Rabbi Tatz shiur – Life Relationships Male Female

Rabbi Tatz shiur from Simple to Remember Life Relationships Male Female https://www.simpletoremember.com/media/a/male-and-female/

 

After listening to the above, I am grateful to be able to share an important insight.

For most of my life, I acted with passion upon the belief that it is important for me to show that my view is good and right and to make that imprint upon others and the world.

 

Now I believe that it is important for the compassion from within that passion to once again feel Hashem’s love and mercy so that real compassion itself can passionately be revealed in my actions.

 

To do so, I have to slow down the images and steer with Torah principles and eyes upwards using real free willed choice to let go of ingrained dross.  Ingrained dross is defined as anything having no existence of its own.  That includes my ingrained dross.

 

Hashem is the only Being that exists. Thus the compassion within it is far better expressed as part of Hashem’s love and mercy because He IS existence.  This is real pleasure.

May my teshuva be acceptable to Hashem and may true good result for all.

 

HIghly recommended series to learn more about emunah is Lights of Emunah

http://g-ddirecttorah.com/Shavuot/lightsofemunah.php

For sharing emunah journies, please join our free community

Emunah Zoom

Gimel Tammuz Yahrtzeit of Rabbi Menachem Mendel Schneerson – by Rabbi Yitzchok Ginsburg

http://www.israelnationalnews.com/Articles/Article.aspx/22318

By the beginning of the eighties, the masses of people who thronged to hear and speak with the Lubavitcher Rebbe made it nearly impossible to have a yechidus – a personal conversation – with him. Nonetheless, the public was thirsty to personally see and hear the Rebbe.

And so the Rebbe’s famous Sundaydollar-handouts was born. Thousands of people from throughout the world would wait in line for hours on Dollar Sunday, just to spend a few seconds in the Rebbe’s presence.

On one of those Sundays, an ultra-Orthodox, non-hassidic woman also found herself standing in line to see the Rebbe. Not that she had anything pressing or urgent. But she lived in the neighborhood, and her friend had asked her to accompany her.

After her long wait, she was finally opposite the Rebbe. The Rebbe gave her a dollar, and she moved on to allow the next person in line to stand before the Rebbe. But then something unusual happened. The Rebbe told his secretary to call her back – a rare occurrence, indeed. She returned to face the Rebbe, apprehensive. The Rebbe said to her, “You shouldn’t fulfill the mitzvahs of the Torah because that is what is written in Jewish Law, but rather because you are a Jew and you want to do the will of G-d – and that is what G-d wants.”

The woman was astounded – and even a bit insulted. What does the Rebbe want from me? I am an ultra-Orthodox woman, I keep the mitzvahs. As she left the line, she felt deeply embarrassed by the Rebbe’s words.

The hassidim surrounded her, wanting to hear what it was that had prompted the Rebbe to call her back into line. But she was too embarrassed to tell them. She did not understand what the Rebbe wanted from her or what he was getting at. All she felt was embarrassment.

Years later, she finally revealed what the Rebbe had said to her. And she explained: “The Rebbe’s words changed my life. Until that point, I had always felt that the fact that I am an ultra-Orthodox Jew meant that I was missing out on many pleasures that the world had to offer. There is a big world out there (Paris, for example), and so much to do. But I can’t do those things because I am ultra-Orthodox.  When the Rebbe said those words to me, I didn’t understand and felt embarrassed. But miraculously, I stopped feeling like I was missing out. And I have never had that thought since.”

How did the Rebbe’s words stop those feelings of being on the “restricted” side of the equation? The turning point in the story is the woman’s feeling of embarrassment. Regarding the giving of the Torah, our Sages explain that in the verse “So that His fear (yir’ato) may be upon your face”, the fear is actually referring to embarrassment. “What is fear on the face? This is embarrassment.”

Like the woman in the story, we generally apply fear of Heaven in order to accept the yoke of the mitzvot. This, indeed, is a lower form of yir’ah.

But the Sages’ explanation teaches us that there is a higher form of yir’ah. In his siddur, the first Lubavitcher Rebbe brings an example to help us understand what the higher form of yir’ah is. This is what a person feels when he stands before a truly wise Torah personality. He is flooded with fear and embarrassment. When a hassid stands before his Rebbe and feels that his eyes are looking right through him, it awakens embarrassment.

