JewishHealingandSpirituality.com
The Virtual Center For Jewish Healing And Spirituality
By Rabbi Yitzchak Schwartz
1. TZIMTZUM A– —-The Cosmic Creation Constriction
Basically, what happened was that G-d constricted himself in order to make room for a world to exist. That’s the Kabbalistic constriction process. The process that can be derived, well, actually there are many, but I’ll just mention a couple of them:
This is a form of guidance about how to get yourself out of the way and make room for somebody else. Just like G-d could make room for a world, we can counsel people on interpersonal relationships, and let them know if they want to have successful relationships they really have to make room for the other person and not just focus on themselves.
It seems obvious, but it’s something that’s very crucial.
2. TZIMTZUM B—- Another possible counseling derivation here is, as the saying goes, “Nature abhors a void.” TzimTzum, the creation process, teaches us that G-d brought the world into being by moving himself out of the way, or hiding himself, so to speak, thereby creating a void. And thereby creating a situation of tension that needed to be filled, which thereby drew down all of creation.
We can do the same thing in our lives by creating a void. One of the ways of expressing this is something I learned years ago in a landmark forum seminar. The approach is that when we look at the “story “of our lives, when we see that the way we’ve been living is a dead end, and has negative impact upon our lives, then we can get to the point where we “void it” from our lives, and we say, “no more,” and then we wait for a whole new way of living to come into our mind, a whole new creation to present itself to us.
3. RELATIVITY———– Kabbalah teaches a version of the Relativity Factor. The idea is that the perspective of a person is dependent upon whether he is looking up or looking down. When people are looking beyond themselves to something that is more or greater than they are right now, they feel themselves to be small, and that what waits for them is very big. Whereas, if they are looking at something that is smaller than they are, then they feel themselves to be very big.
That is a Kabbalistic\ psychological concept that supplies answers for certain contradictions and questions. A counseling derivation is something I saw in the writings of Rebbe Nachman of Breslev. Rebbe Nachman taught that when a person feels himself or herself to be perfect and wonderful and functioning at a great, fantastic level, then that person needs to be told, “You haven’t even yet begun. You are just beginning.” Especially if that person is coming from a place of false pride and arrogance, then he needs to be told, “You haven’t even begun yet.”
The opposite of that is when a person has a very low sense of self-esteem and he doesn’t think he’s getting anywhere, he doesn’t feel confident about himself at all, that’s when a person needs to be told how great, how fantastic and how far he has come. It’s all relative to where a person thinks he is; whether he is looking down, at himself at a lower level, or looking up, at himself at a higher level. This person would need to be guided accordingly.
4. SURROUNDING LIGHT—–Kabbalah has a concept called “the surrounding Light.” Kabbalah discusses the Light that is adaptable to the vessel that can contain it, and Light that is too great to be contained is the surrounding Light, called the Or Makif.
The counseling derivation that can come from that is the idea of spiritual growth. How do we grow spiritually? The way we grow is to seek that which is beyond our comprehension, our fathoming, beyond our understanding, beyond the present level we’re at right now. We seek to make that “beyond” a part of ourselves, to make it understandable, fathomable; to make it real for ourselves.
That is a Kabbalistic explanation of how we grow, and it’s a great counseling technique to help people to grow, and to reach for another level constantly, to always seek that which is just beyond themselves. In fact, one Kabbalist describes that every trial and tribulation sent to us by G-d is just beyond us, it’s just beyond our comfort level, beyond our capabilities at the present time when we are being tested. If we rise to the occasion, then we bring that which is outside of ourselves to the space inside us, and that is the real purpose of the trial and tribulation we have in our lives.
5. INTERINCLUSION——————- Kabbalah teaches that the breakages and breakdowns that people and things have, whether they are inside of time or space or any dimension, the reason that they break is because there is too much Light, too much energy, too much information for the small vessel to contain. Therefore, the vessel is broken apart, and then that breaking causes all kinds of psychological dissonance in a person, and they may have to do a lot of healing in order to be put back together, so to speak.
