Parashat Nitzavim-Vayelech: How Do We Reveal Hashem’s Presence Within the Darkest Darkness?

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Parashat Nitzavim-Vayelech
How Do We Reveal Hashem’s Presence Within the Darkest Darkness? 

What blocks the Divine Light from illuminating my Life and making it fruitful?
This morning, as I examined my vegetable patch in my back garden, I noticed that the pepper plants I had planted a while back were all alive and growing, but none sprouted a single pepper fruit. In the past, I was able to grow an abundance of cherry tomatoes and pepper fruits in that same spot. What had changed? I lifted my face upward and noticed how both the mulberry and the pecan trees had grown to become humongous, overhanging and shading my little vegetable patch. These trees were hiding all the light from my poor vegetables, preventing them from truly flourishing. At times we can all identify with my unproductive pepper plants. We may be working hard to grow and let grow, trying many different avenues, but something is blocked. We may bump into one iron barricade after the other, each one seemingly more impenetrable. “Why? Why is this happening to me?” We ask ourselves. “What does Hashem want from me?” It all comes down to bringing more light into our lives. Light is the most essential element for all growth. Just as my pepper plants need light to produce fruits, we also need to unblock all the iron barricades that block the light from shining through. “Yes,” I’m thinking to myself, “I will need to have the trees pruned to let in the light.” But what are ‘the trees’ in my life that block the light from entering my personal path? Now before Rosh Hashana is the time to reflect on our lives and return to Hashem, to allow His Divine Light to penetrate our mind, body, and soul. Especially at this time, we all need to ask ourselves, How can I open the physical, emotional, and spiritual blocks that prevent me from letting Hashem’s light enter? Which thoughts, speech, or actions block the Divine Light from illuminating my life and making it fruitful?

Can We Temper Our Desire for the Revelation of the Final Redemption?
With the war in Israel lingering on, it is easy to lose hope. Never in the history of the State of Israel have we undergone such an extended war. Although we experience glimpses of Hashem’s light shining through the miracles He performs and the victories He generates for us, it is still hard to stay connected to the Light of Hashem through all the pain of accumulated burials of young life before yielding fruit. How can we bear the increasing number of widows, orphans, and soldiers wounded for life? It is like the pressure is building up, and we are almost exploding in our yearning for Hashem to reveal ALL His light and bring us Geulah (the final redemption) already. Little glimpses of light are not enough. “We want Mashiach now, we don’t want to wait!” In the past, I didn’t connect to this song, as Rambam clearly states that we patiently must await the Mashiach, so how could we demand him to come now?  

“Anyone who does not believe in him, or does not await his coming, denies not only the statements of the other prophets but those of the Torah and Moshe, our teacher. The Torah testified to his coming, as it states:

“G-d will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, G-d will gather you up from there... and bring you to the land...” (Devarim 30-3-5). These explicit words of the Torah include all the statements made by all the prophets Rambam, Mishnah Torah, Hilchot Melachim 11:1).

I understood these laws of the Rambam to refer to the  B’nei Efraim who met their early death because they left Egypt before its time, as Rashi explains based on the Mechilta: “…They slew the children of Efraim, who hastened the end and went out [of Egypt] forcibly, as delineated in (I Divrei Hayamim 7:21-22); (Rashi, Shemot 15:14). Based on the Rambam and the story of the B’nei Efraim, I believe that we must be patient and not push for Mashiach before it’s time, just like we cannot push out the baby before the womb is sufficiently dilated. Yet, on the other hand, something is happening in Israel that is beyond the rational. The tension is building up so strongly that it’s impossible to be patient, for we cannot temper our desire to finally release this built-up tension through the revelation of the final redemption.