The Tikunei Zohar calls this fusion of fear and embarrassment Yareh-Boshet. It is the higher form of fear of Heaven, which is actually written all over a person’s face. This is the embarrassment that our Sages were referring to above. ‘Fear on the face/panim’, also refers to fear on the inside/pnim. Higher fear of Heaven, for which we strive, is not only written all over our faces, but also imbues our entire being from the inside out.

This higher fear, yareh-boshet, is actually an anagram of the first word in the Torah, ‘Breishit’.  G-d opens the Torah with the second letter of the alphabet, beit, which is also the first letter of busha, ‘embarrassment’. The Ba’al Shem Tov teaches us that beit is the garment of the first letter of the alphabet, alef. So if beit represents busha – embarrassment, what does the alef represent? Emunah, faith. The embarrassment is the garment of the faith. Higher fear of Heaven is motivated by the point of faith within.

Faith is what frees us from looking at other “pastures” and believing that they are “greener” than our own. It is what keeps us from being sorry that we are not in Paris. In our story, the Rebbe’s words that caused the woman embarrassment actually connected her to her faith and helped her to overcome her thoughts of foreign pleasures.

What causes us to look for pleasure in foreign places? Why do so many Jewish souls go astray? If we keep ourselves isolated from the world, will this prevent our youth from going astray? On a superficial level, yes. But on a deeper level, it is our emunah that has to be strengthened.

How do we strengthen our faith? By believing that I am standing before G-d 24/7. Just as the penetrating eyes of a Torah scholar make us feel uncomfortable, so when we are aware that we stand before G-d, we are overwhelmed with embarrassment.

On a deeper level, emunah also means ‘covenant’. I can only be embarrassed in the face of someone to whom I feel connected, to someone with whom I share a covenant.  This embarrassment is completely positive. It is a faith-strengthener, the inner motivation that keeps us connected and focused on serving G-d because we wish to do His will – instead of dreaming up visions of imaginary pleasures in Paris

Talking about feelings in hisbodidus is a path of healing that helps

There are many people who have large families.  Is there a certain wisdom parents  who raise many children can acquire. For example, what is the simple truth that answers:

Imagine a simple game of roly poly with babies. It can become so complicated. One baby rolls to the other, who rolls back.  Right?  Well, that is assuming that the receiving baby can wait for the other baby to roll it back and not go grab it. And that is assuming the throwing baby decides to play and not keep the ball.

 

Or imagine if one baby has a bottle or is being held, how the other baby cries for a bottle and to be held.  If one toddler has to go to the bathroom, the other toddler has to go at the same time. It is clear that built in to everyone is the natural instinct  to have the same thing.

Once we see the simple truth about how we are created, and we accept it without judging it, then we can take the next step with understanding. When we see our children exhibiting these normal inborn characteristics, we may otherwise get triggered and in so doing, ascribe judgments that then become imprinted on the child’s mind. However, with understanding, we see how our interpretation of what is natural instinct becomes the belief system of the child!

Thus it is important that we understand ourselves well enough to make sure that our interpretations are not only accurate but that our manner of action to shape our children is empathetic and helpful in the child’s maturing from the natural born instincts to a level of functioning above what is natural that can help them have truly happy lives.

 

 

What comes out is that we are seeing visual proof of Hashem’s intention.  Hashem has given a spark of Himself combined with a deeper hidden spark of Himself in the body itself. The person exists in time and space, in the material and physical world.

 

Body and soul seem to be two trails of emanations.  But both lead to His Infinite Oneness. There is no other Power.

 

Comprehending that there is No Other Power makes talking to Hashem seem like the very best way to handle our feelings.  Why?  Feelings, especially charged feelings, are not plugged into the wall!  The reason they feel so charged is because of our own soul.  The power within our own soul is naturally and instinctively bonded with a material or physical concept or belief. Because it is bounded in material and physical reality, it is limited and does not reveal the true Source, Hashem.  And because Hashem is concealed, the material and physical world leaves much room for our imagination to develop false beliefs that we ignorantly trust in lieu of trusting only in Hashem.

