa of moav on the time of moav 17 tammuza nd tmoshaich should come and we should be zocheh


Summary of Rabbi Reisman’s Divrei Tza’ar V’Aveilus and more

Re-Published from Hakhel for 4 Tammuz 5774


For those saying Tehillim, studying Mishnayos, giving Tzedaka, and/or performing a personal act of Teshuvah, below are the names of the bachurim H’YD, including their father’s names.


Yaakov Naftali ben Avraham

Gilad Michael ben Ofir

Eyal ben Uriel


For those who were not able to hear the moving Divrei Tza’ar V’Aveilus of Rav Yisroel Reisman, Shlita, on Monday evening, we provide just several basic points that he made:


1. The Torah describes the procedure for what was to be done when a person was found deceased in the field between two cities. The Sanhedrin had to come out and say: “Yadeinu Lo Shafechu Ed Hadam Hazeh.” Why would they have to do that? Who would ever suspect them? The answer, of course, is that the possibility existed that they had done something wrong which could have been a cause which ultimately led to the murder. In the situation we are in, every person should feel that he too has to do something.


2. Chazal teach that Lashon Hara can kill the one who speaks it, the one who accepts it, and the one spoken about. Over the past year some may have engaged in what they may have felt was acceptable speech or ‘shmoozing’ about different kinds of Machlokes and rife in Eretz Yisrael. It is especially not within the purview of those living in Chutz La’aretz to do so.If you hear two people speaking about something negative that is going on in Eretz Yisrael–say to them: “Say something bad about Iran or the Arabs–not about Eretz Yisrael or its inhabitants.”


3. Always remember–what you say and what you do matters!


4. We have to remember that we are one Mishpacha, and that we need to protect each other against the Bnei Eisav of all shapes and sizes all over the world.


5. We cannot replace lives, but something must result from what has happened. We must do more than be mechazeik ourselves–every person should feel a level of personal association and responsiveness.


Hakhel Note: Among the Tehillim recited after the Kinus were Chapter 16, 79 and 83, which are eerily related to the tragic events which have just transpired.


Rabbi Reisman’s entire message (approximately 30 minutes) can be heard by calling the Chofetz Chaim Heritage Foundation’s Chazak Line (718-258-2008, followed by 5 and 4).



THE THIRTEEN ANI MA’AMINS: We are living in such a turbulent period, a time in which our Emunah Peshutah is certainly being tested. We must demonstrate our spiritual strength and resilience. Perhaps one way that we can do this and help ourselves is to recite the Thirteen Ani Ma’amins after Shacharis a little slower and perhaps with more Kavannah.



A READER’S ENLIGHTENING THOUGHT: “The word “Mishpacha” family, spelled -mem, shin, pay, ches, hey and the world “Simcha”, happiness, spelled -sin, mem, ches, hey, are different only in that the word “Mishpacha” has the letter Pay  (spelled pay-hey).  Namely, it is how we use pay-hey, our mouth, that will determine if our family is happy or not!”



THE CORRECT BRACHOS:  ThePaskesz Honey Nut Clusters cereal box lists two Brachos Rishonos on its side panel, which, according to the OU, are not correct. If one consumes the clusters as a regular cereal, according to the OU, the bracha combination on this cereal is Borei Minei Mezonos and Borei Nefashos.




Special Note One:  In last week’s Perek (4:1), the Mishna teaches “Who is a Gibor?  One who quashes his Yetzer Hara.”  Rashi to Sanhedrin (111B) provides a great insight as to the higher form of Gibor one should strive for.  Although one can simply deflect the Yetzer Hara–much like one distracts a baby in order to get him to stop crying, one can also channel the Yetzer Hara’s seemingly patented drive and desire to sin into zerizus and hiddur in the performance of a mitzvah–just as the baby may be led to stop crying not by a petty distraction but by giving it a challenging, new or more interesting or learning experience.  With this approach, the legs which are running to do an aveira– rather than simply stopping in their tracks– instead run to do a chesed or to get to Shul early; the tongue ready to speak sharp or biting words instead recall a d’var torah from the previous week’s Parasha or speak gentle and calming words; the mind pondering something waste-filled or evil instead contemplates redting a Shidduch or figuring out how one can best help a neighbor or friend in need with a thoughtful measure of dignity and respect.  In all of these circumstances, the vanquished Yetzer Hara is not merely put into prison to rot–but instead is used to build the very fort and castle of the Mitzvos and Ma’asim Tovim so necessary for one to realize his potential.  It’s great to beat the Yetzer Hara–it’s even greater if you take his assault and turn his plans into a part of your offensive and success!  If you are already ready to be a Gibor–why not try taking it to the higher level suggested by Rashi — not only subverting the sin– but converting it into your Neshama’s delight!


