Is there a paradox, that i am in pain because of the circumstances and I recognize Hashem is in pain…AND I have compassion on Shechina in exile?
In the foundations of the flow of life force, the water-chesed and fire-gevurah of my life force is attached to thE MESSAGES and that is the power of the pain. The power in the pain IS Elokim. Therefore I do not want to think the messages because then my thoughts (more life force) goes there. By having compassion on Hashem, the Shechjna in exile, He who agrees to be constrained by the laws of nature, i have real free will to choose to be a vessel to bring the power in that pain into a mitzvah.
” Hashem have mercy on Your creation, by myself I am in pain, helpless, no control, but I know there is life force that is herniated in how I am feeling myself. I want to sweeten it and bring it into the world as warmth and light. Please may I have the life force without the painful messages of self-consciousness? I will to go above my natural will and shine Your Light.
The concealed Good is the Power trapped in the element of water or fire or wind. When we recognize and describe it from within the seething waters, we can ask to sweeten and bring the tohu light into a garment of Torah, chesed, mitzvahs or prayer, without the deficiencies. By virtue of recognizing Him and strengthening emunah and realizing we are emanations and moving to shine that hidden light through mitzvahs, we ask for His Compassion.
The pain is a vessel and a soul, not one thing. We think it is one thing..but we can recognize His Concealed spark, the tohu light, and put it into a vessel of tikun by choosing emunah over nature Hashem is concealed in nature, wind water and fire, which are the power in our pain..great hiding spot for Elokim!!!
When we see No Other Power and discern the lack as taiva something we find pleasant but are lacking, water, or kavod an ego image we lack, wind, or jealousy she has it and i dont fire…we can see the element, we can see the feeling ourselves separate from Elokim and ask for mercy to strengthen emunah and flow the holy spark of water wind or fire into the world as torah, chesex, mitzvahs, prayer, fire water wind and earth, the torah is the vessel of tikun, we can ask to regarment the spark. He does all the heavy lifting when He says Yes which we can be confudent He will.
The animal soul becomes holy when it submits to the work of using its powers of movement and speech with the intention of regarmenting Infinite Source light instead of its natural pained reactions, strengthening eminah rather than strengthening feeling self conscious reactions..not repressing them, but asking for compassion from Hashem that the strength be for eminah and more will power to move with His Will.
The beginning and the hardship of the exile
This parsha does not have a definite between vayigash and vayechi. this parsha still continues from parshas vayigash. the reason Rashi says is that when Yaakov Aveinu passed away, the eyes of bnei Yisroel were closed and their hearts were closed from the hardships from the work that the Egyptians inflicted. Nevertheless in the medrash we find that until the last member of the tribes, Yaakov’s children, the real harship of the labor did not begin. From the beginning of Yaakov’s death until the passing of the last of his sons. there were many tens and scores of years that passed by. Where does it say that the slavery really began after Yaakov passed away?
We know the slavery did not begin right away but with terach, a fine type of speech, they spoke to the hearts of bnei Yisroel and fooled them to uplift their country, to make the country better, and they gave them a national desire to be loyal citizens of the country, and to build up the country. Since they merited to enjoy the pleasures of the country, so many of them fell into the trap, to work for the country,until they found themselves engaged in slaveery for the country. but there was the tribe of Levi that was not fooled by Pharo and did not want to have this national feeling toward the country that they tried to put into the hearts of the Jewish people. The bnei Levi went in the way of Yaakov and they did not want to leave the Torah. They knew their job was to build the Jewish nation not a foreign nation and they were supposed to shepherd themselves in the Jewish nationality and not the Egyptian nationality and they understood that this nice talk that influenced the Jewish people was the beginning of the hardshuips of the exile. and by joining with the national feeling of Egypt they felt they would lose their own individuality as the children of Yaakov. so they did not start in this national uprising that was so apparent in the Jewish nation at that time. The meaning of Rashi that the death of Yaakov began the slavery because it was with fine talk, the talk in a fine way to try to begin the slavery, in a nice fashion. This happened right after Yaakov passed away. They did not understand the Jewish people that this would be exile and slavery. Just when the sweet talk turned around and became hard labor, then they began to feel the cruelty of the rulers of mitzrayim and they turned their hearts to Hashem and they sing to Him and from their screams, that was the beginning of when the redemption began.
When Yaakov was alive, bnei Yisrael realized all the good in mitzrayim did not come from the country. they knew it was Yosef who saved the egyptians from hunger and they knew that they did not have to really give any thanks to Pharoah. but when Yaakov died, they forgot all of this and that was the begining of the exile.
The education of the generations that come
When Yaakov saw Yosef the first time after 23 years he was very happy. He saw his dear son after so many years thiinking he is dead and nowhe is alive. He Had special joy that he saw he is safe, and within all the nations that were idol worshippers so many year, and he still sensed his righteousness. Afterwards when Yosef brought his sons to Yaakov for a blessing, he saw that the shechina left him. He saw in ruach hakodesh that the generations, the bad generatios were going to come out of these children, from ephraim and menashe. and he asked who are these children that they are not worthy of bracha. and yosef answered and Yaakov gave them a bracha. We wonder why is all of this written in the torah and yet Yaakov blessed them. Why didn’t Yaakov want to bless them originally? He knew they themselves were good children. Ephraim was a talmid in Mitzrayim. Yaakov wanted to hint to his children the importance of educating children in these hard days. We are standing in this bitter exile now and we must put our effort into educating our children with all the challenges and hardships. it is not enough that Yaakov was answsering them that you are pleasing to Hashem in the way of your fathers but the main job is to give over the Torah to future generations because bad generations are at the roots – ephraim and menashe even though they are good children in and of themselves, because bad generations come from them, they are not worthy of the blessing. In the end Yaakov did bless them but first he gives a warning, to make sure they understand their obligations with respect to educating the future genertaions, that all these bad winds and all the challenges and suffering of the exile, they should not be able to move them from the roots of the faith of their sons.
Blessing the children what is it
Yaakov blessed the sons of Yosef, Ephraim and Menashe and he blessed Yosef. If it says he blessed the sons, why does it say he blessed yOsef . the bracha he gives to the children is the bracha he gives to the father. If a person blesses the children it is like they are giving a blessing to the father. that is what every person himself, he hopes his sons should be blessed and he should be blessed through them. when the grandchildren and the children go in the right way, there is no bigger blessing, for the parents and for the grandparents. so yaakov blesses his children,Hashem should bless the children and call them in the ways of my fathers and their names will already be called,, they will be worthy to be alled the children of avraham yitzchok and yaakov and the avos will be happy with their children and the bracha of the children will rest on the fathers.
the yechus, if you come from good people, it is a big thing. it is a big responsibility that the chain should continue, the purity in the children should notembarras the father not in this world or the world to come. this is why we bless Yisrael to be like ephraim and menashe. They continued the chain of the fathers and we should go in the ways of our fathers and give it to our children til the end of the generations. there is a big bracha when the children go in the ways of the fathers.
the chain of the generation otherwise is torn. the fathers have to give the children a lot of wisdom and intention, that the children should continue in the ways they were taught. It should not move to any side away from what he is taught. In galus mitrayim the Jewish people did not change their names, their dress or language. even a change in one of these things is a separation from the past and a going away from the generation.
that is what Yaakov said. Mekarav them to me, that his name should be to the children, that they should want to emulate him and the forefathers and then they will continue in their way and they will be a beauty for their forefathers. that is why it says here, this is the way to go, that the brachas of Israel to their chldren will be continued forever and ever.