For example we may come to believe the natural thinking with which we are born,  that what we have is because of our own power, that we exist, that we have autonomy, and that it is essential that what we believe be dominant.  The sooner we see through this thinking and begin to trust in Hashem and to beseech Him to redeem our soul from its natural bonds to the physical and material world, the sooner we will begin to live lives that are pleasing, as we reveal Hashem’s constant love and mercy in lieu of our false beliefs.  We are free to let go of needing to allocate blame or scold others, or shame others, or “get to the bottom of it or get it off our chest.”

 

In today’s world, talking about our false beliefs with others has a way of backfiring.  How?  Very often, people feel scolded or belittled by the implication that something they did generated something negative.  We are told that no one can cause us to feel anything.  And that is true. In theory that is true.  However, in practicality, unless people work on themselves, the negative charges within our thinking are easily triggered and there are many contests of who did what to whom first and whose fault it is. Instead of bringing a positive resolution to our sharing feelings and being vulnerable, the matter becomes more charged, more complicated.

 

So if we are less and less able to talk things over with those we love, how do we healthfully regulate the emotions and feelings that are felt with great charge within us?

 

Hisbodidus is a way of opening up our hearts and feelings in Hashem’s presence to feel everything we are experiencing and to cry out to Hashem that we realize, in these feelings, that are blocked from feeling the truth of His Love and Mercy.  We want, Hashem, to feel Your Love and Mercy because we want to reveal Your love and mercy into the world. Please help us.  We love You Hashem.  We understand the design with which You have made us and the world in order to give us real free will and bring the Divine energy within us and others, the creative force, compassion from the limited bounded physical material plane to the Palace of the King.

 

When we see our sweetest blessings, our babies, our children, and we understand how we are created, it helps us to help them regulate their natural instincts and grow in their consideration and concern for others according to Torah.  We empower them without trapping their souls in painful trauma related to our imaginations and judgments because of how we perceive/misperceive or judge their natural instinctive bonding. They are in need of being shaped, not judged or blamed.  By realizing we can accomplish far more with compassionate communications, emulating Hashem’s love and mercy when involved in relationships with others, we also help ourselves dispel our false beliefs stemming from our material and physical limits.

 

May we grow healthfully for our own sake and may our growth benefit the next generation as well as unify Hashem’s compassion in the world so that He may be revealed.

 

 

Rabbi Moshe Genuth – Parshas Korach from the Baal Shem Tov

Matter is a revelation of Hashem.  There is infinity within matter.

If we sincerely understand that Hashem is reflected within the material, there is power there.  We can fix ourselves.

But it is not opened up completely here, The world to come will be that ideal world, with eternal life.

The number 819 is a complex gematria. Adding 1 to 13 squared is 819. Thirteen is echad, the value of one.  Adding the squares of 1 to 13 equals 819, Hashem’s Oneness, simple unity.  There is nothing else.  It also equals the gematria of the Hebrew for wicked people.

Thus Moshe can understand Hashem’s simple unity of Hashem.  In the pysche you need to be able to connect the parts of yourself, there is coherence.  It does not mean it is harmoneous.  Coherence can be that the black can highlight the white, it plays a role.  Things can oppose one another, but the psyche can hold all of it in me, it is not beyond me. To gain coherence in life, we have a sense of past, present and  future, and a sense of space. We can hold things. We have a way to relate to it. We organize our timeline. How we understand where we are and where we are going.  Time and space are the result of being in a body, and that is no longer possible when we are not in a body.  But Hashem never has had time and space.  He is so One no matter what happens.  To be one means to be coherent, to stay together, an eternal Oneness.  Hashem has hashgacha within time and space and sees everything all at once and it is not overwhelming.  A person comes to the world to do one kindness to someone else…there is a story of the Rebbe about a bochur who wanted to see the Rebbe and he stood outside the Rebbe’s house in the morning and started talking to him, keeping the Rebbe ten minutes late.  Everyone yelled at the bochur. So he wrote a letter to the Rebbe asking forgiveness for taking his time.  The Rebbe said maybe this was my one kindness.  How could the Rebbe think that is his one kindness?  Everything we do has to be the One doing it for you. One kindness.  Every kindness we do should be embued with this oneness. Give everyone the coherence of oneness.  Hashem is with us, holding things together. the moment we connect to this Oneness, we too will be held together!

