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Have you ever found yourself in the uncomfortable position of being asked to do more than you really can? Of feeling afraid to say no when you know deep within you that what you are being asked to deal with is a bit beyond your capability?

Interestingly enough, this is the very position the highest spiritual entity in the very first of the spiritual worlds found itself in.

In the Ein Sof, the Infinite, where everything begins, the light and the vessel are in simple harmony. The light is the goodness that God wants to give us, and the vessel is the desire to receive all that God wants to give. The vessel of course is created by the light and they are one in total harmony.

And then as we know something happens. What happens is the vessel said,
“ I want to give” “I want to be even more together with the Light, I want to be like the Light.” So it decides to stop receiving and to give instead. This moment of decision is the moment of creation of the worlds.

Since there is no compulsion in spirituality, at this point  the light withdrew from the vessel  leaving the vessel empty. This moment is called Tzimtzum, “contraction” in the language of the Kabbalah.

But the vessel is still a vessel  in its nature and it still has a huge capacity for receiving.  So when the light comes again the vessel gave back the light. The light it gives back is called the “returning light”. Eventually the vessel comes to an agreement with the light, as it perceives that by receiving from the light it is actually giving to it, as it is allowing the light to fulfill its desire of giving. So the vessel arrives at a compromise. The amount of light it is able to receive with the purpose of giving to the vessel it will receive, and the rest it will leave alone.

 This decision of the vessel, this prevailing of the vessel over its own  will to receive is called in  the language of the Kabbalah, “the Masach”. The vessel prevails over its own will to receive and sets up a new reality. That of saying no as well as yes

 This action of the vessel is both a permitting action and a restricting action at one and the same time.

I found this absolutely fascinating. Even  the highest vessel in the highest spiritual world, the spritual entity cannot do 100% ! it has to decide what can it receive for the sake of giving and still remain true to its purpose.

 Rabbi Baruch Ashlag suggests as an example the vessel managing about 20. Well what about the rest of the light? Nothing is lost in spirituality and the vessel is able to put that 20% aside and have another go. And so it goes on in the cosmic dance throughout the worlds.  Myriads of meetings of the light and the vessel, each time the vessel managing just that little extra bit more.

 For myself, I learnt some valuable lessons. Its OK to say yes and no. Its OK not to manage 100% if it doesn’t feel comfortable for me.

And the cosmic dance will give me other chances if I need to progress.

 

 

I was reading the other day in the commentary on the Zohar written by the Baal haSulam, Rabbi  Yehudah Lev Ashlag, about the children of Israel at the time of the first temple. and they would offer up sacrifices to atone for their nefesh, soul , well there it was and I began to think well what does that mean? and as I looked at these words in the Perush HaSulam on the Zohar I began to understand this atonement is about.

 The words in the Perush HaSulam  on the Zohar actually read like this:

 In the former days when the river (the goodness) was flowing with its waters from above to below then Israel was in the state of perfection. because they were offering sacrifices to atone for their nefesh.(Volume one paragraph 96)

 Now to understand what the Children of Israel were actually doing, we have to know a little bit about the different parts of ourselves. Starting from the outside in we’ve got a physical body, skin, bone, flesh, and all that, and then we have an aspect which is called the nefesh behamit, the animal soul, and that animates the body. That gives it its life force. We don’t have to tell the heart to go tick-tock, tick tock, it does it automatically. And the nefesh behamit gives it its life force, it also gives it its basic desires; for food, for health, for power, for security, for comfort, and so forth. All the basic desires that we share in common with the animals.

And then the next part of our selves is the holy soul which resides within ourselves, within the nefesh behamit. We all have this soul this neshamah which starts off in everybody as a point source. Then as we work on identifying with the desires of our holy soul that starts to develop. And it develops to different extents in different people because it develops to the extent that we put effort into it. So the question I really wanted to ask myself was, “Which is the real me?

 I’ve got these bits, I’ve got the body, I’ve got the animal soul and I’ve got the point source in my heart. Which bit is me?

 If we go back to that piece of Zohar we can see that there is a clue there. When Israel was in a state of perfection they would offer up sacrifices to atone for their nefesh. Now the part they were at atoning for is their animal soul. Now why did they need to atone for it? To atone is like rescuing something, its like paying a ransom. le kaper is the same as kopher giving a ransom. Now the reason we need to atone for it is because we get muddled up. It’s a case of mistaken identity. I think that’s the real me! I got all confused! I’m pretty sure my body isn’t the real me, because it changes and I can see that it changes. After all I started off as a baby and I certainly don’t look like one now and I get thinner or fatter. Most of us are clear that we are not the body. What we are not clear about is that we are not the animal soul either. Because the animal soul contains all those desiresand  it also contains the personality and the ego. Everybody gets confused on this one. You can’t live in the world and not get confused! In fact it’s a case of mistaken identity. We think it really is us. And that’s why it’s the cause of sin, because what is a sin? its when we think that that’s what we really want. When we go after what the animal soul is telling us.

 And how would they atone for it, well they would take an animal. An animal sacrifice is not by chance an animal, it was an animal which represented that aspect of the animal soul and they would bring it to the temple and they would put their hands on it and they would actually confess the sin on the animal before thy offered it up as a sacrifice. And that was the vidui, the confession  So as we begin to look ,we can see these elements in the Yom Kippurservice and in the way we fast on Yom Kippur.