Yaakov called his children. Chazal say Yaakov wanted to tell when the end of the galus would be and the shechina went away from him. He thought maybeon one of his children was not completely all right. Yaakov thought maybe there is someone not right, like avraham had Ishmael and Yitzchok had esav and he said to his children shema yisrael Hashem elokeinu Hahshem echad and they told him, in your heart, there is ony one, so too in our heart there is only one. that is when Yaakov answered baruch shem kavod malchuso leolam voed. we have to udnerstand, the shechina left Yaakov aveinu and when it came the end, why did it come to his hear there is something wroing with a children and why did he say shema. Yaakov saw with ruach hakodesh all the generations and all that would transpire until Moshiach. then it was brought to him, he saw the generations that blood was spilled in different eras. He had like a depression and that is when the Shechina went away from him. The Shechina does not dwell when there is sadness. He asked his children if there is sometimes impurity between you, that this is what will happen to you. they said you don’t have to suspect us because we are strong in our emunah and we believe that in the end of days all the nations will recognize Hashem is One, just like Rashi says in vayischanon, ww will stand in our faith and give our lives up for Him.
When his children said these things, it made Yaakov’s heart happy and Yaakov said baruch shem, from now until the end of days. that is why all of the galuses and tzaros they could not move us. that is why we see here that Yaaov, when he felt better, and said baruch shem kavod malchusot, that all the exiles and challenges will not be strong enough to make them forget the name of Hashem from my children.
In tehillim, nowt that we come to the end of the doros that You established , when we come to the end of the generations we are still with Hashem, with the nation and we still fear Him. even at the end of days we are still honoring the promise of Yaakov Aveinu to believe in Hashem and His Torah and with this emunah we will be able to weather everything until the Moshiach will come. We will be able to believe in Hashem through the koach of emunah and be zocheh to the time of redemption when His Name will be known as One.
Blessings of Yaakov to his children
Before he passed away from this world, Yaakov calls his children and blesses them, according to the future that he saw with ruach hakodesh, what he saw about eretz Yisrael depending on the promises Hashem made to Avraham Yitzchok and Yaakov. We see the strength of each tribe and he shows the future of each tribe and he tried to take out from them the arrogance and he talks about the kingdom of Yehuda and the strength of daas. He said, there is nothing to be arrogant about, that strength and riches are all presents from Hashem and it should not make you forget about Hashem and say it is by my onw power and success ofmy hands that brought the success. Hashem gives it all, as Yaakov says in the blessings. He says Dan will be like a snake and be able to win over them. the salvation of Hashem is promised at the beginning for Dan, and he tried to hint the same thing in the other brachas. A person is not great from his hands. Hashem gave it to him. the honor and the riches should not make him leave Hashem. Likewise, when a person is humbled with his situaton in life, that we know Hashem made it so, he should not feel bad. A peson should have trust in Hashem. It is middos ha din and middos harachamim. a person knows that in the good times, a person gives it to Him and he is happy with what he gets. A person thatbelieves in Hashem when it is light is not going to be weak in emunah and then if it is dark he still blesses Hashem in bad times because He knows that is ratzon Hashem and He places hinself into the hands of Hashem. He wants to put this in the hearts of his children, when the exile started in mitzrayim. He knew about it from the briss of the covenant what will happen. He wanted them to be able to stand strong in the galus and also to remain loyal. He also wanted to say that when there will be hard times, they should plea to Hashem and He will save them. He told them this at the beginning.
Yissochar and Zevulin are like one person
Yaakov gathered all his children and gave a bracha to all. He gave a special bracha to each shevet. to Yaakov’s sons, divine providence and ruach hakodesh, they saw everything in the future for everyone. He gave a hint to i, in what he said. Yissochar and Zevulin, he knew they would make a partnership, to learn and to do busienss from the shorefront and support his brother so he can learn Torah without worries about parnassa. they strengthened as one, leanring Torah and the avoda of Yissochar will be appropriate for both of them. We think about this partnership, it is between each person and himself. when a person goes to work for his household and he is not thinking of nonsense or wasting his time, the person is in that partnership between himself. this is also the relationship betweent he neshama and the guf, the guf eats to live and the neshama is the spiritual source. it wants to be holy in Hashem. we see that both of them, they do well with this relationship. the neshama keeps itself pure, it goes shelama, and the guf, also turns itself around to be a housing for the spirit of the soul. its eating and drinking is then considered mitzvahs, a vessel.
The person that keeps the Torah, that works and keeps the torah and the halacha is not less choshov from someone who learns Torah. Let’s ay you sell something to your friend or you buy something from your friend, the business is also avoda in Torah. The Baal Shem Tov says a person just learns the Torah for Hashem, it says that a person is very important to Hashem. When a person changes a cow for a donkey, he is behaving in a way for Torah.
We know Hashem creates everything for His Honor, just according to Torah. Everything a person should be holding in Hashem, using correct scales, is doing a mitzvah.
When we are working in busienss we should try to not lie, or make money without righteousness, be careful about anger and kina. that is also Torah. this relationship with Yissochar and Zevulim is also one person, when he is home, he talks in Torah and in the workforce, zevulin.
We see in the mussar the burden of Torah. There is a challenge of poverty and a challenge of wealth and they say that the challenge of wealth is greater than the challenge of poverty. sometimes we know that poverty breaks soeone’s heart but that Torah can elevate a person but wealth can blind a person’s eyes. It is possible that a person who is weathy really has to give up time for learning and he needs time for learning. we see that it could be that a person, that the wealth and prosperity could make them leave emunah.
what shall we do? to put yourself under the burden of torah, that a rich person should learn the Torah, a person is going to save himself from getting lost with the wealth. It says that Yissachar said to Yaakov that peace is good and the land is pleasant. he saw his mind is blessed. He says he wanted to endure the hardships of the burden of Torah and that is the only idea for a person, when he is wealthy, that he should take the burdenof Torah and be engaged in it day and night. Then he could wthstand the challenge and guard his soul from the danger. and with the challenge of poverty, a person should learn Torah, or he can lose himself in poverty. it can really break a person’s heart. the Torah weakens a person’s heart. it seems the torah is the answser to eveythng. it breaks away all the taiva and gaiva and all the bad middos. Learning Torah does not being any loss to a person, it helps his spirit and neshama forever and ever.
When Yosef and the brothers finished burying Yaakov and returned to egypt, they asked that Yosef forgive them for the hardships they caused them. the brothers of Yosef were blessed tribes, and they were great people. We cannot judge what they did to Yosef. It was not just a jealousy. they had a din, based on how they were acting towards them. that is why they wanted to kill him, and then they got merciful and sold him as a slave. and they knew that this came back through shemayim that they should go to mitzrayim, to keep the briss of the covenants told to avraham two hundred years earlier. Yosef told him they dont have to feel bad that he was chosen to make food so why ask to be forgiven, only good came from it, this is what had to be, so maybe they did not do anything wrong.
so why do they fele they had to ask mechila. we should not make calculations like that, that it was supposed to be like that, it was from Hashem. to ask mechila, the way of Yosef is that if a person does something wrong he should ask mechila. no teshuva will help a sin betewewn a person and a friend. if we ask sorry to a person we did something wrong to, a person has to be careful not to hurt another person. a person should hurry to say sorry and not make calculations. it is important to say sorry if we hurt a friend.
watch the above science experiment that demonstrates that words have a
power within them to affect us : Letters have souls, angels. Every
letter is a vessel with a soul, an angel. Tthis is why we do not want to
think the thoughts our natural urges whisper to us. We do not want to
bring that message into our consciousness our most holy place.
There are three things that take us out of the world, jealousy, taiva and craving for honor.