When Moshe can join with the erev Rav then he can rectify.  They are the part of him that he has not yet fixed. They make him into a whole.  Into 819.  The negative things we need to fix when we fix them are our completeness!

See below

Short Zera Shimshon on Parsha Korach – Machlokes directly causes Hashem pain because we are made in His Image

The Gemara in Sanhedrin (110A) learns from  the passuk “and you shall not be like Korach and his  assembly” that it is prohibited to engage in machlokes.  The Zera Shimshon asks, why by this aveirah do we mention his name, why don’t we say don’t make machlokes or the like. By no other averia does it say this “don’t kill like so and so” or the like.

 

Says the Zera Shimshon that the Torah is conveying to us the gravity of the sin of machlokes, whether he is being attacked and only retaliating or initiating the attack.  The Zera Shimshon explains that when we inflict pain on another and disgrace him, then the Shechina has pain. For every person is a tzelem elokim, so in essence, he is disgracing the Shechinah which is in his fellow man as well.

 

So too Korach should have realized that even if Moshe had chosen Aaron, Hashem did not rebuke him. On the contrary, Hashem rested His Shechina in the Mishkan. If so, he was arguing with the Shechina itself, and so too anyone who engages in machlokes is considered like he is disgracing the Shechina.

Harmonizing the compassion that is hidden in what feels like two ways within our soul

http://beyondanydoubts.com/wp-content/uploads/2018/06/shelach.pdf

shelach

The Daas Tevunas teaches us that our primary role as the Jewish People is to reveal the Oneness of Hashem. In so doing it is possible to experience the pleasure of connection to Hashem for which we are designed, to recognize and enjoy Hashem’s flow of lovingkindness.

We say the Shema every day.

What is the dynamic thing, though, that we are intended to do?

What does it mean to unify Hashem’s Name?

What does it mean to unify our soul?

How much do we truly understand what tiferes is?

And how do we bring Torah from our minds to our hearts?

How do the six constant mitzvahs help me serve Hashem in the moment?

What does it mean to nullify the ego?

What does ratzo v’shov mean?

What does shifless and bitul mean?

How are all these related?

And how do I involve myself with these when I am struggling with my feelings and all the challenging circumstances in my life?  How is it going to help when it feels like something philosophical rather than practical?

Obviously there is much to learn. It might feel overwhelming. Yet, if we could keep something in focus that every moment could keep us steady and healthy, would that be important to keep in focus?

The context to keep in focus is the mission statement of the Jewish people the Shema, the topic that Daas tevunas emphasizes, that we are here to reveal the Oneness of Hashem.

Without Torah, how would we ever have awareness of such a context? Thank you Hashem for giving us a way to understand and know our universal mission. But how does that actually help keep us steady and healthy? How can we come to see it as practical rather than philosophical?

Having real happiness is a pretty practical goal for most of us.

Having real happiness means not only having what we want materially and physically, but having a happy inner world, an inner world that is not in torment, anxiety, panic, fear, anger, sadness, conflict, frustration and on and on.

So the real question is, how does the universal mission of the Jewish People to reveal the Oneness of Hashem alleviate the internal turmoil?  Our involvement with the pursuit to reveal the Oneness of Hashem is actually something we can use our free will to do.

There is a part of our soul that is in constant awareness that Hashem is flowing an outpouring of love and mercy to us and that He is all good.  Yet the sensation of that compassion is hidden from us.  We do not naturally have sensory access to it.   When we know there is Hashem and that He is all good, we know it intellectually.  How do we bring it to our hearts?

There is a part of our life force which becomes ensnared in false beliefs and coping mechanisms whose power within our limbic system produces the stormy emotions we feel.  The compassion with which our body and soul are made is hidden from us and we feel the impact of our life force through the expressions of pain that it attaches to in lieu of attaching to the truth of Hashem as all good and as outflowing love and mercy.  There is no other Power though  How can we bring the compassion that is trapped in our painful expressions to express something else?

