Rabbi Ashlag teaches that in order to mourn we actually have to know what we are mourning for. The significance of the Temple when it stood in Jerusalem was the fact that it was a tangible manifestation of God’s light in the world. On its destruction , the world went dark.
But God is good and does good at all times, therefore even in the darkness , there exists a great light. and that is the fulfillment of the Biblical command:
“Make for Me a sanctuary that I will dwell within them.”. ( Exodus 22: 8)
Inside each of us is a soul. But do we experience her? The greatest woe of destruction is not even being aware that anything is destroyed. Tisha B’Av draws our attention to look at where in our lives we are not giving our soul a voice, where we are allowing that sill small vice to be drowned out the demands of the ego. Where we are acting out of habits conscious or unconscious that draw us away form the manifestation of the light of God in our own lives now. Tisha b’ Av may have started in history but it ‘s relevance is now.
One evening in 1892 in a suburb of Warsaw, a seven-year-old boy was lying in bed when, suddenly, a book fell off the bookshelf, hitting him on the head. The boy picked it up and started to examine it. His father, hearing the sound, came in, and seeing the book in his son’s hand, took it from him and replaced it on the shelf. “This is a book for angels, not for you,” said the father. But the boy argued, “If it has been printed, it must be meant for everyone.” “No,” insisted his father, “it is not for you.” But the boy’s curiosity had been aroused, and he started to study it. It was a book of the Kabbalah and its light illumined his heart.
The child was Yehudah Leib Ashlag who, one day, was going to change the way we see spiritual consciousness.
Rabbi Ashlag had , even for those days, an unusual dedication to his studies. He had a tremendous quality of truth. Truth for him meant inner truth, being totally true to himself, and thus when he studied a book of musar, he never left it until he felt he had completely put into practice all tha the book demanded of him.
With this intense labor on himself, in his regular Torah study, his study of the Kabbalah and the work on his own virtues, he came to the incredible spiritual level of dvekut with God, unity , and enlightenment at an extremely early age.
In the normal way we would not have access or any record of such a great Rabbi’s personal life or spiritual achievements. Our great tzaddikim hid their spiritual achievements preferring modesty. . True to this tradition of modesty, in the last year of his life Rabbi Ashlag requested his devoted assistant, Rabbi Moshe Baruch Lemburger, to make a pile of his personal papers and burn them. However, others, who were present, contrived to save the papers from the fire.
Among these papers is a piece of writing in which Rabbi Ashlag describes his thoughts and his feelings when he had the merit to receive the great light of God, the Or d’Chochmah. This is the great light that God wants to give us according to His purpose in creation. A person receives this great light only when he has finished his personal tikkun (rectification of his soul). At the time of the redemption, all humanity will receive this great light.
In this document we have a record, unique in Jewish spiritual literature, of the development of the tzaddik on his receiving an experience of enlightenment while in affinity of form with the Creator. It was an experience that was to change the direction of Rabbi Ashlag’s life.
Rabbi Ashlag starts by asking a question: He is in this experience in which his whole being is totally illuminated in the light of God. So he wants to know what does his service to God consist of, now that he no longer has to give faith or belief in God, because he is in a state of knowing God? So he sets out to visit his teacher, the Rabbi of Belz. But when he arrives at the Beit haMidrash, he finds that the Sage’s response to him in his state of enlightenment is not encouraging, to put it mildly, but treats him with sarcasm and shows his displeasure. Rabbi Ashlag finds himself in a quandary: on the one hand he believes in his experience, on the other hand, he has faith in his Rabbi. Perplexed, Rabbi Ashlag has to resolve this seeming contradiction for himself.
For Rabbi Ashlag’s description of how he resolved this dilemma, listen to the rest of the podcast!
This shiur, is dedicated in loving memory of Feiga bat Shmuel and Rvikah and for the elevation of her soul.
The material for this shiur is taken from the forthcoming book, “ The Master of the Ladder, the Life and teachings of the Baal haSulam, Rabbi Yehudah Leib Ashlag, by Rabbi Avraham Mordecai Gottlieb, translated and edited by Yedidah Cohen, Nehora Press.
When we speak to each other we use words to indicate to the other person what we are talking about. That the other person understands us depends on a mutually agreed use of language. But if this mutual agreement was not there, misunderstandings would arise. That is precisely what may happen when we read Kabbalah texts.
The Sages of Kabbalah used ordinary everyday language to express states of consciousness. They relied on the perception of physical reality as having its roots in the higher worlds. . However, these connections between physical branch and spiritual root are not obvious to ordinary people and so we needed a great Sage, Rabbi Yehudah Leib Ashlag to act as translator and teach us the difference between what we think the Zohar is saying and what it really means. Only thus is its unfathomable wisdom open to us.
Root and branch. It is comforting to know that we all have spiritual roots with which we are connected at all time.
This shiur, is dedicated in loving memory of Feiga bat Shmuel and Rvikah and for the elevation of her soul.
The material for this shiur is taken from the forthcoming book, “ The Master of the Ladder, the Life and teachings of the Baal haSulam, Rabbi Yehudah Leib Ashlag, by Rabbi Avraham Mordecai Gottlieb, translated and edited by Yedidah Cohen, Nehora Press
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.
Listen here for full podcast
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.
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