Hakhel Note:  Chazal taught us as well in last week’s Perek (4:21) that one hour of Teshuva and Ma’asim Tovim in this world is ‘yofeh’–better than all of Olam Haba.  Let us contemplate the awesome nature of this statement.  One hour of good deeds in this world is greater than the goodness of a World to Come that is so great that our corporal being cannot even fathom or imagine.  The Mishna does not qualify its reference as to an hour of good deeds by clarifying that it is referring to one hour of Rashi or the Ramban’s life, or the good deeds of Rebbi Akiva Eiger, the Vilna Gaon or the Chofetz Chaim.  Rather, it clearly refers to any one’s hour and any one’s good deeds.  Here, one is on common ground with the Gedolim of all previous generations and of his generation–he has the same potential to make the next hour shine more brilliantly than, using the Tanna’s words, ‘all of Olam Haba’.  We should each try to find at least one hour a day which we consciously choose to make more ‘yofeh’ –better than all of Olam Haba.  The greatness resounds within us –as we hoist up and elevate an Olam Hazeh that is sinking so low to all the world all around us to a very, very special place in the Highest of Heavens above.  When someone asks you– “Do you have the time?  You can answer–”I have even more than that–I have the hour!”



Special Note Two: We provide several pesakim from the Sefer Da’as Noteh (Volume 1), of HaRav Chaim Kanievsky, Shlita, as published by his son Rav Yitzchok Shaul Kanievsky, Shlita.  Every person should consult with his own Rav or Posek as to the application of these Halachos on a personal basis:


  1.  The Mishna Berurah (Shulchan Aruch, Orach Chaim 90, seif katan 8) writes that if one finds that his Kavannah is faltering, he should raise his eyes to Shomayim (through the windows in Shul or at home) to arouse one’s Kavannah. May one also study an Adam Gadol (such as a Rav) while he is Davening, in order to arouse one’s Kavannah.  A.  This appears to be appropriate.


  1. What is the difference between the word ‘Elokeinu’ and ‘Elokim’?  A:  The Kavannah one should have when reciting ‘Elokim’ is explicitly stated in (Shulchan Aruch, Orach Chaim Chapter 5).  When reciting ‘Elokeinu’ one should additionally have in mind that that we have accepted His kingship (Malchus) over us.  Similarly, when one recites “Elokai’ he should have in mind that he is accepting Hashem’s Malchus over himself.  Reciting “Hashem Elokeinu” in the first Pasuk of Kriyas Shema is Kabbalas Ohl Malchus Shomayim.  When we recite the words “Elokai Avraham, Elokai Yitzchak” (such as in the first Bracha of Shemone Esrei) we likewise should have in mind that they accepted Hashem’s Malchus as well


  1. Can one make a personal request two times in Shemone Esrei–for instance once in Shomea Tefillah and once in Elokai Netzor?  A:  It is not proper to do so, for one would not ask something of the King, and then go back and ask it again later in the same audience, however, within one bakasha, one can engage in continuous entreaty, just as Eliyahu HaNavi exclaimed “Aneini Hashem Aneini”.


  1. When reciting the word ‘Modim’ in Shemone Esrei what Kavannah should he have?  A:  The word ‘Modim’ indicates HaKaras Hatov, and this is the Kavannah one should have.


  1. When one recites Tehillim should he have in mind as if he is ,making personal requests, or that these are the words of Dovid HaMelech?  If a Tzibur is reciting Tehillim, is it better to recite with them Pasuk by Pasuk, or to recite another Pasuk on your own?  A:  He should have both his personal; requests, and that these are the words of the Mechabrei Tehillim in mind.  There is a special Ma’aleh when a Tzibbur recites a Pasuk together.


Hakhel MIS


Amnesty for Achdus – Something we can do to hate hatred and repair sinas chinam


If there is someone Jewish in our lives who we feel negatively towards for any reason, valid or invalid, consider amnesty for achdus.