We see that compassion is hidden from us, both by being unavailable to the limbic system as well as further concealed by the accumulation of false beliefs and coping mechanisms that accumulate due to the development of our intellect in time and space.  Torah teaches us that Hashem is One.  And trusting that Hashem is One and all good is the mindfulness we need to move forward in the pursuit of feeling and revealing Hashem’s love and mercy.

How?

Whatever the challenge, recognize the simple reality that we are blocked from feeling Hashem is One and all good even though we know that is true.

Then describe all the concealing  natural feelings out loud to Hashem, telling Him how we feel and yet we love him and have awe in how He has created us and the world, and we are embracing this opportunity to tell Him we want to feel His love and mercy so that we may reveal it, express it, rather than the turmoil we naturally feel. We may have to breathe through every feeling with love and awe in our heart for twenty minutes or more, in near-silent hisbodidus, dynamically feeling both the turmoil (knowing we wish to usher the trapped compassion back to Hashem)  as well as love and awe for Hashem and belief and trust in His Oneness and goodness (knowing that there is a part of us that feels it that we want and ask for access to).

By crying out to Hashem, we acknowledge that we are totally reliant on Hashem for everything – that He is the source of all good and compassion and for all the circumstances and turmoil.  We are accepting the role of harmonizing what appear to be opposite beliefs, our natural feelings and what we know is true about Hashem being all good, all  loving, and all merciful.   We ask Hashem to help us effect a bypass from our natural pursuits based on material and physical reality so that our soul, our compassion, that is bonding immediately with our subjective judgments breaks free and bonds instead with Hashem’s outpouring of love and mercy.  This is where our sincerity and breathing and personal prayers and tears, spoken with love and awe, open our limbic system to be able to reveal and express Hashem’s love and mercy rather than an expression of our turmoil.

In so doing, we can learn to guard our eyes and hearts from the natural magnet of material and physical goals that lead us astray. Once the compassion of our soul re-associates with Hashem’s love and mercy, the “evil” cannot survive and simply falls off of us.

The work, however, takes awareness of our flaws.  It can take a lifetime. And each of us has our own unique versions and false beliefs. These feel like us until we learn enough Torah to know that we are not our flaws.

What we have in common is the universal mission and the universal truth that we are built to feel and reveal Hashem’s love and mercy through the process of healing the cause of and leaving behind patterns connected with our flaws.

When we trust in that, we are far more empowered to grow, to seek the tools we need to build relationships, and to improve ourselves in general.

The mindfulness and emunah that we can “live in” is for us to find, each person.

Imagine that the compassion within our soul that feels Hashem’s love and mercy can become what our limbic system expresses and reveals rather than our painful turmoil and egoism.  Does that sound attractive?

That is the practicality of pursuing the Shema as a dynamic process.

 

 

Emunah Zoom

EXCERPTS FROM Bilvavi Unity Talks on Stopping Sinas Chinam

Removing Hatred And Revealing Love

Hatred can also be stopped through the power of thought. The Ibn Ezra asks: How can the Torah command us not to hate another, if it is impossible to control our feelings? He answers that a person must act in a way that will that cause the hatred to be removed. This method, doing actions that foster love, involves the body. “The heart is pulled after actions”,38 because the actions of the body affect the soul. When it comes to eliminating hatred for another, the mind can gain control of the emotions. We can use our da’as of the mind to be aware that in reality, all Jews are all echad (one), and since we are all one unit, there is no place for hatred. As we stated previously, the essence of love is really da’as – the unifying power to make others one with us. This awareness is something only the soul can know since the body cannot comprehend it. The body only cares for itself, and it cannot love, but the mind has da’as, which is aware of our power to unify with others and realize that we are all one. This is how the da’as in the mind affects the da’as in the heart, which in turn affects the emotions of the heart.