If we don’t get something we want, that is a lack of water, taiva.
And if we are not getting an ego pleasure, that is a lack of wind, a lack of respect, a craving for honor.
And if someone has it and we don’t that is jealousy and that is fire.
take an example. Someone insults me, saying words with their life
force, that are coming into my perceptions that then set off red flags,
that tell me this person is casting disparaging messages upon the image I
have of myself. If I listen to this person’s messages and if I believe
them, then I will have thoughts that this person took away my honor.
Did you hear all those ifs?
person could definitely be doing that, could surely be trying to do
that. However, I have a real free will to see that person’s effort to
damage my ego image as light, that person’s life force, concealed in a
message which is distortion of their perception, that they are putting
into words. And I have a real free willed choice to not think the
thought that they are thinking or my thought interpreting their message.
that is a very fine distinction because I have to be able to spot that
wind and turn immediately to Hashem with “wind” in my mouth, eyes
upwards to Him, catching the deficiencies at the level of pre-thought
and not scanning them to interpret them with thoughts..
guard myself from being hurt by the words by having the confidence that
there is zero way that I can be diminished because I am an emanation of
Hashem. This confidence comes from Torah learning and hisbodedus. When
we speak out loud to Hashem on a regular basis, we come to understand
our makeup and see the differences between our natural language and the
language with which our higher soul answers. Confidence comes from
comprehending the difference between our own animal soul and divine
soul, and our understanding for our own confusion at times helps us have
understanding for how the other person has just fallen.
Anyone who is trying to disparage an emanation of Hashem has simply fallen victim to their own imagination and their own ego.
I can have confidence that Hashem is giving me the opportunity to bring
the concealed light in wind not only from that person but also from the
concealed light in the wind pulling me to think the thoughts or
interpret the thoughts. By guarding my own consciousness from receiving
the messages, using the same strength that I might be drawn to think the
thoughts and react and answer back, I strengthen emunah and tell Hashem
that it is my will that the concealed light in this is wind, I wish to
be a channel across which it may flow into this world as
kindness,warmth, gentleness, mitzvahs, prayer and learning Torah. This
is my will. Please have compassion on Your Creation. This is what I
will, to go above the natural process and bring Your LIght into the
world by emulating Your 13 attributes of mercy and doing mitzvahs.
So how do we stop the wind before we think a thought?
with 100 percent certainty that the reason we feel angry is because we
formed attachment to physicality before we could comprehend Hashem and
this is how He hides and gives us free will. Our ego is the firstborn
child of the natural intellect.
this and come to see that these attachments only feel alive because we
have donated life force to them by thinking them, investing life force
to bring it into consciousness. If feels alive and it feels like us
because our life force is attached to something in physicality as if
there is some type of independent existence. We feel ourselves and
believe falsely that it is up to us to fix this, within nature.
Sit with this. Does it ring true intellectually?
See the job is to attach our life force back to “Hashem is doing everything “. Accepting these truths is first step
that it only feels alive because our own life force is attached to it.
Do you see how that brings free will more into the picture? We need His
Mercy though. By ourselves, we cannot move it. When we go by emunah and
use our real free will, He moves the light in the wind – life force –
from the painful message into the mitzvah we go to do. In so doing that
mitzvah, what comes into the world is His Source Light that previously
was concealed in a painful dark place.
He moves the life force into the kindness, warmth, and light we are requesting to be a channel for
begin to see that all too often we are drawn to being blinded by the
messages concealing the light. We naturally feel what we believe is
ourselves. The lacks are like blinders with mirrors, forcing us to
experience the lack and be tempted to use our muscles to recover what
the red flagged signals seem to be prompting us to re-take. We are
looking in a mirror that is preventing us from seeing Hashem at all.
awareness that Hashem is doing everything and we are emanations that
can channel His Light and that is our true identity matures us so that
we DO see these are mirrors and that they are blocking light from coming
into the world. We trust that we are given real free will in order to
ask to move the strength from our urge to give to the painful message
covering the element. Instead we ask to strengthen emunah, to line and
protect our consciousness, our soul, from having such messages within
it. We cry out, we ask for mercy and we ask to be a channel as we move
forward with a mitzvah or with emulating Hashem’s 13 attributes of
is awaiting us to wake up to this and not be duped by the three urges
that are there to give us real free will. When we fall, so does our life
force descend into the darkness. When we cry out, our life force
ascends to attach to Hashem is One.
we exhausted our interest yet in being frustratedly and painfully
dependent on nature enough to go by emunah? Hashem is doing everything
and He loves us. It is up to us to ready ourselves as channels so that
our life force can be brought out of subconscious natural urges and into
the world revealing His previously concealed Light.
Milk comes through the mother made from the blood, the blood turns to milk when the hormones are there.
turns to light when we shower compassion on the shechina in exile and
choose to rise above the immature nature of the elements fire wind and
water and pour them into mitzvahs, Torah learning, chesed and prayer.
A lack of something we find enjoyable is deficiency (something concealing Hashem’s light) in water.
A lack of something that is an ego pleasure is deficiency (something concealing Hashem’s light)in fire.
Seeing something we want go to someone else is a deficiency (something concealing Hashem’s light) in wind.
Taiva, kavod, kina. Desires, craving for honor, and jealousy.
are the nukvas of the daas sitras achra, the powerful messages in our
subconscious that lure us to hearing them and acting as if they are us,
giving our life force into the darkness.
nukva is feminine. When we mature our consciousness with Hashem is
doing everything and that He loves us, we strengthen our understanding
with this emunah in order to give to Hashem rather than to the darkness.
We ask Hashem to take the strength of our attraction to give to those
pulls and strengthen our emunah instead, to coat our consciousness from
those pulls, and protect it from these messages that would take us out
of the world. There is no way a person can avoid these experiences
because we are created specifically to FIND the deficiencies. Thus we
exercise our real free will and awe and love for Hashem and ask for His
Hashem…wind water, fire, I want to flow the light concealed there into
the world through learning Torah, avoda, chesed and mitzvahs Our emunah
sweetens the raw elements by bringing forth, from the deficiencies that
naturally conceal, His LIght into the world through choosing to follow
the Torah, which is the vessel of tikun He gives to us.…
REVIEW – Using the strength of the hurrying we do erev
Shabbos to fix the element of wind in us by using it for a higher purpose
A quick review. We
spoke about alacrity and moving quickly erev Shabbos as the basis for preparing
ourselves to get ready for Shabbos. we
said to use the koach of hurriedness to move quickly to fix the element of
ruach in the nefesh. we use wind to move for a higher purpose and we tied it
into ratzon as the basis for movement.
Practical ways to use wind – will for a higher purpose
Now let’s look at it practically. how do we work that so
that we can use it erev Shabbos and through the week.
Pirke Avos says: 2nd perek 4th mishna: You should make His
Will your will, that He should make your will HIs Will. You should nullify your ratzon for the sake
of His ratzon. Why? In order that you
should nullify other’s ratzon to yours.
Make His Will Ours – Why?
Let’s get practical.
The first question is why do we make His Ratzon like our ratzon. Why not start with our will and make it
His? The Mishnah says to start with His
and make it like ours so that it will come that He will make His like ours.
When we do something
not for the sake of Hashem but for self-interest, it is not so simple that it
is lo lishma, because we may eventually come to doing it lishma,
altruistically. Rabbi Dessler says that doing
something lo lishma so that eventually we come to do it lishma only works if at the outset, before we start
climbing the lishma ladder, that we focus on the end goal – which means that
our will is for lishma, and that is our end point. Then our self-orientation that is involved
naturally can come purer, closer to the lishma.