Overcoming the Tendency to Believe That G-D is no Longer in Our Midst
How will we reveal Hashem’s light to dwell among us? To answer this question, we must ask ourselves, “What caused the darkness in the first place?” Parashat Vayelech gives us a clue:

ספר דברים פרק לא  פסוק יז וְחָרָה אַפִּי בוֹ בַיּוֹם הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה לֶאֱכֹל וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת וְאָמַר בַּיּוֹם הַהוּא הֲלֹא עַל כִּי אֵין אֱלֹהַי בְּקִרְבִּי מְצָאוּנִי הָרָעוֹת הָאֵלֶּה: (יח) וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא עַל כָּל הָרָעָה אֲשֶׁר עָשָׂה כִּי פָנָה אֶל אֱלֹהִים אֲחֵרִים:

“Then My fury will rage against them on that day, and I will abandon them and hide My face from them, and they will be consumed, and many evils and troubles will befall them, and they will say on that day, ‘Is it not because our G-d is no longer in my midst, that these evils have befallen me?’ I will hide My face on that day, because of all the evil they have committed, when they turned to other deities” (Devarim 31:17-18).

According to Netivot Shalom, when the Jewish people experienced trouble, they complained that the source of their troubles was that G-d no longer was in their midst. Rather than feeling pain for their essential separation from G-d, their pain was due to the troubles they experienced. They were focusing on the pain of their troubles and blaming them on G-d’s withdrawing His Presence, rather than focusing on the pain of losing their closeness to G-d. By accepting that G-d was no longer in their midst as an unchangeable fact, they showed a lack of emunah that Hashem always dwells among us even within our impurity (Vayikra 16:17). Since every Jew is a part of the Divine, no power can disconnect us from our Heavenly Father, unless we want to disconnect, G-d forbid. Hashem’s hiding His face is like a father who sometimes hides himself from his son, without abandoning him even for a moment. He just wants to test His son, for the wise son knows that it can’t be that his Father would forsake him. Rather he believes that Hashem always watches over him with Divine supervision. Even if he, (G-d forbid) committed the worst kind of sin, he must believe that Hashem always accepts his heartfelt penitent prayer. The main goal of the yetzer hara (negative impulse) is not to make someone sin, rather it is to cause a feeling of despair following the sin, to make him feel that G-d has completely forsaken him due to his depravity. We must be strong against this temptation of despair and believe that Hashem never forsakes us. He only hides His face from us. Therefore, the biggest flaw is not the sin in itself – however severe – but the faulty belief that “G-d is no longer in my midst” which brings about the ripple effect that “G-d will hide His face on that day…” The double languageהַסְתֵּר אַסְתִּיר /haster astir – “hide, I will hide” corresponds to the double hiding, due to the sin itself, but even more so due to the sin of falling into despair.

The Shechinah Resides Within the Darkest Partitions
The dividing walls we experience between us and Hashem are caused by lust, bad character traits, annoyances due to worldly matters, and grief caused by painful experiences. Each of these comprises a dividing wall blocking us from reaching our Blessed Creator. Yet, none of these dividing partitions are as troublesome as the partition implanted in a Jew’s heart making him believe he is far from Hashem. Falling prey to despair that there is no healing for feeling separated from Hashem, G-d forbid, results in truly moving away and disconnecting from Hashem’s presence. This faulty belief is the hardest dividing wall, worse than the separations caused by lust or confusion. We must strengthen our belief that all the dividing walls are only illusions. We do have the ability to skip over them all and reveal the King. “From the depths of the husks we can call out to Hashem, as it states, “From the depths I have called You, O Hashem.” (Tehillim 130:1). Even an iron barricade cannot separate between Israel and our Heavenly Father. “But Hashem took you and brought you out of the iron pot, out of Egypt, to be His people” (Devarim 4:20). Even if a Jew sins, he always remains a Jew (Babylonian Talmud, Sanhedrin 44a).  During the revelation at Sinai, there were three partitions of darkness hiding Hashem: חֹשֶׁךְ/Chosheh – “darkness,” עָנָן/anan – “cloud,” and עֲרָפֶל/arafel – “thick fog” or “thick darkness” (Devarim 4:11). The latter was the densest of all the separations. Nevertheless, “Moshe drew near to the thick darkness where G-d was” (Shemot 20:18). In order to come close to Hashem we need to go through each of the three dark partitions while believing with steadfast emunah that it is precisely within the darkest darkness that we can find Hashem. The numerical value of the Hebrew word הָעֲרָפֶל/ha’arafel – ‘thick fog’ equals הַשְּׁכִינָה/HaShechinah – ‘the Shechinah.’ As King Shlomo proclaimed, “Hashem said that He would dwell in the עֲרָפֶל/arafel – ‘thick darkness” (I Melachim 8:12). Likewise, Moshe revealed that it is specifically within the very darkest darkness that G-d resides! So instead of moaning over feeling separated from Hashem through iron barricades, we can be grateful for the dividing walls which can serve as portals to get even closer to the light of the Divine indwelling Presence hiding precisely within the darkest dividing wall. The more we strengthen our emunah that the Divine light is found within our darkness, the more we will be able to reveal the light!