The Mind And The Heart

The mind and the heart are two different components. We explained that the emotion of love has two layers to it: the inner layer, da’as, and the outer layer, which is the feeling of love we experience. A separate factor is the mind, which is the root of the physical senses. Our mind cannot feel love, but it knows there is such a thing as unifying with others. What is the difference? The mind is the root of the inner layer of the soul, which is da’as. The heart is the root of both the inner layer (da’as) and the outer layer (emotions) of the soul. Both the mind and the heart can comprehend the power to unify with others, but they are two different forms of comprehension. Our mind can know all the facts, but it can’t internalize facts. What we know in our mind must be internalized in the heart. The mind knows that all Jews are one and that we all have one root. When this fact is internalized by the heart, it will then be felt in the heart. That is how we use our mind to affect our heart, which in turn will affect our emotional responses to situations. To summarize: The da’as of the emotions is rooted in the mind, but the emotions themselves must be internalized in the heart in order for the heart to feel it. That is only true for the emotions; the mind works differently. The mind doesn’t affect the emotions directly; it doesn’t develop the emotions. Emotions are built through da’as, which begins in the mind, and must be internalized in the heart. (The mind does affect the physical senses. However, the senses do not pass through the da’as of the heart since they do not depend on heart feeling.)

Applying Da’as To Our Acts Of Giving

Emotions are affected by physical action, but it must be done in a way that affects our da’as, rather than just affect our emotions. Rav Dessler zt”l wrote that giving to others awakens our love for them. For example, when a father has many children, he does not love them all at once as if they were each his only child. However, when he gives to a certain child, he will feel a love toward that child as if it was his only child. He always had this love deep down, but the act of giving awakens that love. But, if a person just gives to others, but he doesn’t do so out of da’as (the awareness that he wants to attain unity with another), then he is only giving because he wants to have a feeling of love. If his intention is only to have a love feeling, then the giving will not awaken love.

This is a very common problem. Although there is a rule that “The heart is pulled after the actions,”39 we can see that there are people who give all the time to others, yet it doesn’t create a feeling of love. Neighbors may give and give to each other for many years, yet they do not feel any love toward each other. Why not? Why don’t the acts of giving affect our heart as they should? Why doesn’t it always work? The answer to this mystery is because we need to know what giving really is. Giving has the power to awaken the da’as that we all have – the power to unify with others. If a person gives to another because he wants to create a sense of unity with him, then there will be love, but if he gives because he wants to feel love – but not necessarily become one with another – such giving doesn’t create any love. The act of giving can awaken our da’as, and our da’as can affect our feelings, but actions without using our da’as cannot have an effect on our feelings. Only by combining the proper thought (the desire to unify with the other) together with the good deeds we do for another can we foster love through our acts of giving. Take a look at the world today. Everyone knows and believes the words of our Rabbis that40 “The heart is pulled after the actions,” yet often we all give and give and we still don’t feel love towards the person. It is because we often lack da’as in our giving, and we are only acting mechanically, and maybe it’s because we have been trained to “give” since we were young. We can perform countless acts of giving towards others, but it doesn’t affect our heart to feel love towards the person whom we are giving to, and it is because we are not giving with the underlying wish of becoming more unified. It is impossible to see any progress from acting superficially; it is also impossible to see any progress from just waiting to see if our actions will cause us to feel something. The only way to see any results is by using putting da’as in what we do. Actions alone, or feelings alone, will not get us to love anyone. Only by combining da’as with our actions will there be any resulting feelings towards the person.

Our Outside and Inside Must Work Together In Order To Foster Love

Every person needs to learn how to properly balance action with feeling. Everyone is different when it comes to this. However, there is one fact that can be applied to any situation: the “outside” actions we perform can definitely affect how we feel on the inside and cause us to have an internal change, and the same is true for the opposite – our inside can affect our outside and improve it. We need both the external and internal factors if we are to change how we feel toward others. To illustrate this concept, we have to learn Torah and do the mitzvos. The Torah represents our internal layer, while the mitzvos we do represents our external layer. Our Torah learning affects how we perform the mitzvos, and the way we perform the mitzvos will have an effect on our Torah learning. We need both, and we cannot have one without the other. That is clear. Our inner layer influences our outer layer, and our outer layer also affects our inner layer, because they are interconnected. To apply this to our subject, the study of our feelings – there are two ways to reveal love for others (which is the root of all our emotions): the inner way, which is by internalizing in the heart the knowledge that we are all one; and the outer way, which is by doing actions (like giving) with the intention that is should affect how we feel in our heart towards the other. Only when we do both – acts of giving, together with da’as (when we are giving towards another, because we want to come to reveal a sense of unity with the other) will we come to develop true feelings of love towards the one whom we are giving to. This is the way toward true friendship. To truly love others and be friends with others, our body and soul must ultimately work together; in other words, our mind (the root of the body’s physical actions) and our heart (the root of our da’as) must be present together. A friend is called yedid in Hebrew, which means to “combine”, alluding to how we need to combine both our mind and heart in order to attain closeness with others. Only through realizing that we must become one with others, together with doing things for them, will we be able to truly love others.
 