The Kabbalistic solution, the resolution to that is to create a vessel that’s big enough that it can contain the greatest lights. One of the ways of creating a good vessel is contained in the idea of interinclusion. It’s to have a vessel that includes not only one dimension, but it includes as many, multiple dimensions as possible.
Interinclusion means that when an idea comes into your mind, you bring together all associated ideas. When you’re putting together a plan, you interinclude in that plan all other past, present, future, lateral and vertical plans that are somehow related, and you bring them all together in a conglomeration. There’s power in that conglomeration and collaboration. That’s interinclusion, when our minds and our beings are interincluded with many different dimensions, then we can bring a lot of energy into ourselves.
We can take upon ourselves a lot more of a challenge, much greater challenges, and we can think in much wider perspectives. We can bring a lot more Light into our vessels.
6. HOLY SPARKS————— Kabbalah teaches that in the cosmic breakage some sparks of the original vessels that were shattered were scattered all over the place. The way that applies in our lives is that parts of me, parts of who I am are scattered in every aspect of my life. The counseling derivation and the Kabbalistic resolution is to understand and believe and be real with the fact that everything I encounter within myself, within my thoughts and my mind and my motivations, and outside of myself, all the occurrences of my life, are all lost parts of me that I am attracted to and therefore I attract in order to bring them back into my life.
The famous children’s rhyme goes, “Humpty Dumpty sat on a wall, Humpty Dumpty took a great fall. All the Kings’ horses and all the King’s men couldn’t put him together again.” But finally, he was put together again. Our lives are Humpty Dumpty lives which need to be put back together again, in everything that we do. It’s a great counseling approach, teaching us how to look in a very wholistic way at the fact that everything in life is there to make us more complete.
7. NESIRAH—————— The idea is that the male/female paradigms in a lower state of affairs are connected together back-to-back, so to speak. To repair that situation, they have to be separated from each other, and the female and the male both need to feel their independence, and then have a freewill choice to come back together again, to have a proper bonding. That’s part of the essential Kabbalistic bonding process.
The counseling derivation is that, based on an old song by Sting, and the title line was, “If you love somebody, set them free…” which means that when you love somebody then they can CHOOSE to come back, as opposed to just hanging on, same old, same old. Give the person and the situation its independence, its freedom, and it can come back when its ready to come back. You can get a lot of mileage counseling people according to that whole outlook.
8. MEMUTZAH———————The idea being that when any two different types of species, or any two things that are different from each other in their essence get together, there is some middle ground that shares parts of each of the two elements. So, by way of example, there’s the animal world and the human world, and the middle ground, which shares elements of both the human world and the animal world is the monkey.
In the world of plants and animals, there’s a plant… I don’t know the English name of for it, it’s called the Adnei HaSadeh in Hebrew, [ perhaps something akin to the Venus Flytrap or the Pitcher Plant, both of which eat insects ] and it shares elements of both plant and animal life. It’s a plant that has animal characteristics to it.
The counseling derivation of this Kabbalistic principle is bridging. When you bridge two elements, dissimilar from each other, you need to tap into the common factors, common to both sides, point those out to both sides, and then connect them together. Counseling means that when people cannot get along with other people, or with situations, you have to point out what they DO have in common with the other people or situations, and with their side as well, which forms a bridge.
9. SHABBAT ASCENT OF WORLDS———Kabbalah teaches that on Shabbat we ascend to a higher world. In a higher world we realize, as in all higher worlds, that the real factor, the only factor is G-d. The causative factor is G-d. So, on Shabbat we go up and we realize that everything that I did during the weekdays is really G-d doing it through me. G-d is the causative factor.
Deriving a counseling approach to that means watching “me” doing it, but actually it’s G-d doing it through me, recognizing that as much as possible. A very powerful way of counseling people in that vein is to use “G-d dialogue,” which is when you are asking G-d in every minute what He thinks about what you’re doing, and how He would do it in the best possible way.
