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)
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
How can I come to be the best person I can be? What does this imply?
The Talmud teaches us that there are two aspects to every action. The outer action, which is open and revealed to ourselves and others, but there is also our motive or intention, which may be quite hidden, even from ourselves. Yet it is our intention which gives the perspective of whether we are getting closer to the Creator or separating from the One.
A person, whether male or female, who aspires to become close to the Creator in the sense of resembling HaShem in giving unconditional love to his or her fellows or to the Creator is called by the name of Adam, from the scripture אדמה לעליון, I will resemble the Most High.
How can we become Adam? How can we attain the desire of becoming the best we can be?
This Torah learning is dedicated to the ilui neshama of Reb Moshe Ben Ese-Esther, a direct descendant of Rabbi Akiva Eiger ztz’l the grandfather of my chevruta, Shmuel Iger Kinyan, who despite the dangers of being Jewish in communist Russia first taught Shmuel that he was Jewish.
Teachings taken from the Perush HaSulam on the first volume of the Zohar Pikudah Kadma’ah and also from Rabbi Baruch Shalom Ashlag’s Al HaTorah, Parshat Vayikra.
The Midrash states: “When Judah met Joseph, two Kings met.”
The story of the dramatic encounter between Yehudah and Yoseph, is one that reverberates in our hearts and prayers every single day. Yehudah (Judah) taught prayer, whereas Yoseph ( Joseph) represents bounty and redemption.
Rabbi Baruch Shalom Ashlag teaches :
We need to believe before we pray that 1) the Divine hears our voice, whoever we may be. 2) that the Creator can help us 3) that He wants to help us.
Yet the fact that we even want to pray to God is a sign that the Creator is calling out to us. Calling to us to connect with Him and His call is in itself a redemption.
The oil the wick and the vessel provide the three essential components to light the flame of the Chanukah candle. How was this candle first kindled?
The candle was lit through the dedication and the sacrifice of the men of faith, who rejected the secular philosophy of the Greeks. The Greeks relied on external logic and rationality as the basis of their thought, whereas the way of the Jew is the way of faith in the Goodness of the Almighty. Often God’s way is hidden from us, and we cannot see or understand His goodness. But the miracle of Chanukah, when the candle stayed alight in a way which no cold logic could have predicted is an open revelation of God’s light. That was the miracle.
In this letter, Rabbi Baruch Shlaom Ashlag looks at the components of the candle from their inner perspective and teaches how this miracle may be kindled in our own lives, thought our faith and service to God.
This podcast is based on a letter of Rabbi Baruch Shalom Halevei Ashlag taken from the book Bircat Shalom, Mamarim bavodat HaShem al derech haemet.
Dedicated for a Refuah Shlemah to Chava bat Shifra Hinde
Purim now: reading the Megilla with the IDF tankists
We are living in turbulent times; on the one hand the light of redemption is undoubtedly getting nearer and with it an increasing consciousness of the light of God in the world. Equally, the destructive elements of the world seem to be growing in strength. This is not the first time that the Jews have faced these huge polarization of energies. They did so at the time of Purim 3000 years ago.
Rabbi Yehudah Lev Ashlag in 1948 gave an oral discourse on the inner meanings of the festival of Purim. Through his insight into the inner meanings of Megillat Esther,we learn what choices were open to the Jews then and how we can learn from their experiences now, 3000 years later.
Not only in the scale of world events, but right in the small details of our lives, the choice of how we receive the light of God also applies in the small details of our daily lives. Let us give to God and to our fellow man according to the way of Torah, the way taught by Mordecai the Jew, and thus each of us, in our own small way may contribute to the redemption of all mankind through the light of God.
This talk was inspired by the oral discourse taught by Rabbi Yehudah Lev Ashlag at the festival of Purim 1948, recorded by his son Rabbi Baruch Shalom Ashlag. Printed in Shamati and in HaShem Shamati Shimecha (with a commentary by Rabbi Avraham Mordecai Gottlieb).
With grateful thanks to the women of the Tsfat Beit haMidrash and to my chevrutas, James Torrance, Ilan Ben Gal, Ofra Dekel, Jodie Lebowitz Davis, with whom I learnt this article and who inspired me with their delight and enthusiasm.
The Sages have taught that when the month of Adar comes in we increase our joy. But we must have a basis for this. A person cannot feel happy without a reason. Senseless happiness feels foolish and silly. The Sages are referring to the happiness of holiness, the happiness of being in unity with the Creator.
However to feel the presence of the Creator in our lives we need to first feel how empty our lives are when we don’t feel in connection with Him, otherwise we do not appreciate what we are given. Feeling happy and feeling empty are two opposite states of being.
Prayer and thanks or praise are our responses to God to these states. Rabbi Ashlag teaches us that for both prayer and praise to be real they have to come from the depth of the heart. How can we achieve this depth of feeling, and what does this have to do with the month of Adar?
From an article by Rabbi Baruch Shalom Ashlag z”l (Sefer HaMa’amarim) Listen to podcast (15 minutes)