The process is leaving the lo lishma to get to the lishma. But it only works if our end goal is lishma.
The process is leaving lo lishma to get to lishma – the end goal is His
ratzon first, as the driving force the end point, and that is the goal, to get
to the top of the ladder.
Why start with Hashem’s will first and make His like
ours? If we are not driven by His Ratzon
as the core basis of the Torah and mitzvahs and His operating system in the
world,, it does not matter how much we work on ourselves. we cannot propel
higher. It only works to get to a more
pure form if His directive is the driving force, no matter where we are
The Mishnah is telling us to make His Will ours, to seek
lishma before we start, in order that we will make our ratzon His Ratzon. The lo lishma inherent in our will can then evolve
into His Will.
Ratzon is the very source of one’s being and yes we have to
use our will as the basis to drive us during the week to get to Shabbos. we go
lo lishma into lishma, using self-serving steps, slowly bypassing ego but that
only works if we are seeking kiddush Hashem, that we are truly wanting His
Will. If we are after our ratzon,
cloaking and disguising it as His, it stays lo lishma.
Moving ourselves from depending on nature to living as an
emanation of Hashem
If we give up our ratzon to Hashem by making Him the Source
of everything and defining ourselves in relation to Him, then we can define
ourselves back in relation to Him.
We start with His ratzon first. practically, we start with
our less altruistic, our self-serving state, and slowly see it, understand it,
identify the pure parts, see more of a mixture in both, and as we sift and work
through it, increasing degrees and proportion of altruistic versus self-oriented. This works if we put His Will as the driving
force even before we begin the work.
The pleasure of experiencing divine Oneness – taanug
The second example is based on the ten sefirot, the ten
elements of creation, the highest is keter, crown, the realm of super-consciousness
of Hashem’s presence in creation. In
keter there are three unknowable heads, but in simple terms these are the three
levels of super divine consciousness, emunah, taanug and ratzon, faith,
pleasure – divine delight, and will.
Will is an aspect of the super-consciousness that drives our
yearnings and innermost will, the basis for our passions, our drives, including
when we are not as passionate or motivated or if we have a mixture of passion
or motivation. the emanation of that is in ratzon and comes from the highest
sefira of keter.
Based on the first example, we use inner refinement to
refine the will throughout the degrees of ego-centricity and increase the
degrees of altruism and selfless activity.
the bigger question is can we stay within will itself?
The approach is that each level of the three unknowable
heads is based on the one above. so will is based on pleasure. ratzon is wind, and taanug is water. So if we want to increase the passion of
will, one way is to do it within itself as in pirke avos, and the second is to go
to pleasure. The body’s pleasure is ego
based and the soul’s pleasure is experiencing divine oneness.
if a person would go to the depths of why pleasure is so important,
that it is the vitality energizing the force of creation and we renew the
quality of pleasure during the week and on shabbos, then that itself creates a
reservoir for new ratzon to fall into. Taanug spills down into the sefira. If we want to grow in inner ratzon, do a
deeper examination of self, where are we holding in pleasure, from physical to
divine pleasure. “Hashem I want to see
every part of creation as an expression of You, I want to see not only Your
Hand in my life but that every creation IS an expression of You and
interconnects and my soul yearns to see that it is really all one and that
divine unity is the depth of what pleasure is.
The more I am committed to pleasure I can pass it back into my ratzon,
and it has a higher level of lishma and that flushes out impurities of lo
It is not just purifying within. we can draw taanug.
Emunah -Hashem is the only Being that exists and having
emunah renews our strength
The third one is emunah.
Emunah is Hashem is all present, all good, for a higher
good. but when you go to the root of your inner soulful capacity, that is the
highest part of keter. That means emunah
has to do with Hashem’s reality is so great we cannot understand it because it
is so high and refined we cannot go there and exist. The highest level of His
will is not contained or confined in any way.
So in our earthly terms, we work on emunah but our highest soul that
wants to nullify our existence to Hashem, that I don’t know- He does know, and
when I go to a place in my soul above taanug and I renew it and dedicate and go
to self-nullification regarding existence being Hashem as the only thing that
is real, we renew our koach.
Then we can emanate that renewed strength into our taanug, our
core desire for pleasure, and our yearning to see how it all connects together.
Hashem is true existence and that will renew desire for
pleasure, and once we strengthen pleasure, the innermost drive, the true soul
pleasure, to see everything as Hashem – and I can only do that by experiencing
His true existence of which I am an essential part – then that taanug goes back
The ratzon is renewed -the reservoir, of what we truly want,
more inner purity, elokus, is all about negation of self. Emunah is the highest level of self-abnegation
because it means the deepest inner commitment for Hashem’s true existence and
not to the “ me”.
Taanug brings it down a little to pleasure, the deepest
pleasure seeing how everything joins together.
And when it comes to ratzon, that is the basis for generating
movement. The highest part of my soul is seeking a purer expression of Gdliness
and that goes into all our activities in this world.
Summary of renewal
The three unknowable heads, ratzon, taanug and emunah, going
up and then down into our existence, is renewal.
Pirke avos is the same thing from a mussadik
Nullfy yourself for His Will. make the focal point all about
Hashem, that He is all of existence, absolutely everything, in all of creation
there is nothing where He is not everything.
When we can get more real with that, and our will conforms
to His, His will can now be used to express to other people. This is the basis for how a person can begin
to increase, deepen and nullify human existence and connect to nefesh elokis,
connect to Hashem so His will can come through ours.
that is the basis for erev Shabbos, and for Shabbos – that
all there is in the world is Hashem. I
have arrived with my new portion.
The end point is that He is everythingness and I am
experiencing a part of myself in His everythingness. that is the koach of ratzon.
Practical activities during the week – make Hashem the
source of all creation and nullifying that it is about me
Let’s say you start off with davening. Yehi ratzon milfonecha…Reb Shimon Schwab
says may it be Your will Hashem.
translate the words literally and we see May this will be from before
You, meaning my will, my tefilla. it
reflects in the tense to do to one’s self.
it is not just that I am making my request, advocating, that I have my
own personal relationship. Hashem is
saying your innermost being is tied to your ratzon and you are offering your
ratzon in the amida and that new bracha will come down and actualize into
you. Tate, where I am holding today and
I now begin to connect to who I am and that I want to relate to You, what part
of my ego do I want to suspend to give it up
like an animal sacrifice. I am
putting my ego on the offer and offering it to you. Here is my will may it
ascend upwards, through four worlds, to the world of emanation and then drawn
down after the 18 bracheas of praise, request
and thanks and having it come back to us. that is the process of refining our inner
will, we put it to Him. I want to make His will mine, so it is all about
Hashem. It is not just about me or tate
may I? I am trying to make Hashem the
source of all creation and nullifying that it is about me. It is about making
His existence the only real and true existence today as I see it. In order to do that, that is the first
mechalich, make it all about Him. access
my ratzon and make it about that.
Each section in davening is a level of refining our own
individual orientation moving out ego through the four levels and then we have
more refined ratzon, not just making requests.
each one of the capacities is sourced in You, the source of all
lfe. as we offer up each of those, it is
saying I don’t have self interest, I know YOu will give me everything I
need. the source is rooted only in You
because You are the only true
existence. Then draw that consciousness
down and bring it into this world as a more refined person, ego is upgraded,
ratzon is the driving force and that is
expressed more through mine.
In addition, I want to see what I am driven by. soul pleasure. and that is not even mine, it comes from
keter, taanug of seeing Hashems everything of which I am a part of and the
interconnectedness of which I am a part.