10. PARTZUFIM——————– This one is based on a Kabbalistic concept of Partzufim, or Personas. The Kabbalistic idea is “microcosmicing,“ meaning that I have, within myself, all of the higher worlds, the lateral worlds, and everything in the universe is inside of me. All I have to do is tap the right button that will automatically elicit a response in a parallel world. In that way, I actually activate and manipulate the world to the extent that I go deep in what I say and feel and think and do. This is a huge counseling and coping strategy. To know that I make a difference in the way I do things and say things and feel things, and that the world will react accordingly.
11. AROUSAL FROM BELOW———————– The last one for today is called The Arousal From Below and The Arousal From Above. Basically, Kabbalah teaches that to the extent that I arouse from below with yearning, with prayers, with foresight, with co-creation and manifesting, when I would like to have it in the world, the more and the better I do that, the more G-d will respond with arousal from above and actually make it happen.
I have my own way of doing this in terms of counseling. I tell people to project into the future and create a graduation speech for their lives, and then arouse themselves towards it from below, and G-d will respond in kind from above to actually make it happen.
Blessings,
yitzchak
For 17 years Rabbi Yitzchak immersed himself in study 20 hours a day with Jerusalem’s leading Kabbalists. Now he learns at night and teaches during the day. Gifted at translating the abstract “code” of Kabbalah into a language understandable by everyone, his work links Jewish mystical thought with self-actualizing tools and meditations. He is founder of the Paradise Principle Institute (SM) [http://paradiseprinciple.com] and Sefirotic Alignment Therapy (SM)
Make sure you are really getting rid of your number one stressor. Don’t hold on. Let go of any unhealthy attachments. Revisit your energy practitioner. Remember you need several sessions sometimes before you notice results. You are teaching your body to remember how to heal itself.
David Hamelech wrote, “Hashlech Al Hashem Yehavcha – Throw up your burden to Hashem who loves you.” You’ve done what you can. Now let it go. It is in Hashem’s hands.
By Rabbi Yitzchak Schwartz
Dear friends,
This week is the first week of the Omer. Each day and sefira of the week is designed to help us heal and break free of our own inner Egypt slaveries and help us to be righteous with good character traits and all of these in order to be proper of channels and vessels of G-dly Torah consciousness [as this 50 day Omer period culminates on Shavuot’s Torah receiving Holiday]. The Sefira of this week is Chesed …It’s all about saying YES [ even when you normally would say no]…Here are a few yes sayings that may be helpful for you and hopefully inspire you to find some of your own;
SAY YES TO ____________;
Blessings for a wonder-filled and awe-filled leap into the sea of saying yes to what you normally would say no to [ in the Sea parting, Blind faith leaping culmination of this Pesach Holiday ] ,
yitzchak
For 17 years Rabbi Yitzchak immersed himself in study 20 hours a day with Jerusalem’s leading Kabbalists. Now he learns at night and teaches during the day. Gifted at translating the abstract “code” of Kabbalah into a language understandable by everyone, his work links Jewish mystical thought with self-actualizing tools and meditations. He is founder of the Paradise Principle Institute (SM) [http://paradiseprinciple.com] and Sefirotic Alignment Therapy (SM)
by Rabbi Yosef Yitzchok Serebryanski
People perform the act of worship in many ways. The way in which they direct their worship comes in the form of love, reverence, allegiance, ceremony, prayer, devotion and honor.
That people worship gods or concepts is part of the fabric of society. As people relate best to things that are tangible they search for that thing they worship to be “grasped” in some way. Therefore most people require specific definition of that which they worship.
The concept of worshipping something that cannot be defined in precise terms is difficult if not completely unacceptable to most people. However that which we “grasp” is often born of our imagination or a result of contemplation. Yet we hold onto those as strongly as if they were physical.
Human beings tend to create that in which they choose to believe in or wish to have others believe in. This “creates” gods or powers in images and sometimes statues that are transferable to either the physical or spiritual. God is a “power.” Thus when we recognize anything as a “power,” even if it stems from our own creation, we feel comfortable about worshipping it.
If we were only willing, we could easily learn many useful lessons from our history. Even from seeing the way many have rewritten many parts of history to fit their personal agenda or perspective. It is there for us as a guide that has already weighed and measured the accomplishments and failures that are the results of our decisions.
