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

Re-Published from Hakhel for 4 Tammuz 5774


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


Yaakov Naftali ben Avraham

Gilad Michael ben Ofir

Eyal ben Uriel


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


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


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


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


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


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


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


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



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



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



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




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


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



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


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


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


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


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


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


Hakhel MIS


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


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


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


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


Amnesty for Achdus:


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

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

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

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

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

What truth can possibly comfort us?

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

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

Anger. Pain. Tears. Outrage. Tremendous suffering.

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



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


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


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

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

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


Let’s bring Hashem into the picture.


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


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


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


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

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

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

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


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

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

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


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


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


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

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

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

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

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

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

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

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

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

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


How and why to hate hatred and rise to a level that merits happiness and blessing

A two year old discovers the power of saying no. NO! What amazing power that triggers. “Drink your milk!” “No!” Books are written about this!!! How a child will develop depends on the relationship through which we shape and help the child to mature and grow. And people do mature and grow into adulthood. And people do wield positions where they are making decisions that affect other people in important ways…we have Presidents, we have CEOs, we have Generals and many more titles of authority that also hold power.



Every one of us has the ultimate power, a way to affect our lives beyond any title or human circle of influence. The ultimate power is to create positive influence through choices that connect us to the Source of all that is uttered into existence. Understanding that there is One, a Source that is the only Source of power, Who desires a relationship with us, Who wants our heart, is the beginning of the removal of suffering and bitterness in the world.


We can become experts, as did the Nazis, in dominating, removing dignity, and destroying life. It is no compliment to be chosen by Hashem to be so revealed in one’s evil and faults as to be “hired” to enforce His Will in bringing something beyond human understanding. When we see the devastation of people willingly murdering others, which we see today as well, it looks to us like power. Nevertheless, when the question is, did such an act bring happiness, that same person may not be in touch with anything connected to the actual feeling of happiness. It might be something of happiness trapped in achieving a lower worldly goal. When Moshiach comes, it will not be on the list of things we want to show to our credit, for which our eternal life will be based.


Yet each of us has that impossibly persistent self-referencing message that tries to protect us, although it is often misguided in its means, starting from our first NO when we are two, trying to achieve our goals and dreams, trying to secure our dependency needs and happiness. We can learn the best of this, the smartest of that, the cheapest of all, the tastiest of everything, and we can feel accomplished and it can look as though things are just great. But inside, where is the happiness?


There is a place that feels like it is our insides and then there is a place that inside of us that IS our essence. This is the best way to understand our two inclinations. The problem is mostly that we don’t know what the sound of our essence is unless we learn Torah and search to bring the messages of Torah into our minds so we can bring them into our hearts.


What do we see around us? Are those in positions that have the power to affect others happy in their essence? If they have only built lives based on the place that feels like our insides, it could be they have accepted a certain cynicism about life and have achieved a level of contentment. Truly I think this is very common. Yet when the circumstances in the world begin to rattle as they are today, how do we take our investment in reaching goals that feel like our insides and re-invest them in our essence?


When we are willing to understand our functioning in being able to declare that Hashem is One, we make the necessary shift to remembering Hashem and Torah. In one moment, a person who is ready to is enabled to acknowledge the Shechina in all of our powers and circumstances, for better or worse, that feel to us like our insides. Simply by making a choice to see our essence as our effort and sincere desire to reveal Hashem’s Glory through our hearts instead, we align our thoughts with Torah and Hashem and lift ourselves from the entrappings of the many layers of garments that cover our essence.


When we re-direct all energy released from self-referencing with love in our heart for Hashem Who is One, a channel of bracha to flow through us and into the world opens. We are not separate from one another. My success is not your downfall. Your accomplishments do not diminish my potential. What we each struggle to accomplish represents uniqueness. However, Hashem expects each of us to make this ultimate mesiras nefesh, to recognize that He is One. It is not a compliment from Hashem if He gives us a role of inflicting damage upon another. We need to take careful stock to see where we may be doing something that we think is good which in fact is something that we will regret when Moshiach comes. How do we know if what we think we are doing is good or not in His eyes?


The Chofetz Chaim and the Chason Ish both took time out every day for hisbodidus, verbal introspection. The Chofetz Chaim spent two hours every day in seclusion, speaking out loud to Hashem, in order to be able to understand what feels like insides and what is essence. Without hisbodidus, without getting very quiet and opening up honestly to Hashem, the only good goals we will aspire to are those of what feels like our insides.


And where will our happiness come from in a world gone mad? How will we protect ourselves from adopting standards required to maintain a falling morality? What feels like our insides will downgrade along with the movements of society in time and space unless we anchor ourselves to Torah, gluing ourselves to Hashem’s Attributes of Mercy, getting quiet enough to find our essence, and identifying our esteem with effort to reveal Hashem’s Attributes of Mercy.