The deepest desire to go into the world and see how it relates, with all
the various activities and give that back to You, that is the pleasure i want
today. I want to strengthen emunah. I
dont need to know, I just need to pay attention and folow your lead and then I
can have the deepest pleasure to give it back to You and that goes into my
ratzon so that my ratzon will be more refined with G-dliness with less self-orientation
, may my tefillos be higher so I can express your will.
In ashrei we say poseach es yodecha, open your hands and
satisfy the will of every living thing.
we can also read it may we open up the names of yud k vav k, adnus, and
those names come together, 91. Yud of
ykvk, the two yuds meld rachamim together to emanate everything according to
the strength of will into the world. “Hashem
emanate more will into me so the extent to which I can see Your will is the
basis for everything, please emanate pure will into me so that I can express
that through me.” We are davening for
purified will, more divine oriented will, in line with ein od milvado. That is a tremendous way to say poseah es
Rochel’s name is in the last letter of each word – the
revealed shechina in us. The higher will of Hashem’s ratzon should emanate to
us and His will should come into the world through us. that is another entry point.
Thirdly, any time we are doing something, don’t just get
caught up with the results. Focus on
your heartset, focus on your speech, focus on your mindset and if you go a
little higher, what is driving me, what is my motivation, what is my compassion?
is it fear based, love based? Find inner
consciousness for ratzon and if you can grab hold of it.
Rabbi Pliskin says may
it be your will that…may it be my will that it is an expression of Your
will. Pick a mitzvah and express your
soulful ratzon before you start. Hashem may it be your will that I perform this
mitzvah with Your will and that expressed intentionality before you do
something sharpens your innermost desire or yearning for why or how you do
something. you consciously mindfully
express that inner yearning for that, you are aligning yur will to His and that
brings more purity for us.
Expressed intentionality from our inner ratzon, and then
taanug and emunah is another way.
10th of Teves
Who do we want to be
Finally for today, tonight is the 10th of teves, the first
of the three fasts that express the beginning of the breakdown of the bais
hamikdosh. the Chosom sefer tells us that there is a din, a judicial system
that begins and extends through tisha bav whether this year it will be decreed
it will be rebuilt. why does the decree
start 10 teves? Because of ratzon. The siege means cutting off from inner vitality. cutting off from food and water does not mean
you are cutting off from the world, you are cutting off from the source, they
dont have access. It is appropriate to
start today because our will is who we want to be.
Each one of us start the judicial process of our innermost
ratzon and where we want to be. How much do we want the shehina in this
We can use any of the models today to go into this for the
next 24 hours and make His will ours so we can go from my own self orientation
to lishma and work on purifying it.
If you need to dig a little higher, how seriously do I take
my pleasure, not just for me, I want others to have the greatest pleasure of
knowing Him, seeing the ultimate of HIs creation , we are one unified people,
and to unify His Creation and I want to up the level of taanug by going to
emunah and drawing it back down to taanug and ratzon. my ratzon should be refined, more pure and
expanded to express kavod shomayim.
it should be a meaningful fast. for a purpose. Hashem will scan the innermost ratzon of klal
yisrael and we want to offer our ratzon to Him and we want to sweat so we can
create more of an awakening. We want the
building. Through taanug and emunah I
want to refine the lo lishma. we are
focusing on You. It is only about You and Your existence.
We want our lives to express Hashem’s glory in this world
We don’t just want a great life, we want a life that
expresses Your glory in this world what
we want in some regards is to go deeper into ratzon and taanug and examine
ourselves more honestly and bring up the ego to You and in davening poseach es
yodecha, doing mitzvahs expressing our intentionality. we want to go to our inner source and give up
ourselves to you. there is not really an
us, we dont have independent existence, we want your ultimate truth, and we
know the bais hamikdosh is being built and the judicial process is starting and
we do not want korbon. No more
suffering. we want the greatest joy, from the binyan.
May we be zocheh to do internal fasting and shteiging so
that our ratzon can be part of the building and see and experience and know
tangibly that the temple will be built this year. let’s not make this a pipe dream.
Let’s make this the
real geula is coming and we need it now.
How do we sincerely choose emunah rather than nature?
Let’s first understand why this is a laudable goal.
When Adom ate from the tree of knowledge, he internalized
the forces of nature. Before he ate, he
could see clearly that the natural tendencies were deficient to being one with
Hashem and that the pleasure of being one with Hashem was far greater than anything
the natural tempations could possibly offer.
Yet what the snake did was tempt Adom with the opportunity to
internalize the temptations and THEN overcome them out of love for Hashem. This is how the snake succeeded in getting
Adom to use his love of Hashem to eat from the tree of knowledge.
Ever since, the ability of mankind to choose the pleasure of
emunah and alignment with the absolute morality of Hashem set forth in the ten
commandments has been tainted with confusion.
Thus, the question – shall we go by nature or shall we go
Recognize that the natural is experienced within us although
it is not our essence. We experience the
forces of nature within us – earth, wind, water, and fire. Our essence, however, is the divine soul, a
soul created to effect a repair. The
animal soul is the key. Will it bond
with the natural forces or will it strengthen in emunah and flow refined forces
into the world?
We have real free will to embrace these forces on the
natural level, or we may strengthen ourselves in emunah and thereby bring the tohu
lights- that fell into nature – into garments
of Torah, avoda, chesed and mitzvahs.
What does this look like in action?
Let’s say there are two people playing a board game and one
picks up some cards on their turn. One
card is faceup and the player wants that card and takes it, the other player
did not see. Now the player who needed
that card is feeling great, they have the card they need, except for one thing….they
saw the card. So, instead of enjoying
the game with that card, the player says what happened, puts the card back and
takes another card that is unknown. In
this way, the person is choosing truth and morality as a higher pleasure from
the pleasure of getting the card they need and having a great turn.
What motivates the person to do this? Pleasure.
There is a pleasure in being one with Hashem, and that is
the pleasure of being independent of nature, taken care of by Hashem in a way
that a person feels very loved.
It takes time to let go of our belief that pleasure is the outcome
of our belief that we, by our own hand, took steps that accomplished
something. We need that type of pleasure
to develop a sense of cause and effect until, as did Avraham, we realize that
Hashem is doing everything. At that
point, we begin to shift our orientation from cause and effect as a natural
progression to outcome as something determined by Hashem when we exert ourselves
with a certain effort.
Once we comprehend that our animal soul is the primary
player making this choice – to choose to go by nature or to choose to go by
emunah – our higher soul has a greater influence on our choices. The animal soul can become holy when it
chooses to go by emunah and trust in Hashem.
The tough part for the animal soul is recognizing what pulls
it into nature -especially into the seething waters.
Let’s take a look at these pulls.
There are three things that take us away from clinging to
Hashem. Jealousy, desires, and craving
for honor, kina, taiva, and kavod.
These are forces we feel within us due to having eaten from
the tree of knowledge. These forces, when we perceive any type of lack or
threat, immediately “hold a mirror” to our eyes and heart telling us all the
reasons we should feel ourselves and act in our own best interests. The messages blind us with the dangers to our
survival, especially directing us to avoid any ego-pain. Our animal soul is very drawn to these
messages and absent a strong emunah, we naturally go with this type of
What happens when we know we have a choice? The choice is:
– to feel ourselves
and act from there or
– to remember that
Hashem is doing everything and that He loves us and that we can strengthen
ourselves in emunah and bring about a flow of goodness through our speech and
When we know we have a choice, how do we work with our
feelings to bring about acting in a manner of emunah rather than nature? We must ask for divine mercy. The forces of nature are very strong. Yet we have real free will. We cry out to Hashem and tell Him that it is
our will to strengthen our emunah and that we want to utilize the light
concealed in the darkness of the feelings to bring into the world kindness,
warmth, enlightenment, mitzvahs, the learning of Torah, and prayer. We ask Him for mercy upon us. When we choose to see ourselves as an
emanation of Hashem and not as a being with any separate existence, we then
confidently move forward with the kindness, the warmth, the mitzvah or the learning
of Torah or the prayer that gives Him nachas.