When the Israelites left Egypt most of them could not grasp the concept of a god that was beyond definition. This is why they filled their uneasiness by making a Golden Calf. Previously the people were opened to have spiritual vision, the image appeared to them as feet of a calf. Thus the image they evoked when the gold was melted down was one of a calf, and that is what appeared there physically.
Although words and images don’t always cause a physical form to come forth, that is what occurred in this story. They demanded of Aharon to make for them a tangible matter. It sends us the message that we can create with our words. They emit an energy, feeling or lack thereof. When we create with words born of passion the results can vary. When we create from a point of connection with the Creator what issues forth is positive and powerful.
Tanya chapter 21: “When a person speaks, the words can be seen as an entity of their own, completely separate from the person’s source and soul. The speech of the Creator in creating existence, as well as that which is spoken through the prophets is seen as being “connected” with its source even after the words have been spoken. It is like the speech and thoughts of a person that exist as one before they have been uttered.”
Since people are also one with their imagination or thoughts that they worship, whether correct or incorrect in its definition, it becomes a part of them. As a result logical discussion has no ability to alter their situation.
Exodus 32:4, 8 mentions that the people made a “molten image.” Exodus 34:17 states; “Gods with images do not make for you.” The verse can also be read as “When you make a god with an image then it is a negative energy which you make for you.” Isaiah 40:19 “The idol was poured by an artisan.” The word for artisan is chorush which can also mean sorcerer, softly or secretly.
The word for images is “masecho,” which also means; mix, curtain, screen, covering, cast image, garment, web or a (Isaiah 30:1) ruler that is not in accordance with the spirit of YHVH. In Habakuk 2:18 “What help is an image that is carved by its maker, the molten image (masecho) and teacher of falsehood, that its maker places his trust on it to make mute gods.” This verse can also be read “What help is an image that was sculpted (or blemished) by a person’s impulse or thought, and that teaches falsehood.”
We see how attached people are to their thought and impulse. They allow themselves to be guided and driven by these impulses without thinking about consequences that they personally have caused. Justifying behavior as being in the “name of” an image that they or others have defined is no excuse for wreaking havoc in the world.
It is time for individuals to wake up and regain true control by establishing a proper connection that does not teach fear and hatred to dictate one’s way of life. This will assist in vanquishing those who abuse us of personal identification in our bond with the Creator.
Then each person becomes concerned with their personal connection and directives. When they prioritize that over forcing others to do what they want, or following demands made by others, the world will make a dramatic change for the better. At that time the turbulence that has resulted from an abundance of enmity and nervous pressure will subside, and an opening for healing will occur. We will remember and learn from the mistakes of the wilderness of our existence and progress to better times.
We will all live in accordance with love, compassion and wisdom and know what to do with each thought or feeling that erupts within us. There will no longer be destructive forces as we will all live in one with the flow of guidance that we each receive individually and collectively from the Divine Creator.
Rabbi Yossi is a teacher, lecturer, mashgiach, published author, spiritual healer, professional counselor and guide. In his daily life he is just Rabbi Yossi – a highly perceptual and loving friend to all.
by Rabbi Yosef Yitzchok Serebryanski
People generally do not make distinction between the words “existing” and “living.” For many, life is a daily struggle just to exist. Yet there is a difference between those two terms. To “exist” is to be in a state of continued being. “Life” is that which manifests itself in all moving beings.
Sometimes that which we call inanimate has more life in it as a result of what it does for people, more so than those who exist without contributing to life. As long as there is resistance to pursuit of “life” we will be witness to the display of mere existence. As things disintegration, a transition takes place for a new life to form.
In Proverbs 3:18 the Torah is called “eitz chayim – tree of life.” There are five books of Torah given by Moses which reflect the thirty-two pathways of wisdom that flow through the creation and in each person. Five times thirty-two equals one hundred and sixty which is the same numerical value of eitz. The word eitz is translated as tree but what does it really mean?
In Hebrew Elan is a tree while eitz actually refers to wood of the tree, stalks of flax are also called eitz in Joshua 2:6. In Genesis we find fruit of the tree also referred to as eitz. Sefer Gerushin writes that the word eitz only applies to a tree that bears fruit. In Deuteronomy 20:19 man/woman is also called eitz. There is much more to this word that just saying tree or wood.