 

 

Update on first emunah mindfulness zoom

 

The first emunah mindfulness zoom gave the participants the opportunity to formulate a framework understanding of how to feel Hashem’s outpouring of love and mercy so that we may reveal it.  Regardless of actually being able to do so, understanding the steps and why is helpful.

 

Here is what we discussed.

 

There are two universal points that we all share.

 

Firstly, every one of us has a Divine energy, a creative flow, a compassion, that is our essence.  Our soul  knows intrinsically that Hashem is outpouring love and mercy to us in every moment, even though we may not feel it. Know there is Hashem.

Secondly every one of us has a physical body, a brain, a neurology, that has as the center of its emotions the limbic system..  We experience everything through our limbic system.  When we feel a lack, we feel sad, then frustrated, and then we have an aggressive urge as our survival instinct attempts to address it.  Sad, mad, bad.  This is our brain’s “knee jerk” reaction.  We certainly feel these reactions, everything from anger to fear to insult to depression. From understanding the starting point of our reactions, we may develop ourselves and learn to regulate our emotions and conduct ourselves in acceptable ways. At the core of our physical reality is also Divine energy, a creative flow, a compassion that is hidden and concealed. There is no other Power.

 

Our challenge is to bring together the concealed compassions and feel Hashem’s love and mercy so that we may reveal His Love and Mercy.   In other words, with the limbic system, we want to feel Hashem’s love and mercy so that we may choose to reveal love and mercy over our natural reactions. Hashem is One.

 

We discussed the process of calling out our unique situation and feelings while simultaneously feeling love for Hashem and awe in how He has designed us to bring everything back to Him.  Our emunah is the crossing guard that stops the traffic in our brains so that we can take twenty minutes to breathe, to disconnect the compassion hidden in our natural reactions and naturally attracted to physical and material survival.  We disconnect it through mindfulness and feeling love and awe in the design with which Hashem makes the world.   Love Hashem. Have Awe in Hashem.

 

We remember our role is to unify the hidden compassion concealed by our physicality with the essence within us that is in direct connection with Hashem’s compassion at all times.  By using our free will to turn to Him, with our struggles in our heart and with love and awe in our heart at the same time, the hidden compassion concealed in our painful situation merges with the compassion that is directly connected.  We ask Hashem to please help us feel the compassion so that we may reveal the compassion.  In so doing, from within our limbic system, we gain more of an ability to reveal Hashem’s love and mercy instead of the former natural reaction alone. Guard our soul from running after our eyes and hearts after which we are drawn to go astray.

 

People gave examples.  It is up to each of us, though, to actually do the work.  It is not enough to read about it, it is not enough to understand it in theory.  The healing comes from actually doing it.

http://beyondanydoubts.com/work-group/emunah-workgroup/emunah-zoom/

Emunah Zoom

Parshas Shelach – Commentary from Ohr HaChaim – the land is good

shelach

Please print the pages in pdf above or jpeg below from Ohr HaChaim and from Apples from the Orchard (Arizal commentaries) to see an example from the Caleb on seeing the good.

The reason these pages seem so relevant is to give us strength in our personal challenges to have the where-with-all to know it is good and to comprehend Hashem as all good.  The explanations help us to understand the spiritual dynamics deeply, with appreciation and gratitude for the opportunities and a whole perspective above how we might otherwise feel.

We are truly empowered to transform concealed compassion into revealed compassion.  May we feel Hashem’s love and mercy more and more in our hearts and may our victories help all of us have souls that do the same so that His Love and Mercy is revealed.

 

We are a manifestation of Hashem's Divine Creative Energy