Gratitude Focus for the Week of Parashat Vayelech –
Tips on Unblocking the Dark Dividing Walls that Separate Between Us and G-d

Hashem incorporated in creation, day and night – light and darkness. It is natural to experience ups and downs – ebbs and flows of closeness and separation from Hashem. The lows help us appreciate the highs so much more. While it is challenging to experience the hiding of Hashem’s Face in our lives, it helps when we remember that this spiritual darkness is part of a movement toward the light, without night we wouldn’t even notice the break of day. Like the waves in the ocean, at times we rise to our peak, and at other times we fall down in a thunderous crash. Life is about riding the waves, not allowing ourselves to go under – by being swallowed by the darkest sea-bed in a bone-breaking crash. Rather we must keep riding the waves as the cycle continues until the tide changes in gloaming light. Below are some practical tips for riding the waves, to reveal His light even within the darkest dark.

·       When You Open Your Eyes in the Morning, Recite Modeh Ani With Thankful Intentions – that Hashem woke you up from the darkness of night, to offer you a new delightful day. Awake with belief in G-d, for He believes in you and grants you another day to search for and discover His light. Hashem is playing the hide-and-seek game we used to play as kids. Let’s tackle the challenge with childish playfulness and gratitude.

·       Amplify and Spread Hashem’s Light by Reaching out to Others – There is no sweeter medicine for a bitter soul than to do a mitzvah and kindness for others. Visiting a sick person, helping take care of her needs, welcoming a new neighbor with a fruit basket, baking a cake for a simcha (happy occasion), and supporting a needy person. These are just a few examples of how you can elevate yourself through raising others.

·       Count Your Blessings and be Thankful for Being in a Better Place – Recalling even the little drops of goodness in your life will help you feel closer to Hashem, the Source of your blessings. I love this story of Rachel and Rabbi Akiva: When the daughter of Kalba Shavu’a betrothed herself to Rabbi Akiva, her father vowed to dispossess her. The young couple were so poor they had to sleep on straw, and Rabbi Akiva had to pick out the straw from his hair… Later Eliyahu came to them in the guise of a beggar who cried out at the door: “Give me some straw, for my wife in her confinement. I have nothing for her to lie on.” “See!” Rabbi Akiva observed to his wife, “There is even someone poorer than us, this man who lacks even straw” (Babylonian Talmud, Nedarim 50a).

·       Speak to Hashem and Call Him to Come out of His Hiding – If you feel far from Hashem, and are stumbling over walls of division, cry out from the depth of your desperation. Your yearning for Divine revelation will draw the Divine presence to you and uncover His hiding. Use your darkest moments as a springboard to bring about the greatest revelations in your life!

Igniting Ourselves and the World with Divine Light

 Parashat Teztave

Igniting Ourselves and the World with Divine Light

Letting Go of Taking Care of Others
Some people believe that when they go to the doctor or to an alternative healer, they can leave their ailment in the hands of a capable health professional to take care of it for them. Advertisements flooding us from left to right brainwash us to believe that if we only pay enough, all our troubles and needs can be taken care of. This is the opposite of the approach of EmunaHealing. We believe that people must learn to take responsibility for their own healing. The healer is only a facilitator. Therefore, we don’t even use the terms ‘patient’ or ‘client’ which indicate the passivity of the person seeking help with their spiritual, emotional, or physical health. The first thing the EmunaHealer explains to the people we work with is: “I can only help remove the thorns and thistles that block your way from moving forward in life and receive healing on all levels. Yet, it is upon you to actually walk on your path!” The same principle must be applied to everything in life, especially when it comes to the education of our students as well as our children. This is why at B’erot Bat Ayin we emphasize not only giving inspiring lectures but also teaching our students skills, so they will be able to continue to learn on their own.