Everybody has to keep Yom Kippur. It doesn’t say in the Bible you only have to keep Yom Kippur if you sinned, Yom Kippur is for everybody. It says in the Bible “On the tenth day of the seventh monthyou shall afflict your souls and the word used is nefesh. And the soul we afflict is the animal soul. We don’t eat or drink or have any other bodily comforts. It’s as if we’re paying a ransom. We all mistook who we were. During the year we identify ourselves with the animal soul. It’s inevitable . We all do it. And on Yom Kippur everybody from the high priest downwards gives this ransom. We redeem our identity.

We are not the animal soul, we are actually the essence of God who resides within us. In that source within the heart. We are bringing that back into the light again. That’s what we are redeeming. and the same elements that were done in the temple we do now in a different form. We make confessions and we pray, which is instead of the sacrifices in the Temple.

 When we have done that and we have come to teshuvah, we have come back to our source, we have raised up the Shechinah again, which is what Teshuvah is really about. It’s not really repentance, it’s teshuv hay, bringing back the God . So Teshuvah is about re-identifying with our holy soul. And the more we identify with our holy soul the more it will begin to grow.

 Our work on Yom Kippur enables us to clean of the confusion of the previous year and start the New Year afresh, identifying with our real selves.

Ktivha vChatimah TovahMay you be inscribed for a good year! Yedidah

 Click to listen to full podcast (about ten minutes)

Rejecting the Light;Maintaining our connection with the Creator

The Light is God’s bounty the Goodness of the One that the One wants to give all the created beings.It is dynamic, conscious, loving.  Why is it when the vessel for the light first receives it it rejects it according to Rabbi Ashlag, the Master Kabbalist. Do we reject light too? Why do we do that? Learn with Yedidah why initially rejecting the light is a positive step for the vessel and leads to something new. Click on audio link above

In the Bible we read about God being angry or jealous, or loving. We also have differrent names for God, E-l or the Lord of Hosts, or the sacred four letter Name of God. But the Master Kabbalist the Ari who lived in Safed taught that God is Unknowable and has no Name.  Yedidah discusses this issue but doesn’t leave it there,she asks does it matter for me in my life now? Surprisingly it does. Whatever Name I call God is the Light of God I attract to myself. These names are of God’s light. Join Yedidah for the full and fascinating discussion on The Names of God refer to the Light of God

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Sometimes life presents me with a situation which seems impossible to resolve. When sharing this with a friend I realized that this experience is not unique and I couldn’t help wondering why? The Creator created the worlds with increasing concealment in order to give human beings free choice.

Yedidah continues this discussion by looking at where freedom of choice really lies, based on Rabbi Ashlag’s article on “Freedom”. Click on audio

 Further on decisions

 

 

 

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The Holy Master the Baal Shem Tov teaches us that before we make any move we need to consider ourselves as having infinite free choice. After the event we need to consider that the move we chose was the one God wanted us to choose.

 

I considered this statement carefully. Does it match with my experience? I have to say it doesn’t. Before any event it feels as if I have one or maybe two choices available, certainly not a whole array of choices. I decided I need to go into this matter more carefully. After all, if a mere computer has a large number of choices just playing one move in a game of chess, how is it that I, a human being who is far more complex and sophisticated and dealing with life itself should have less?

To listen to Kabbalah talk with Yedidah click on  Decisions and choices

The body and the soul have three main channels to them’ according to the way the Divine channels, the Sephirot line up. These are the right hand line, the left hand line and the middle line. Our consciousness also lines up similarly, the right hand line being the consciousness of wholeness and perfection, that all is just as it should be, and the left hand line being the consciousness of where I really am. Which consciousness should I focus on? Which one is more real? Join Yedidah on audio Join Yedidah on audio Where I am and where I\’d like to be

 

 

 For link to article on the workof the right and the left by Rabbi Baruch Shalom Ashlag http://www.nehorapress.com/rightandleft.asp

The garments of the Torah hide its essence. click here to hear Rabbi Yehudah Lev Ashlag’ teaching on the nature of the Torah

As we finish the period of counting the Omer, we look forward to the upcoming festival of the giving of the Torah, the festival of Shavuot.  The light of the Torah and the garments it is enclothed in in this world are not the same thing. Rabbi Ashlag, the great Kabbalist explains why the garments of the Torah, its do’s and don’ts , permitted and forbidden don’t always seem to us to be connected with God.  Yedidah  discusses his thought and reads an excerpt from Rabbi Ashlag’s Introduction to the Ten Sephirot as it appears in In the Shadow of the Ladder  published by Nehora Press.

Click on audio link above. 
  Yedidah Cohen

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A friend asked me this week what do we do with our hurt feelings when someone, intentionally or otherwise hurts us. If we are not careful, harboring hurt feelings can cause us to fall into feelings of vengence, resentment, bearing a grudge or even hatred, and can lead us into transgressing many Torah mitzvot. Without denying our own truth there is a middle path that Rabbi Ashlag shows us in the Kabbalah wisdom. Join Yedidah by clicking on audio link      

 audio link What can we do about hurt feelings

The idea exists in the Kabbalah that reality is actually a hologram. Each small piece has the whole within it. Is this just an interesting theroetical fact or, if we are able ourselves to view our reality in holographic terms could this help us in our life? We examine the proposition by looking at the very first sentence of the Bible and seeing how it contains within it an entire process. We then look at the concept of forgiveness and see how this principle can work for ourselves. Click on audio link below to listen to podcast. 10 minutes
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