The midda of Yaakov is compassion, balancing kindness and
strength, the elements of water and fire.
When we strengthen our emunah, and have compassion on the light
concealed in nature, the flow of kindness, warmth and light proceeds
uninterrupted by herniations that otherwise bring our ego or feeling ourselves
into the picture. That effort of submission
– through strengthening emunah within our consciousness – sends the natural
forces back to being external, as they were before the eating of the tree of
Think of it like this.
Let’s say there is a hurricane outside.
We are in our homes, hearing the howling wind, hoping the roof will hold,
that trees won’t fall. Our thinking
while we hear the howling is going over the dangers and trying to evaluate
them. The howling wind provides a danger
and we feel it. Now imagine that we are
listening to howling winds of a hurricane, but it is on an mp3 player. There is absolutely no danger whatsoever. Our minds can “enjoy” the sounds of the
hurricane as a phenomenon that is not posing any danger to us. When we have strong emunah that Hashem is doing
everything and that He loves us, whatever natural reactions we may experience
are seen for what they are – external to us because we are in His Hands. What that translates to is that, while there
is no guarantee about what will happen to us, we are simply not afraid of
anything except not being connected to Hashem sincerely and in truth. When we see ourselves as an emanation of
Hashem, which is the truth, then we are treated and protected by Hashem in that
Tuesday is the fast of the 10th of Teves. It is the day Hashem decides if this is the
year that the redemption will take place.
May our resolve to grow more and more emotionally bonded with desiring
to live by emunah rather than by pursuing goals according to nature tip the
scales for redemption b’ahava.
This is our struggle…to recognize the seething waters- lack of pleasure boiling up with flashing fire of desiring respect and honor and then seeking where to put the blame, The winds and messages from daas sitras achra, jealousy, taiva and kavod, want to enjoy the chesed and gevurah that we are too weak to resist turning to its messages. We must take the strength from our weakness in turning to these messages and ask Hashem to strengthen us in emunah so that the chesed and gevurah, the water and fire, that He is flowing to us may channel successfully into the world rectificed as gentle lovingkindness and enlightenment. We have to work to do this but the joy of the animal soul in experiencing holiness soon outweights its delight in lower pleasures and slowly but surely we push the yetzer hara back outside of our consciousness, repairing the etz hadaas.
He gives us the tools to deal with all the challenges of this complex world.
the undefined superconscious states that go all the way up to the
essence of the divine itself that is beyond words, beyond explanation
and reason, and experience it in a tangible way in this world,
transforming this world into a divg btachtain,
rebbe took it to a different dimension he spoke about atzmus as beyond
any questions, beyond logic. Atzmus is a theme. and then taking those
highest sublime levels and bringing it into the practical.
central theme in the rebbe’s teachings, because the rebbe wanted to
integrate it, the leg that leads us to Moshiach…it can’t just be
something transmitted from above. we have to be part of the process or
it is not internalized, the deepest levels internalized.
of the powerful talks the rebbe gave when he turned 70 is that the
Rebbe, when people suggested he should retire, said he is only
beginning, that the most important thing in this world is to put in
effort not just relax.
established the order of creation, that person’s needs should not come
ready made, but through exertion and effort. Because we want a person to
lift himself up to be a mashpiach, a giver, a creator, to be like a
creator, not a receiver but a giver. Through the fact that a person
struggles and builds on his own
central theme in all his fabrengens. Dont deceive yourself in thinking I
am going to do the job for you, you do your effort and I will help you.
can’t have Gdliness in our lives if it is given as a gift, then it is
not ours, we don’t own it. the Rebbe teaches us to be leaders,
proactive, we are not spectators.
are not bystanders. we make things happen. we don’t wait. this is the
empowerment of the Rebbe in our generation to be leaders. Every shaliach
says he is not a natural leader. but the Rebbe insisted. Everyone is a
leader, take the initiative, don’t wait. The best defense is offense.
who would we be without that attitude? Leadership. Today more than
after, we cannot depend on mercy alone from above, as long as we here,
we are charged with a mission. we are not waiting on the sidelines. we
have to do what we can do.
the Rebbe said this is our job. how can we let him down. I meet people
and they say yes the Rebbe had a nice dream, it was very idealistic, now
you are one of us, we are waiting….so what are we going to do..for
this we were chosen
The only function the world has is to create incredible eternity for ourselves and to enable bracha chesed and tzedaka to this world. Everything that happens here is because it will benefit us in Shemayim That is the only function this woirld has.
A person who lives as all there is in the world is this world their world will be filled with empty confusion and blackness. Anxiety, panic, hysteria and being afraid.
My thoughts – use the power of our objections we feel to our circumstances to instead strengthen emunah and flow chesed and strength as kindness, warmth and enlightenment into the world
Our rabbis tell us when Rabbi Elazar came to the verse that Yosef’s
brothers could not answer him because they were afraid, this shows how will we withstand
the reproof of our creator. How frightening
it is from the day of judgment and the day of reproof. The fear that we should have when we read
this is that Reb Elazar was crying over this because a person has to give
accounting for his deeds. What can we
say? We have to have fear of judgmentand
reproof andwe are far away from the level of Reb Elazar but we have to somehow
get ourselves to feel that fear of judgment.
There is a story of Reb Zalman and someone embarrassed him
and he cried and his brother Reb Chaim Volozhin asked him why he is crying, why
is he taking so strongly to his heart when a man of flesh and blood humiliates
you? He says when a man humiliates me,
that is nothing, I am crying that I felt that I was hurt from it and so we have
to understand this concept. We have to tell ourselves that the tzaddek Reb
Zalman cried because he felt what is the strength of a person that if he could
humiliate other people, a person who humiliates others just humiliates himself.
Nevertheless we feel humiliated form others and when you think about it, it is
nothing. Our whole lives we don’t feel
that we are dependent on any particular person.
The fear grasps us which we have to worry about is the day of judgment
when Hashem will tell us and give us reproof and our hearts are a heart of
stone and we don’t feel that fear of judgment and reproof. We should have a fear of Hashem always so
that we don’t sin.
Honor of parents and the punishment
For 22 years, Yaakov did not keep the mitzvah of kivud av.
He left the house of his father and he was punished for 22 years that he had to
live with the pain of losing Yosef. We
have to understand that Yaakov did not keep the mitzvah of kivud av when he
left the house? His father told him to
go, Yitzchok sent him and his mother sent him, listen to my voice and run away,
so it is kivud av and em that made him leave and he was forced to be away from
the house. Lavan kept him there 14 years
because of this daughters and 6 years working and it was not a great time he
had in the house of Lavan, he did not sleep and he had cold at night and his
father in law ran after him and Rochel died.
He had troubles. He could not
speed it up to go back to his father’s house. So how can we say it was not
kivud av. Nevertheless he was punished
for not doing kivud Av. It is a harsh
accounting of the Creator. It made a
stain on his soul and he had to purify himself and that is why he had the
suffering of Yosef. He accepted the din.