Without our realizing it, when we hold negative feelings toward someone, what we are really doing is holding that person responsible for our lack of happiness. According to Torah, it is fundamentally impossible for any person to be responsible for our lack of happiness. There is only one Source, Hashem, for absolutely everything. Even if we do not understand how it could possibly be that our unhappiness is not truly being caused by another Jew, we can all find a way to see that everything is from Hashem Who suffers with us.


What we are asking is that as an act of compassion on Hashem Who is willing to suffer with us in our bitter feelings, please free the energy tied up there and with free willed choice, re-dedicate it towards a mitzvah of the Torah, something that serves Hashem that you can do each time that bitterness tries to surface. Why? Happiness comes from serving Hashem. Bitterness is a rumble strip reminding us that our soul seeking happiness has become captive by worldly affairs. If we consciously have in mind to do a mitzvah with that energy each time it surfaces, slowly we will see a real change in our happiness. By glueing ourselves to Hashem and to Torah, especially over natural negative urges, we build real achdus and give Hashem back Klal Yisrael.


Amnesty for Achdus:


  1. Have in mind a bitter feeling towards a Jew, currently or from your past
  2. Cry out to Hashem that we are sorry to have kept the Shechina trapped in that bitterness and wish instead now to re-direct that energy to a mitzvah of the Torah
  3. Ask Hashem to please help us re-direct the energy with love in our heart for Hashem being so patient with us in our confusion of mind, mistaking happiness as something that could ever come from anyone other than Hashem, and awe of Hashem that He has been willing to submit Himself for so long just to give us this opportunity to choose to realize that all there is in the world is Hashem
  4. Ask Hashem to please heal our unconscious and subconscious ( inner elements of water, fire, wind and earth) with our effort to emulate His attribute of bearing the burden of the confusion of mind we all suffer from, and ask that we draw deeply into our unconscious mind love and awe of Hashem to replace the falsehoods which feel like our very lives themselves but that are only garments we now wish to remove so that tzelem elokim can shine.

Baseless Hatred is hatred based on nothingness – we can redirect our energies in pursuits that actually bring happiness

The Second Temple was destroyed because of sinas chinum, baseless hatred.  Chazal tell us that in any generation that the Temple is not rebuilt, it is as if we destroy it with our baseless hatred.
The pursuit of solutions to incredibly challenging politics is frustrating – it is from Hashem.  Why are we faced with messages that our very existence in Israel is the source of pain?  When Avraham was told that he and Sara would have a child, Avraham said to Hashem that according to his abilities to read the stars, it did not seem possible.  Hashem told Avraham that He is the Source and the angels, who administer nations, were overruled.  Since the beginning of time, the Jewish people exist in a natural world that challenges our existence, our right to exist.  We continue to be here because Hashem is the Source. Not for any other reason. He Alone provides for our protection and continuation.  Despite all the tragedies and human history, the Jewish people are still here, Baruch Hashem.  We are very crusted over with stronger and stronger membranes of self-protective “homeland security” defense systems.  But the Torah is preserved in its original form, as given at Har Sinai. Somehow, we have managed to pass on the mesorah from one generation to the next, keeping Torah intact.  Torah is the absolute only way for us to transcend the apparent realities of the tests and trials of this world.  And understanding a basic principle of Torah, which is that Hashem is the Source of all, He is One, and connection to Torah and to emulating Hashem is the work we do in order to experience happiness is the truth that we need to submit to today.
The goal is to end baseless hatred. We only hate because we can’t latch onto happiness in serving Hashem, so that inner yearning for happiness gets captivated by our imagination that whispers to us false culprits to blame for our dissatisfactions and we hate them.  Surely we can see that even Torah permitted leniencies in dealing with those who trigger our tests are not the ikar of the Torah in what Hashem wants from us.  The Source for all vitality is Hashem.  Hashem wants our imagination and hearts to serve Him, not our egos, not our systems, but His Will according to our role of Nishmas Am Yisrael.
When we recognize that it is He Who is withholding something from us and that it is for our good so that our souls can once again feel happiness, real happiness, we do teshuva and internally realign our desires with His Will. Then, we can turn the fire of our anger, our fear, our outrage, and hate our hatred and burn out that lower level, have compassion on Hashem for being stuck for all these thousands of years waiting patiently for us to seek to discover the happiness in serving Him.  In the moment of clarity that follows, we can ask Hashem to please accept our teshuva as a merit for klal yisrael and to please send us brachas and protection and redemption.  The words we speak bring the seed of rachamim that is our essence through the physical being of our mouths that exist because Hashem utters the world into existence and with the love of Hashem in our heart and the awe of Hashem in our understanding that our existence is on many planes, a spiritual entity is formed that leads us in the path we desire to go.
May the tragedy of the loss of these young men help all of us hate hatred and discover the root of happiness. May each time we triumph the struggle of who to serve with serving Hashem be a merit and a source of happiness that we begin to experience not only in our soul but in our existence in time and space as well.  And may the light we are able to bring through our speech and deeds lead to a new light.

