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)
“And God spoke to Avraham”
It is with these three words that the Torah opens a brand new chapter in the history of mankind.
These three words, “And God spoke to Abraham” startled me, coming out of ? nowhere?
Why did God speak to Abraham, and even more poignantly how did Abraham recognize God speaking to him?
If God were to speak to me, would I know who it was? Maybe God speaks to all of us everyday, but we do not hear?
So we need to ask ourselves, what had Avraham done? How had he worked on himself, in the seventy five years that he lived, before he heard the voice of God?
These questions are not new, but were asked in the Midrash, in the Zohar, and in modern times by Rabbi Yehudah Lev Ashlag, the Baal HaSulam. The answers are as relevant now as they were to Avraham thousands of years ago.
Rabbi Baruch Ashlag, receiving and giving blessing
A holy dialogue increases the life and goodness in the world. The Zohar teaches us that God’s only desire is to give goodness to His created beings. Therefore all that He wants to give us is ready for us. However, we cannot always receive the goodness He wants to give, because we become separated from Him by receiving for ourselves alone. Blessing God for everything we enjoy is a simple and wonderful way that Judaism teaches us to change the one-way flow into a productive dialogue.
The Scripture in Deuteronomy tells us that, just as God blesses us with His goodness so we also need to bless Him. The Zohar on this verse teaches that our blessing and thanking God for all He gives us, is the key to changing a one-way flow into a dialogue that only multiplies the goodness not only for ourselves but for all hummankind.
Where is God? Why can’t I sense His presence? Rabbi Ashlag teaches that we can’t sense God’s presence because we have put a rival in His place, we have placed our ego at the center of our focus and God is left in a corner. Yet we are commanded to build Him a sanctuary. and then He will dwell within us. A sanctuary in our heart, making God a living presence in our lives. Then the outer sanctuary will be rebuilt.
The Menorah : by the Temple Institute
( Machon HaMikdash)
The work of lighting the Menorah that Aaron was given in the Mishkan, is shown to be a metaphor for the work of the mitzvot that we do. However the western candle shone with more light than the oil allotted to it and this was seen by the Sages as miraculous, testifying that God in His mercy does not reward us strictly according to our deeds but gives us of His light, His bounty despite the paucity of our mitzvot. Through His light, he sustains the whole world.
From the teachings of Rabbi Baruch Shalom Ashlag, on Parshat Shavua Al Hatorah Beha’alotecha
There is a general principle in the Kabbalah that no light may be attained without its appropriate vessel.
So although it is true that we are surrounded by the infinite light of God at all times, we cannot sense God’s light if we do not have the appropriate vessel.
What is the appropriate vessel though which we may come to appreciate the soul, that part of God within us? How can we relate to the soul? How can we come into affinity of form with the soul, which implies dvekut or unity with it?
The Zohar states that the Torah, the soul and the Holy Blessed One are one. It also states that God is hidden in the Torah.
How does Torah differ from other knowledge? How can the Torah help me hear my soul? What qualities do I need to cultivate in order to find the Essence of God hidden in the Torah?
No one can or should remain untouched by the tragic events at Newtown Connecticut. Some people in their grief and anguish ask ” But why did God allow this to happen?” It is hard to feel the love of God in such times and to have faith in His Name that He is Good and does Good to all.
The holy Rabbi of Pieczetsna, Rabbi Kalonymus Kalman Shapira, taught his community during the last years of the Warsaw Ghetto. A witness to the daily murder of innocent men, women and children, he faced this issue of faith in God in the worst of all imaginable circumstances. He did not survive the war, but in a miraculous way some of his teachings did. When it was clear the ghetto was doomed, he hid the teachings in a milk churn, buried beneath the rubble. They were discovered accidentally by a Polish worker digging in the foundations and eventually found their way to Israel where they were published under the name “Aish Kodesh” “Holy Fire”.
Here follows a talk containing his teaching on Chanukah from the year 1941 in which he addresses this very issue of faith in the midst of suffering.
When we take a fresh look at the symbols associated with the Jewish New Year according to the Kabbalah, we find judgement turns into compassion and fear and guilt turn into confidence in ourselves and in the future. listen here http://www.nehorapress.com/115470/audio-on-festivals
The upcoming festival of Shavuot , the time of the giving of the Torah on Mount Sinai, is described in the Zohar as the “wedding” between the Bride, the souls, and the Holy Blessed One.
Learn this beautiful piece of Zohar together with Yedidah.
Listen now http://www.nehorapress.com/115470/Audio-Classes
The third root mitzvah that Rabbi Shimon Bar Yochai brings in the Zohar is that of declaring God’s unity in the six words that make up the Shema. This declaration of the unity of the Creator is the first thing we learn as little children and the last thing we say when we die. In the morning and in the evening, as the day begins and ends, we affirm with our words this fundamental unity. Why?
Life itself is not uniform. It seems chaotic. We experience all extremes from dreadful to tremendous. Yet we affirm the unity of the Creator and the underlying unity of the acts of the One. These six words transform our lives from meaningless into purposeful.