Baseless hatred and its rectification
We learn a lot about Yosef and the brothers how much to stay
away from baseless hatred and jealousy. It
was the first cause of the exile and the destruction of the temple was the
result of baseless hatred that was in klal Yisrael. We see in the parsha that he fell on Binyamin’s
neck and he cried and Binyamin cried on his neck. Yosef cried on the two temples that were
destroyed and Binyamin cried on mishkan Shilo that was destroyed. We find that these things make us wonder that
the height of joy when Yosef was with his brother, that is the time to cry on
the destruction of the temples after many generations? And why did everyone cry on the destruction
of what is in his brother’s territory.
When the two brothers met after separation of many years,
they understood that the vision between them was the result of baseless hatred
and they saw through ruach hakodesh how terrible the sin of baseless hatred is,
that it can destroy a temple. And that is why they cried, because of the
destruction of the future. And what is
the rectification of the sin? How do you
withhold from it? The only way is love
unconditionally, to feel the pain of the other person more than the pain of
your own pain. And to feel the joy of
your friend more than you feel your own joy.
And that is why they cried on the destruction and the pain of each other
to show and teach the generations that baseless hatred is the cause of crying
and the rectification is unconditional love.
This is how we merit to be happy with our own happiness and the
happiness of our friends. Baseless hatred causes destruction and crying and
unconditional love causes redemption and happiness speedily in our days.
The strength of the name of Yaakov
In the parsha we see that every child of Yaakov Aveinu and
his grandchildren, all the people came to mitzrayim, ten times Yaakov’s name is
mentioned. The children of Yaakov were very worried when they came down to
mitzrayim. It was a place of avoda
zara. They asked how can we keep our
purity there, with all the idols and impurity.
How can we keep the teachings of our fathers? And they came to Yaakov and they knew they
would have a very hard exile there and they took the name of Yaakov and they
placed the memory in their heart for generations. Yaakov came to mitzrayim and his children and
grand children and the children of Leah that were born to Yaakov and the bnei
Zilpah and Rochel and all the souls that came to bais Yaakov. The name of
Yaakov never left their mouths and their hearts and that is how they were
saved. Without this, it would not be possible for bnei Yisroel to keep pure in
a land of idol worship and impurity. The
women also were pure in this impure land, they were righteoud women and watched
their dress and their language. How did
they have the strength? Yaakov aveinu
was the grandfather and his spirit was within each child and helped them
withstand all the foreign influences in the harsh exiles in mitzrayim until the
redemption came with great miracles.
Yosef sends wine
Yosef revealed himself to his brothers and told his father
to come to mitzrayim and he sent a wine. We wonder, Yaakov is the most special
of the fathers, an old man, away from the desires of this world, involved with
torah and mitzvahs. Yosef knows his
father very well and sends him wine.
Yaakov is not like general people that enjoy wine. Yosef did not understand it and he learned in yeshiva 14 years. How is it possible that Yosef
would think that is a good present for his father. Yosef was hinting something very
Yosef was preparing to see his father in mitzrayim and
Yaakov put a lot of work into educating his son and maybe Yaakov would feel the
honor given to Yosef and fear what is with Yosef, like maybe he was influenced
by the culture of the Egyptians so he sent him the fine wine not to look at the
bottle but to look at what is inside the bottle. If he looks at the outside, he sees he is in
the kingdom but inside he is still a servant of Hashem and goes in the
footsteps of his father. This is why he
sent fine wine.
When Yaakov came to mitzrayim and looked at Yosef, tzaddikim
can see the essence. He said I see that
you are still alive, meaning alive in spirit, that he did not change from when
he was a child. The radiance of his face appeared like Yaakov. Even though he
was king in an impure land, he saw the image of the creator on his forehead and
Yaakov felt fortunate and he had a lot of pleasure from his son, that his wine
was a good wine, a wine carefully watched and it did not get influenced from
the surroundings. That is what Yosef was
saying, look at the inside and Yaakov recognized that when he saw Yosef’s
Torah of a person
Anyone that saves a person is like he saves a whole
world. A whole community is allowed to
desecrate a Shabbos to save one person in Israel. An individual does not demand the community’s
involvement in other nations. In a country
with a lot of people, it could be many of the people lose their lives and no
one really cares, they lose their lives in wars. The rulers don’t really pay attention to the
reasons, even if some like spies or by hunger.
But in Israel, if there is a death even in war, they don’t know who hurt
them, they try to find the killer and if they can’t find they bring the Sanhedrin
out. We understand the value of a person
that is created in the image of Hashem. That is the Torah Yosef learned when he
separated to Shechem, the parsha of egla rufa, and he did not forget it for 22
years. As a sign he gave to his brothers when they told him he is alive, he
wanted to show them that he is a ben Torah who believes in Hashem and takes
care of the image of the creator and understands the importance of the person
and did not lose it with the idol worship in the land. Yaakov felt alive again.
When a person knows his value and understands the importance of his actions,
that he is not going to act like an animal or humiliate the image of Hashem on his
face. Fortunate is a man created in the
image of Hahsem. He is created in the
image of Hashem and therefore he is obligated to act in a certain way, and he
is obligated to act in that image.
Acting with joy
Yaakov saw Yosef after 22 years in avelus and it is
impossible to understand the great joy when the love a father has for a son with a belief in the creator. Yaakov said kria shema. Why say shema when he meets his lost
son? What is the connection, why did he
When Yaakov felt the love of a father to see his lost son
after so many years he wanted to give this love to Hashem with all his heart
and with all his soul and with all his might.
But there is another reason, for 22 years Yaakov was an avelus and the
Shechina is not there when a person is sad.
All the torah and tefilla was not with joy, the joy was taken away from
him. That is why it says when Yosef was
alive the happiness returns to his heart and the shechina was upon him, Yosef
was still alive but how did he know that his education, here in mitzrayim, with
paro and idol worshoip, my son is alive with his body but is his spirit alive. When
Yaakov saw his soul was alive, that he was the same Yosef he educated, he had
great joy in his heart. In that hour, he said shema with joy. The mourhing was
over and we see in the parsha how great it is that a person has to mourn for a
child that does not go in the way of righteousness. How great is our joy when they do go in the way
The tidings of honor
Yosef sends his brothers to bring to his father, tell them
my honor and bring him here. All the
kavod that the goyim give him in a place of avoda zara? Why did he want to bring his father to
mitzrayim, to see his honor in mitrayim.
It is not going to influence his father.
His father was worried that Yosef is in a land of idols so
he wanted to tell him look my father with all the honor they give me I still
have the emunah that you educated me and all this honor did not make me lose
this faith and I did not become blind from this. Hashem sent me here to provide food for them
and for you and He gave me this job to be ruler in mitzrayim so come down, you
don’t have to worry, you will be able to live your life here in the way of
emunah and in Hashem. Chazal say that on Hashem sent me to be ruler in
mitzrayim, he did not leave out Hashem’s name.
when he interpreted the dream, he said Hashem interpreted it. He says Hashem brings the hunger and the food.
He never stopped saying the name of Hashem. The spirit of Hashem was within
him. That is the point that Yosef wanted
to make, that it is possible to get this position of leadership and honor among
the goyim and to be a righteous Jew.
Laws of the priests
When the people came for food Yosef asked them to do briss
mila. Why did Yosef ask them to do that. Reb Eibishter says that Yosef saw that
when Yaakov and his children are going to die, bnei Yisrael will become impure
in mitzrayim and forsake briss mila and it might possibly be forgotten. So that
is why he made all mitrayim do it, so that then the bnei Yisroel will do it,
help them be worthy of the geula at the right time. Reb diskin from brisk said that the merit Yosef
gave to the priests in mitzrayim, what was the laws that he gave to these
priests in mitzrayim? Yosef saw the
danger to bnei Yisrael that they should not loose their essence. He wanted that one group of klal Yisrael should
always learn Torah. He made that there
were religious people free of taxes, that they should not have to work for the
government. So he let the priests have the freedom so he made priests in the
Jewish people, bais Halevi, they could be bnei yeshiva. The bnei levi were also free of the hard
labor in mitzrayim because they were in yeshiva. This is how Yosef used the wisdom
for the well being of bnei Yisrael. That is why it says the decrees fo the
priests. When he said that they made it
that the Jews were absolved from work for the government, he made it also for
the Jews, a priestly portion, for Torah.