Anger. Pain. Tears. Outrage. Tremendous suffering – What can I do in this moment?

There are no words in time and space to offer for the devastating discovery of the bodies of Eyal Yifrach, Gilad Shaar, and Naftali Fraenkel. Their murders and those who rejoice view their deaths with political purpose and their lives as nothing more than rats to be exterminated. Because of the politics, because of painful emotions, the divine dignity of these three young men was stripped away and their kidnappers annihilated them.

What truth can possibly comfort us?

A primary truth that might approach comforting us is to know that our perception of this tragedy as an evil crime is reality. There is no way at all that these three young men, nor their families, nor the existence of the state of Israel, caused the pain of those who wish Israel would not exist. The basis of monotheism is that there is only One cause, and that is Hashem. Through the history of the entire existence of the Medina and the Jewish People, with all our sufferings, the Holocaust, the pogroms, the expulsions and more, is only One Source. From our perspective in time and space, without Torah to guide us, we truly would be in the dark, at the whim of our negatively charged emotions, falling into the grip of bad choices when we feel disempowered or experience loss – falling under the dominion of human nature with no other recourse to search for another way to understand, a higher understanding that can bring holiness and light. Hashem gave us the Torah and revealed Himself at Har Sinai. There is nothing in the world but the Glory of Hashem, the Soul of the World Whose Thought and Utterances create our reality. Everyone, Jew and non-Jew, is responsible to conduct ourselves in accordance with His Will as given in Torah or the Noahide laws. Hashem set the entire course of events from the beginning of time into motion and we are accountable for our choices when presented with circumstances designed to reveal our allegiance to Him, our commitment to serve Him with love and awe, naase v’nisma.

Another primary truth that may comfort us is to know that these deaths are also from Hashem. There is no answer to our question of why that we like to heal us in time and space. Asking why does not help us. There is nothing that will restore the past and bring back these young men. That tragedy is eternal. Those who committed it will hopefully be brought to justice. There is nothing that will fill the hole left by the terrible demise of these young men. The fabric of life, the families, the whole country, the Jewish people, grieve.

Anger. Pain. Tears. Outrage. Tremendous suffering.

What we can ask ourselves is what does Hashem want from me in this moment, the same question that is the basis of our service in every moment of our lives. What does Hashem want from me THIS moment upon hearing this bitter news?



With us in this suffering is the Shechina. In all the world there is nothing but Hashem, and He is involved in every tear, every heartache, every cry. Hashem is thinking of us and uttering every detail into existence and is the place in which the drama of our lives and this tragedy and all of history takes place. He is here. Suffering. Patiently. Yearning for us to identify within us a way for Him to help us. He loves us. He gives us free will. We are His Children. His Chosen People. Nishmas Am Yisrael. But He creates the world and gives the choice to have awe of Hashem or not into free willed choice.


Hashem is so big He can create a reality with so many levels above what we experience in time and space. He sent us into this world to have a relationship with us. Our happiness, real happiness, is built into the soul when we make effort to serve Hashem. There is no other real happiness, although sometimes our happiness appears to come from this world. In every moment, we thank Hashem, for the air, for the food, for the good health. He is the Source. But He is not a vending machine. We are here to serve Hashem according to Torah, His Thought and Will. When we involve ourselves with His Thoughts, we rise above our thoughts. When we generate emotions and speech and deeds based on Torah and emulating Hashem, we bring His Torah through the vessel of the body He gives us in time and space and utter words that soar with love and awe up to the heavenly realms, an echo of His Will that gives Him Nachas.