Eitz refers to the way in which the wood receives and dispenses life through the tree. It refers to the life force that flows through it. Wood has water in it that carries life through it. The human body also needs water to carry life through it. Without that water the wood is dead and so is a human body.
The “fruit of the tree” in the Garden of Eden refers to the result of the journey of the life force that comes through various pathways that bring life to this existence just as it does to the actual fruit of a tree. In Kabbalah the tree of life and tree of knowledge refer to spiritual life forces and flow of energy. The story of the tree in the Garden of Eden is essentially a story of spiritual pathways and life force. This spiritual energy and life is reflected in our physical composition.
The letters of the Hebrew word eitz are the root for words meaning advice, concentrating energy towards a goal, spine, backbone, form or image, vessel like a pot for planting, nerve, rug, a person’s mood, closing, narrowing, strong, bone, essence. Utz means to force up, yaatz to deliberate and noatz to penetrate and No-ootz – insert. From all these words we can see that the letters of eitz describe flow of energy and life force.
Going with the flow of life is called life and flowing in an opposite direction is considered death as that would be the ultimate conclusion of the direction it is going in. Spiritual death ends up manifesting with physical death. The physical may continue to exist until its time runs out or something reverses the propulsion to restore it to the flow of life.
A further insight into the word eitz can be found in the shape of the two Hebrew letters which make up the word eitz , which are ayin and tsaddik. The shape of the letters reflects flow of energy. The ayin ע and tsaddik ץ both have two dots on top and lines that draw energy from the dot which represents the origin. There are four lines that reflect various movements which flow energy from its source. The lines of the ayin come to ground level while the tsaddik goes below ground level.
In a tree the roots nurture from that which the ground receives in many ways. One of those is the life that it receives from the planets and stars as is described in books on planetary planting. Thus the roots and long line of the tsaddik shows that it receives from higher and distant sources of life as well. This is based on the concept that the higher something is the lower it goes when it falls.
Tanya chapter 20 mentions that the first two sayings of the ten matters (commonly called the ten commandments) are the generality (Talmud Makkos 24a) of all positive and negative connections with the Creator. That is why these sayings were heard directly from the Almighty.
The name of the letter “ayin” means “eye” and just as an eye can be used in a positive or negative way so too the flow of the word eitz can be used in positive or negative ways. It reflects flow of life from the Creator into this dimension. The length of the tsaddik also refects that which is beyond this time and space including the future.
Food that is filled with energy gives life, while food that is lacking in energy allows existence. Much of the food that we eat allows us to continue to exist but does not give us a life. Many diseases come from that which we ingest. The Torah warns us to be careful with regarding our soul and life.
Awareness gives us the possibility to think for ourselves. When our system is compromised we do not function in the best way. While thought is constant and free, the basis for how those thoughts come to us may have other affects. It is considered free because we do not see the consequences. In fact those thoughts or feelings are often the consequences of pain, death, walls or anything else that blocks a person from their own essential life.
When you feel happy you feel alive and vibrant. When you are depressed and unhappy you feel “dead.” A person can be alive in the physical but have no exhibition of life outwardly. A person may have a heart that beats to sustain a living body and mind, and yet they feel their heart is dead. The same applies to the soul and spirit of a person. The soul may be very much alive, yet it will have no vessel in which to express itself when the person’s mind heart and body are not responsive to its call.
If we have been gifted with life let us attempt to be truly “alive.” Some people need to achieve something beyond themselves in the physical. Others need to contemplate and develop strength of spirit and soul. Focusing on what may or may not happen after we leave the body detracts from the work that we need to do in the present. Worshipping people who we think of as saints (godly and righteous) hides the details of their ups and downs. We then forget that they are actually human beings who are subject to mistakes that are prevalent in all human journeys.
Interestingly the Hebrew word for religion is “dos.” It is first used in the book of Esther a few times with the meaning of decree. Judaism was not called a religion until people made it into one. It is actually a set of guidance for living in this world in balance with the Creator and life.
