For our Sages the precise words of the Torah and even their spelling, had meaning, this is because the letters that make up the words are vessels for the light of God. If we take the Sefer Torah, then all its wisdom is contained in the light of the white parchment. But if it were not for the black letters, the absence of light, we would not know what it is telling us.
By learning the words and terms of the Kabbalah, the innermost portion of the Torah, we also gain understanding of our own lacks of light and how these transform into desires. We need to ask ourselves the question, are the words, and sentences which form my life truly reflect my deepest desires?
Today we study the term “zivug” which refers to the union of opposites. In the Kabbalah it refers to the entry of the light of God into the vessels, and in our lives applies particularly to our relationships.
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On a personal note I wish to give thanks to HaShem that after a long period of illness I am able once again to write and broadcast these short shiurim, and to my dear family and chevrutas who all helped me with their encouragement and prayers.
“Happy is the man who does not forget You and the son of man makes an effort in You.”
In this happy and optimistic letter for the New Year that Rabbi Baruch Shalom Ashlag wrote to his friends and students in the Beit Hamidrash for Rosh Hashanah, he teaches that the themes of Rosh Hashanah are actually advice the Sages are giving us in how to come closer to our Creator.
May we all be blessed with a sweet, happy and healthy year full of goodness for each one of us , our families and the family of humankind
This podcast is dedicated for a Refuah Shlemah to Rafael ben Chaya Rosa . May all the sick have a complete healing this year.
Taken from “Mictavim Rabbi Baruch Shalom Ashlag” Mictav 10
The month of Elul, the month preceding Rosh haShanah is a good moment for taking time out to contemplate the last year…. or to look at our lives as a whole. Its a moment when quietly we can be truthful with ourselves and see which of our thoughts, actions and words were in line with our own highest values, and where to be frank we let ourselves down.
Thoughts of our own slip-ups are painful and sorrowful and our most likely response is to push them away. A different, more healthy response that will bring us into a more aware consciousnesses, is the message of the shofar.
The Zohar teaches us that the sound of the shofar is the voice of compassion, the voice of loving-kindness. It awakens us to Teshuvah, because the ultimate source of our unhappiness and of our mistakes is our disconnection from our Source. But words that were said, can’t be unsaid, and actions that were taken. now exist. So what can we do to mend things?
Rabbi Moshe Chaim Luzzatto, in his great work, Mesillat Yesharim, (The path of the righteous) writes:
“ Teshuvah, (Repentance) is given to people with absolute loving-kindness so that the rooting out of the will which prompted the deed is considered a rooting out of the deed itself.”
This loving-kindness manifests in the sound of the shofar. The voice of the shofar opens the opportunity to make good , to undo , to come back fresh…. and to a new start.
This is the miracle of Teshuvah: Teshuvah is returning home. It is returning to our Source. Before the world was created Teshuvah was created. Before Man came into being, the possibility of return was built into the whole scheme of things. The call of the shofar, is the call of compassion, of mercy and of bringing us back home.
May we all be blessed with a sweet and happy New Year.
In the Hebrew, the idea of sin, is no way as harsh as it is in the English language. The word sin, chet, really means to miss the mark. Indeed, all of us at times look back at some aspect of our lives, and wish we had acted otherwise.
The Sages tell us that the force of the evil inclination , the self-centered ego is so strong that if God does not help us with it, it would cause us fall into evil every day!
So Rabbi Baruch Ashlag , the great Kabbalist, asks this simple question. If we are really unable to deal with our selfish love ourselves, what do we need to ask forgiveness for?
In his answer he shows us that the real need for forgiveness arises because we did not ask God to help us when we needed to. Asking God to help us when we are struggling with our own selves maybe, surprisingly, quite difficult. It involves a giving up, and a wish for God to come close. Realizing what we need to ask forgiveness for actually helps us make better choices next time!
This podcast is dedicated for a Refuah Shlemah to my mother Chaya bat Sara Leah.
From Sefer Hama’amarim of Rabbi Baruch Shalom Ashlag ( article 4 תשמ”ח)
In an article written towards the end of his life, Rabbi Baruch Ashlag discusses the issue of what should we do when we have fallen away form our service to God in one way or another, and we are feeling low because of it. We want to make amends.
But the Sages teach us, ‘ Serve the Lord with happiness, come before Him with song.” How is a person meant to be able to serve God with happiness when he is feeling broken?
God is surely not asking us to do the impossible? But on what basis can a person feel happy when he is so sad?
The answer is unexpected. Although the person is feeling low and despairing when he considers how he is not able to do the work for God, nevertheless, he needs to know that just having the awareness that he wants to come to God to get closer to Him is already a positive step. Furthermore, having the desire to come to God is actually a gift of the Creator , because this desire cannot arise any other way.
This podcast is dedicated for a Refuah Shlema for Alla Bat Rifkah. May this Torah learning bring her a true healing.
Article excerpted from Sefer haMaamarim of Rabbi Baruch Shalom Ashlag Vol 4 article 25
We often have questions: is the way that God runs the world really good? What we are asking for actually is certainty. we want to see , feel and experience only good!
But God hides Himself from us in order that we have a chance to give to Him, unconditionally and in this way come close to Him. This way is the way of faith and is known in the Kabbalah as the right- hand line, the line of Chesed. It is the consciousness of giving unconditionally. According to our faith, we need to feel happy and content, even when things seem to be the opposite. To come to this state of consciousness we need the Torah, as the light from the Torah brings us to the good way.
If we can come to this faith in God as the Giver of all Good, then God reveals to us the inner wisdom of the Torah. This is the consciousness of knowledge, called the left- hand line of consciousness.
But the Sages have taught us that it is forbidden that a person’s wisdom should be greater than his good deeds, so therefore his wisdom needs to be clothed and covered by his deeds of loving-kindness. This is the middle line of Torah. This is the ultimate harmony and balance brought by the Torah.
This podcast is dedicated in love to all those souls who can and are ready to have more clarity in their lives and to shed the obstructions that hold them back from recognizing their own divinity . Especially dedicated to Yehudah ben Esther, and Kalman Roen ben Feige Tziporah
Podcast inspired by Article 19 from Sefer HaMama’arim volume 4 תש”ן
Before the Pesach holiday begins we are busy clearing out the chametz, the leaven from our houses. The Zohar informs us that this leaven represents the yezer hara, our egoism, within us. This process is not one of sadness but one of joy, as it gives us an opportunity to come to our true freedom, a freedom from being bound by our own egoism. A Freedom from being saddened by circumstances we can’t change, or from disappointments in not receiving what we thought we should, and the particular anxiety that goes with that.
But coming into redemption, is coming into our truest freedom which is of giving unconditionally. Nothing and no-one can enslave us there.
The whole process of our inner redemption is depicted in our preparations for the Pesach holiday and in the story of the Children of Israel’s redemption from Egypt as set out in the Haggadah. As we recite the story of our redemption of then we can pray to God and feel the joy of our redemption of now in an exactly parallel process.