Until we understand that doing so is the source of happiness, we are trapped in blame and shame, in a molecule of desire for happiness that causes discontent with those we perceive as withholding it from us. Inherently that strips away everyone’s divine dignity and if we are not careful we succumb to believing that our only resource is to destroy those we believe are responsible without remembering to turn to Hashem, the primary Cause. We can bring them to justice. To destroy what is responsible WE have to destroy within us false hopes for our happiness and bring back to truth the proper locale of our happiness, which is service of Hashem. Perhaps if we seek to have the relationship with Hashem where we are able to experience happiness in His service there would be no need for Him to inflict bitterness upon us designed to shepherd us back toward the fulfillment of our role as Nishmas Am Yisrael in our service to Him by following Torah and having sincere relationship with Him. Perhaps we might think of activities that we can do today to reveal tzelem elokim and help us rise to a level above time and space to an infinite path of holiness. And may our efforts to do so return to Hashem His first born child, Nishmas Am Yisrael, and may He speedily send a new light into the world.

Anxiety and courage – Bring Hashem into the picture with trust and awe

What causes us anxiety universally is fear of harm.  Our imagination regarding where that harm could come from scans personal history for validation.  And our self-referencing instinct to defend ourselves activates. Whatever action we may come up with becomes our reaction.  Our reaction is consistent with our imagination as we have built up the facts.  Yet we may not actually be in the realm of truth.


Let’s bring Hashem into the picture.


Our survival is up to Hashem.  Yes we need to take proper precautions but most of our anxieties are perceived threats and not true threats, especially to the degree we believe we are threatened. To comprehend deeply how this ordinary daily or even hourly occurrence can take place is crucial if we are to bring together truth and our actions/reactions.


Hashem fills the world and thinks up our soul. Thus we are here because of two actions of Hashem, Hashem’s thoughts and Hashem’s utterances. Hashem’s utterances include all of nature, which appears to have many powers, independent entities, all to bring sensations to our perceptions triggering our neurocircuitry. Nations form alliances and threaten the state of Israel, even as this is being written. There is only Hashem. None other. Everything is from Hashem, just and good. That is truth. But that is hardly our reaction, nor is it intended to be the reaction based on being alive in bodies in time and space.


Our reaction thrusts each of us into a place of choice. Will we remember to bring Hashem into the picture and resolve within our mind to heart reactions that everything is from Hashem and is just and good? And what difference does it make if my mind to heart reaction accomplishes this inner peace?


Outer peace depends exclusively on the degree each of us takes the time to bring ourselves to inner peace. When we grind our reactions into dust, Hashem Himself is present. And that is His Desire, to be in time and space through our pulling ourselves back and being vessels to shine His Light.

Scanning and experiencing anxiety out of legitimate fear is a normal reaction. It is natural. And the natural world is under the dominion of the yetzer hara and is designed to present us with tests the resolution of which determines our eternity. When Hashem is concealed, we are troubled thinking it is up to us. But when we realize He is near and we see our mistakes and sins, it is terrifying. We far more like to see ourselves as independent, powerful and capable of running our lives in a secular natural way. When we are afraid to be afraid of Hashem, which means that we give in to cynicism rather than awe of Hashem, we are left with culling resolution of our dependency needs from the natural order that Hashem gives dominion over to the yetzer hara. Everything we would then do remains stuck in the kelipas, the garments, over the Soul of Everything..

What courage do we need and how do we obtain that courage, to choose awe of Hashem when we are in a matter that is triggering fear? Remembering that all there is to fear is Hashem places that fear in a perspective that can help. Why? Because we know our survival depends on Hashem and He Alone runs the world including every circumstance and trigger for our thoughts and emotions. We have free will in the area of fearing Hashem. Do we understand fear of Hashem as a pathway that can help? And even if we aspire to it, in the moment, will we or will we not avail ourselves of the tremendous elevation possible when we overlay our lives with fear of Hashem?

The truth is we are confused. And in that moment of confusion, Hashem, Who is One, tolerates our confusion, He bears the discomfort of us not knowing with clarity that He is One, our Father Who loves us. This is the story since we ingested from the tree of the knowledge of good and evil. We are confused and Hashem sustains us every single moment, just as He sustains us from the moment of birth, so He sustains us even at this moment of confusion, waiting patiently for us to grind our confusion down into clarity that He is One.