We are drawn to matters because there is a spark of Divinity in all things. Sometimes we need to become involved, other times we are meant to keep distance. Time, experience, mistakes and persistence enable us to learn. By keeping our connection and flow with the Divine Creator open we are better protected and prepared to deal with many of the situations that arise during our journey on this earth.
(Deuteronomy 21:11) “And you have desire in it – Vechoshakto bo” has the numerical value of 821, which is the equivalent of the numerical value of the name “achashverosh” in the book of Esther. The name “Mordechai Hayehudi” has a numerical value of 314. Mordechai protected Esther using the Divine name “Shadda-I” which also has the numerical value of 314. According to the book Aron Eidus when you take the numerical value of the names of each letter that comprise the word Shadda-I, (Shin dalet yood written out – shin yood noon, dalet lamed tov, yood vov dalet) you have the same numerical value as Vechoshakto, the word which means, and you have desire.
The Torah is a tree of life as it guides us in ways to connect to the Creator – the source of all life. By following the guidance that helps us in our connection, we are able to become one with that power that is the ultimate experience of life. We can choose to live or exist on a variety of levels. May we all make the proper choices that take us on the journey so that the fruit of our labor and life is a bet as we can make it.
Rabbi Yossi is a teacher, lecturer, mashgiach, published author, spiritual healer, professional counselor and guide. In his daily life he is just Rabbi Yossi – a highly perceptual and loving friend to all.
By Rabbi Yitzchak Schwartz
HaKriah Meoreret Hazman’—the reading , or engaging in the daily Aliyah topic that corresponds to it’s day of the week [as we bring below], awakens the Divine Providential healing of that day
1st ALIYA [Sunday] ETERNAL LIGHT Healing
Exodus Chapter 27/20
וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית–לַמָּאוֹר: לְהַעֲלֹת נֵר
And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually
ִJust as the Nair Tamid [Constant or Eternal Light]— the eternally alive Divine Presence of the Menorah’s western light inside of the Holy Temple—continued to shine, albeit in a hidden way, even after the destruction of the Temple [as our Sages teach, that even in it’s hidden , buried place, the fire light continues to shine ad-infinitum] thereby defying nature and space and time———————–so too by you—————- tap into the light of Eternity—tap into the dimension of your life that will not ever be put out—that dimension that outlasts life in this world—the spiritual dimension of reality—the Torah and Mitzvot, the love and compassion and all else that connects to the realm of the Divine…..relate to these timeless realms with the proper respect and awe that one would towards anything that will last forever
2nd ALIYA[Monday] PSYCHIC WISDOM Healing
And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually
Just as the Urim V’Tumim [the Divinely lit Prophetic letters on the High Priest's Breast Plate] required a whole set of conditions to fully convey their Divine Guidance
future clarifying effect, namely, they required that the High Priest be a man possessing the fear of Heaven and that he be a man with Ruach HaKodesh [Holy spirit] and a few other preconditions ———————–so too by you—————————know that any type of psychic wisdom that a person professes to possess, comes as a gift from Heaven, and unless that person has the proper attributes of self nullification and ultimate humility and altruistic intentions [just to name a few], the psychic information that this person receives, is not necessarily to be trusted [in part or in whole]
3rdALIYA[Tuesday] KNOCK FIRST Healing
Just as the High Priests vestment was fitted with bells to announce his presence [in the midst of his Divine Temple service] to those that were either meant to not get close to him or to those who could eventually, and one of our Sages lessons that is derived from this, is that one must not suddenly appear to someone, but must give them at least some minimal advanced notice ————————-so too by you—————– have the sensitivity to announce your immanent arrival [this may, for example, be an email prior to a call or a phone call or knock prior to a live appearance]….allow them the ability to absorb the fact that you are about to show up—allow them to prepare themselves to meet you in a calm and considered way, just as you would like and appreciate others to do for you