And it all comes down to our self-preserving reactions of hate, what we take exception to when we feel insulted, overlooked, abandoned or annihilated. That trigger to our brain causes us to experience a lack which without Torah and Hashem we believe to be worthy of retaliation, reaction, pro-action or goal setting. Nevertheless, satisfaction is not happiness.


There is only One. It feels like two. It is our highest functioning to understand the design. With free will, we choose to declare Shema Yisrael, Hashem is One. He alone provides everything. In Hashem is our trust. Each time we experience a sense of our natural existence, we have standing to unify His Name and create brachas for the world. Let that become our new natural. And may we soon see a new light in the world.


Let us hate hatred. Let us burn out thinking we are what feels like our insides in order to rise to a level where we realize our essence is tzelem elokim and we can reveal His Glory. Let us burn out thinking we have independent existence in our souls and rise to a level where we realize we have uniqueness to draw bracha into the one soul, Nishmas Am Yisrael, to effect a repair upon that soul that we alone came here to fix. Let us burn out thinking that the advice of our self-referencing self-preserving is wisdom and rise to a level where we realize that the wisdom of the Torah is the only truth upon which to build with our imagination if we desire true pleasure in this world and the next.


May we be zocheh to redemption bahava

How to end baseless hatred 1 2 3


Realize that our bitterness is because it is not possible to find within time and space what we need to be happy without bringing Hashem into the picture


When we come into the world, we are quite aware of the change in circumstances. We go from being totally nurtured without the need to communicate to being in a world where we depend on imperfect parents for our lives to continue. Babies cry and get angry, Hashem why did you send me away, so deep into this world? When the soul is sent into this world it is told to be righteous and not wicked, meaning that the layers over us, which are important in order to be able to exist in this lower world, conceal the reality that the only Being in the world is Hashem Who is the Source of our life, our eternity, and our happiness and survival.



Realize that Hashem wants us to speak in relationship with Him even though we cannot detect Him easily


When Adom and Chava were one form, they knew the other’s thoughts. Hashem decided that is was not good for Adom to be alone and He separated them. Now they became two and had to speak to each other to communicate.


Hashem is the giver and Nishmas Am Yisrael is the receiver. Bringing what Hashem desires in time and space requires us to comprehend a great deal about our existence. Hashem wants to be revealed through our speech and deeds so that He can be seen in time and space. We are here to receive from Hashem, but the category of what He desires to give us is a far greater pleasure and a more eternal joy than the desires that we see based on a time and space picture, a picture of survival that includes every day concerns such as health, money, a sense of productivity and more. While these basic needs are important, our success with reaching these goals is in Hashem’s Hands. Thus our effort to attain them must include Him in the picture as the Source.


The most important insight is to understand how everything that seems like our lives, e.g. our bodies, our egos, our homes, our environment, have many qualities that we are familiar with, more familiar even than the tzelem elokim within us, is nothing more than a garment. Understanding that what we believe is natural is really only a garment can help us attain true happiness and put an end to hatred, bitterness, jealousy, and fear!.


Through our existence, through our pain, we have the opportunity to recognize that by viewing everything as good, we have a perspective that can bring the energy animating all the pain into service of Hashem. Because we experience a suffering, we have standing to bring bracha through that very channel, when we identify our esteem based on our effort to reveal Hashem’s glory. When we identify our esteem with goals to release the Shechina that suffers patiently in our suffering, we complete something that only we can do, which is to acknowledge with love in our hearts that Hashem Is One. He alone is the Source Who does only what is just and good in a two world picture. Accepting this dimension, which Torah teaches us, realigns us with Hashem’s thoughts. Our anger or bitterness is merely a roadsign reminding us that our happiness in serving Hashem has been trapped by worldly concerns and it is for us to do a repair, to speak to Hashem that He is One, with consciousness, emunah, and purpose in freeing what energy we have trapped so that it can open a channel to bring blessing instead.



Continuing in relationship with Hashem, to draw the energy through our hearts and souls to bring it into our speech and deeds in a revealed way. Using our unique talents and gifts from Hashem, we are able to reveal His Attributes, tolerating insult, overlooking faults, bearing the burden of the confusion of mind we all have, forgiving and casting sins into the sea. When we choose actions that reveal His Attributes, we literally are giving Hashem a place to operate from within our hearts. This fulfills His Purpose for creating the world, to be seen in time and space, and He gives us eternal life and we experience the great pleasure, happiness in serving Hashem, in its true form.


Try it!!!