Hashem is patient with us in our condition of anxiety, of confusion, of uncertainty with no ability to really know what will be the next second or what is in the hearts and minds of other people who we may perceive as threats or as sources of pain or as treasures we fear to lose. Hashem is patient with us awaiting us to remember that He is the Source, the Only Source, the Only Power Who gives us life in this lower world in order for us to join together His Thought, our soul, with His Utterance, our natural reaction, in an atmosphere of loving Hashem for subjecting Himself to this suffering and confusion just to give us the opportunity to dissolve His energy from His Utterances back into the His energy of the Ein Sof, His Thoughts, unifying His Name and opening a channel into time and space where our confusion blocked His Thoughts from flowing through our hearts and into our speech and deeds.

When His Thoughts, which are all good including good in our eyes, flows through our hearts, we experience calmness, clarity, inner well-being. When we grind ourselves into dust, He can be seen, and we enjoy the only true pleasure there is, which is being that vessel to reveal. Believing this to be true, we immediately bear the discomfort of all the confusion around us, despite how deliberately organized and crafted with wisdom the attacks and accusations toward Israel may seem, and we affirm in our speech and deed that there is only One Wisdom and only One Source to direct our trust and invest our love and awe.

People, nations, natural disasters in the perspective of being hashgachah pratis totally under the dominion of Hashem despite it coming through the yetzer hara connects us in thought to a higher world, a world where Hashem is NOT concealed. In the world of thought, we can connect to a higher world where through prayer and hisbodidus we CAN discern that we are inseparable from Him. With that slight elevation above the wildly overwhelming nature of our lives, we have the courage to bear the discomfort of the confusion in order to acknowledge our Father with love and awe. Doing so above our natural reactions is an act of emulating Hashem Who bears the burden of our confusion and we show rachamim on the Shechina trapped in His Utterances appearing as nature. We glue ourselves to Him and spare ourselves the travails of thinking there is anything other than Hashem. We can actively bring awareness of Hashem’s Unity to our consciousness. We can each time we fall back into natural forces and lower fear repeat this process. Each time we do, we reveal His Light. And that is the solution for all the world, for Hashem’s Glory to be seen in every atom of earth, wind, fire and water.


When we overcome our nature, the ill effects of unrectified elements of water/desire, fire/arrogance, wind/flightiness, and earth/sadness, laziness that impact us when our perceptions experience danger, Hashem’s light fills these elements water/Torah, fire/passion, wind/proper utterances, and earth/solid representation of His Glory. Hashem desires to be in this world.


What would happen if we courageously trust in Hashem? Might our conquering our inner elements of nature, pulling back our triggered reactions through the hard work of bringing Hashem into the picture, provide the revelation of His Glory that could lead to the ultimate redemption? Are we willing to do the verbal introspection to grind our nature in order to do so?


May we be inspired to seek the courage to turn the natural conditions we experience into channels that unify and sanctify Hashem’s Name.

Bitterness is just a rumble strip to remind us to adjust our thinking

A beautiful understanding to bring into our hearts is that we are inseparable from Hashem.

Hashem sends us into a world where He is concealed yet embedded within us is unconscious awareness of Him.

Our mouth with its ability to speak is a precious treasure. Through speech we can do the work of identifying the confusion and nullifying what blocks us from the experience of devekus.

We have within the higher soul an ability to heal the elements water fire air and earth that we bitul.  We can bring into our consciousness from the unconscious Hashem’s characteristics because we are inseparable and here on the mission He has sent us.  Like bone marrow transplant, we can infuse His Glory into the natural world elements through our prayers and hisbodidus redirecting energy from the beria spoken into existence by Hashem with our pleadings out loud while yearning to reveal His Glory.

The vibration we create through our effort to do so is the basis of our esteem. There is only Hashem albeit He is hidden from sight. But He is not hidden from our sincere verbal hunt for Him, to find the place of truth that we know we are inseparable.

May our searching for Him create light that will free the captives, the three boys and all of us who need further devekus with Hashem our Father .

Rav Itamar Shwartz – Rosh Chodesh Tammuz – Avodas Hashem in light of circumstances – the captive boys

Please listen to Rav Itamar Shwartz, author of Bilvavi Mishkan Evna, speaking regarding the avoda of today, this month Tammuz.