4th ALIYA[Wednesday] HOLY DRESSING Healing
Exodus Chapter 29/5
וְלָקַחְתָּ אֶת-הַבְּגָדִים, וְהִלְבַּשְׁתָּ אֶת-אַהֲרֹן
אֶת-הַכֻּתֹּנֶת, וְאֵת מְעִיל הָאֵפֹד, וְאֶת-הָאֵפֹד וְאֶת-הַחֹשֶׁן; וְאָפַדְתָּ לוֹ, בְּחֵשֶׁב הָאֵפֹד
And thou shalt take the garments, and put upon Aaron the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the skilfully woven band of the ephod
Just as the wearing of garments by the Priest in the Temple, was a holy activity that was infused with special rectifications and intentions and atonements that were designed to purify and perfect all kinds of imperfections that are associated with clothes wearing————————-so too by you—————as much as is possible, sanctify the mundane in your life…this is a goal to aim for in general, and specifically, emulate the Priest’s intentions in dressing—seek to dress in a way that conveys your highest self—your morality and your modesty and the other values that you uphold and respect
Exodus Chapter 29/37
שִׁבְעַת יָמִים, תְּכַפֵּר עַל-הַמִּזְבֵּחַ, וְקִדַּשְׁתָּ, אֹתוֹ;
וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים, כָּל-הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ
Seven days thou shalt make atonement for the altar, and sanctify it; thus shall the altar be most holy; whatsoever toucheth the altar shall be holy
Just as the period referred to as the Sheva Yemi Miluyim [the 7 days of Temple Preparations] had partial and whole sacrificial rituals that had very specific intentions with regard to preparing the Temple to be a vehicle for maximal Divinity, and these preparatory rituals alluded to a person’s actions in this world that they take in order to prepare themselves for their World to Come ————————–so too by you——————- weigh the eternal value of your actions—-would you speak or act
in the same way that you normally do if you were aware that your words and actions and their impact would have eternal ramifications?…..when you engage your world with this kind of sensitivity and carefulness, the effect of what you do becomes very profound not only in the next world, but in this world as well
6th ALIYA [Friday]EVERY DAY’S FORGIVENESS Healing
Exodus Chapter 29/42
עֹלַת תָּמִיד לְדֹרֹתֵיכֶם, פֶּתַח אֹהֶל-מוֹעֵד לִפְנֵי יְהוָה, אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה, לְדַבֵּר אֵלֶיךָ שָׁם
It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee
Just as the twice daily ‘Olat Tamid’ \‘Continual Burnt Offering’ had the healing power of clearing away everyone’s negativity and sin from the previous ½ day—an incredible display of Divine forgiveness ————————–so too by you——————-search out the wrongs that you have done to others or to Hashem and forgive others of the wrongs that they have done to you on a daily [or even twice daily]basis….emulate the trait of the Righteous ones who were never suspected of carrying over a sin from the previous day to the following one [having repented already]….immerse yourself in forgiveness, and see how others will be more eager to forgive you as well
7th ALIYA [Shabbat]INNERMOST DIMENSION Healing
Exodus Chapter 30/1
וְעָשִׂיתָ מִזְבֵּחַ, מִקְטַר קְטֹרֶת; עֲצֵי שִׁטִּים, תַּעֲשֶׂה אֹתוֹ
And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it
Just as this Altar’s incense description came at the end of the Temple’s sacred rituals, and therefore represented the final fine tuning of purifications, the innermost dimension being rectified after the previous more external dimensions were refined———————so too by you—————– after you have undergone a personal healing or growth process—look again—look closer at the fine subtle points that you perhaps overlooked the first time around….there is no end to the self-perfection process, and though there is no end to it— that one extra push that you take in examining the more inner dimensions will always prove to be very beneficial
Blessings,
yitzchak
For 17 years Rabbi Yitzchak immersed himself in study 20 hours a day with Jerusalem’s leading Kabbalists. Now he learns at night and teaches during the day. Gifted at translating the abstract “code” of Kabbalah into a language understandable by everyone, his work links Jewish mystical thought with self-actualizing tools and meditations. He is founder of the Paradise Principle Institute (SM) [http://paradiseprinciple.com] and Sefirotic Alignment Therapy (SM)
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