Until our emunah is strong, we rely on our education and experience to help us face our challenges. We seek out professionals who have expertise in the areas we need, be it surgeons, lawyers, therapists of all kinds, and we pay money for their time and advice.
We build networks of friends and contacts and our relationships become supportive and collaborative and together we face our challenges.
So how in all honesty can we shift from what makes so much sense to something so “ungrounded” as Hashem is doing everything? How could we possibly entrust our bodies and our families into the hands of fate when we clearly have very practical and rational tools for dealing with life?
To answer this question, let us ask more questions.
With what power do we conduct our lives? Where does our life force come from? Three times a day, we daven Shemonei Esrei. Before Whom do we stand? And what benefit is there to remembering that Hashem is doing everything anyway?
The Bilvavi teaches that in the morning, before we even say mode ani, when we open our eyes, to say there is a Creator and He creates me.
In this shiur, Rav Dror talks about what it was like to Hashem that on Har Sinai the Jewish people turned to a Golden Calf. He explains that Har Sinai was a marriage, our commitment to be His People, exclusively. Hashem is our King. Our trust is in Hashem. Each of us is a derivitive soul emanating from Hashem’s Will, with a form that He utters into the world with words, Hebrew letters in which Hashem is the intrinsic force.
The progression of our daily prayers is to bring us upwards through the spiritual realms so that by the time we reach Shemone Esrai, we are facing the King and are ready to bring shefa into our speech and deeds, shefa that reveals Torah and Hashem’s middos harachamim.
Yet our kavanna is often distracted by our natural urges and goals. Somehow, the power that Hashem has invested in the letters with which He utters us into being is being channeled into matters regarding our personal concerns, our this world goals, and our logical reasoning. In other words, the life force given to us is strengthening something we are relying on that is not necessarily purely Hashem -it is our life force attached instead to an understanding born from our imagination and subconscious distorted because of the eating of the tree of knowledge . We are given real free will to do this.
What if, instead, we change the relationship we have with our challenges in order to see every moment as an opportunity to release a spark into the world that will repair the deficiencies Hashem intentionally placed in this world?
What if we could see our challenges not from our subjective perspective with its distortions and not from whether we will survive it by what we know and by whatever plan we can devise and what team we can build, but rather from the question “What does the King want from me this moment, which of the four foundations, water, fire, wind or earth is presenting itself within my makeup with a deficiency that is distracting me from remembering Hashem is doing everything and drawing me to lashon hara from my mind that is suggesting actions that are hurtful to myself or others?
Should we take the time in hisbodedus each day to talk to Hashem because He is doing everything and therefore He is totally the One to talk to about every issue, we come to find a small light within our heart that is pure light trapped in the quagmire of repeated mistakes and unhealthy patterns. How do we find this pure light?
Emunah tells us that there is no other Power. Thus if we are struggling with any force or emotion, by definition we must recongize our Creator. Otherwise, where did that power come from? It is clear that somehow, power that is from Hashem is mixed together with messages animating them and causing the powerful feelings.
The spark of power and the messages are two separate creations even though they feel like one creation. Whe we have eyes only for Hashem, then whenever we feel the tingling of a perception of lack or self-concern, we can use real free will to zoom in on the power of the perception rather than the message of the perception.
The power of the perception can then be further classified as a lack of pleasure, an anger or fear or hatred, chatter that is telling us messages we are attracted to because of cynicism and doubt, or earthly downward pulls into sadness or laziness.
Water, fire, wind or earth. Corrupted by our immature subjective interpretations of what that power is coming to tell us, the four foundations do not flow smoothly into the world garmented as Torah, prayer, chesed or mitzvahs but rather herniate within us by our desire to actualize the natural power of the animal soul and our physical ability to move and act for our own sakes.
Let’s quietly look at the light concealed within us and see that our soul is a buffet of chesed, of health, wealth, love, and more. What power is setting up that buffet? Do we have any ability at all to assure it?
Thus it is incumbent upon us to see that having existence means Hashem is giving us consciousness with which to recognize that He is the King and we simply are helpless with no power of our own at all. By admitting this to ourselves, by realizing that without Hashem we simply are not even here, we descend into the truth and from there are empowered to ascend as an emanation of Hashem Who creates nature and is independent of nature. By recognizing Hashem is doing everything, we actualize being independent of nature, the very thing we have turned to all our resources to help us with – facing our challenges.
Are we ready to forgo hishtadlus? No one is asking that. However, there is a crucial step before acting, and that is to recognize that we are NOT depending on nature but only on emunah, the King.
What would have happened if at Har Sinai this exclusivity to Hashem took place and no Golden Calf was ever brought into the picture?
Can we learn from this today? Are we relying on powerful tools to accomplish our goals based on knowledge of human nature or are we relying on emunah? Do we think we are doing some combination, covering the bases so to speak? What if we realize that we have an exclusive relationship with Hashem and thinjking we can do a mixture is blocking Hashem from our hearts?
As we face attacks against our people, these surreal stories that anyone in Germany before the war would recognize viscerally, do we see that Hashem is stirring our hearts asking us to see that there is no other Power? Can we find Him at the core of our fear, as the spark within the fear that we have?
Rabbi YY Jacobson speaks at the shul in Monsey where the attack took place and he tells us that two days later, everyone was back there again, singing on zos Chanukah with faith and trust in Hashem and not afraid in the least, although there was security guards protecting the house. How do we find in our hearts the confidence to realize and trust in His Divine Providence?
To see the power of our emotions is to know Hashem’s power is concealed there. Once we trust that there is no other power, we can turn our eyes to the King and speak in hisbodedus about our natural reactions and that what we will is to not feel ourselves but rather recognize the divine spark trapped in our feeling ourselves so that we may instead of acting on our subjectivity flow that spark into a mitzvah or a chesed or a prayer or a learning of Torah. This is the garment we wish for the spark to enliven, not the pain, the fear, the frozenness, the sadness, the anger, the despair or any other reaction to our natural thinking.
That is how we can come to know that Hashem is doing everything. When we recognize Him and tell Him we want only to flow this spark into the world according to Torah, that we love Him, that we have compassion on the Shechina that agrees to be in exile in order to give us real free will, that we ask for His Mercy so that our will to strengthen our emunah instead of the darkness can be in our consciousness, and He answers with relief and clarity, then we begin to know that He is doing everything and that He loves us. There is no guarantee that we will be saved. But our faithfulness in serving Him is a guarantee for eternal existence. We are here to serve Him. With all our heart, soul, and might. We are His Nation here to perform His Will from love, following Torah to effect tikun, bringing the lights of tohu into vessels of tikun.
May we attach to the King and have trust no matter what, continuing to serve Him exclusively until our last breath, bringing concealed sparks through our speech and deeds into the world through Torah, prayer, chesed and mitzvahs. And may Hashem see our yearning for Him, our resolve, our faithfulness, and may He answer with redemption b’ahava.
May the messages of doubt that speak to our natural propensities for the pleasure of experiencing the power for its own sake of our physical movement NOT be our motivations.
Rather may even those sparks be seen as concealed light that we have the will to flow into Torah, avoda, chesed and mitzvahs.