Teaching our Dependents to Take Responsibility for Their own Lives
I recall many years ago, struggling with trying to stop taking responsibility for my son’s homework. My natural inclination was to remind, remind and remind until he completed his homework – together with my help of course! Yet most often children, whose mothers don’t remind them, or don’t even remember that their kids have homework, quickly learn to take responsibility for their own homework, which their teachers expect of them. For ‘helicopter moms’ like me, it can also be challenging to let go of taking care of our adult children, especially letting go of worrying about them, when they don’t take care of themselves properly according to our minimum standards. Yet, mothers, who won’t stop being over-protective, could G-d forbid prevent their children from getting married and starting their own families. The opening of Parashat Tetzave teaches us the importance of allowing our dependents to take responsibility for their own lives: 

ספר שמות פרק כז פסוק כ וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:

 “You shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the candles continually” (Shemot 27:20).

The Hebrew word for “to kindle” is לְהַעֲלֹת/l’ha’alot – ‘to raise.’ This teaches us that rather than continuing the endless spoon-feeding, our job, as parents and educators, is to raise our children and students to no longer be dependent on us. As Rashi explains based on the Talmud Shabbat 21a, when the kohen kindles the candle, he shall light it until the flame rises by itself. Since “The candle of G-d is the soul of a person” (Mishlei 20:27), we can apply everything written in our Torah verse to people.

Our Divine Mother – A Role model of Balanced Parenting
Hashem and his Shechina relate to us as role models of parenting. S/He doesn’t overprotect us by constantly removing obstacles from our path. Rather, S/He allows us to grow from our mistakes, thereby teaching us to rise to the challenge. Although Hashem’s Shechina is hidden, when we reach out for help, Hashem is always there for us. S/He, comforts our pain, gently encouraging us to forge healthy lives by illuminating the Torah path for us, from within the thorns of difficult darkness and despair in each challenging situation. The last part of our Torah verse: “To kindle or raise an eternal candle” refers to our continued tefilah (prayers) which may never cease. This teaches us that if we pray from the depths of our hearts, we will receive Hashem’s loving answer. The Talmud notices that it states, “and eternal candle” in singular, referring specifically to the middle candle which illuminates perpetually (Babylonian Talmud, Berachot 26b). This teaches us that while it is the job of people to ignite the majority of the candles, a metaphor for taking responsibility for our lives, the Shechina will ensure to keep the middle candle perpetually lit for us, as it states, “Your words are a candle for my foot, and light for my path” (Tehillim 119:105). Just as a mother – keeping healthy boundaries and giving her adult children space – would never forsake them, when they ask her for help, likewise whenever we feel lost in darkness, if we truly turn to Hashem, we can receive His guidance and help.

Igniting the Perpetual Light of our Soul
We are called upon to raise our souls to illuminate and cleave to Hashem perpetually. Even when we are busy with material matters. While our hands are folding laundry or doing dishes, our minds and desires can cleave to Hashem (Be’er Mayim Chayim, Parashat Yitro 19). The word נֵר/ner – ‘candle’ is an acronym for נְ'שָׁמָה ר'וּחַ/neshama, ruach – ‘soul, spirit.’ “The eternal candle” refers to our perpetual endeavor to keep igniting Hashem’s candle – the human soul. There will be ups and downs within our lives, yet every descent is for the sake of increasing Hashem’s honor to make it dwell within the lowest most earthly level. The last letters of לְהַעֲלֹת נֵר תָּמִיד/leha’alot ner tamid spell out תר"ד/tered – ‘going down.’ Every descent is for the sake of ascending (Ohev Yisrael, Parashat Tetzave). When we at times fall from our level of spirituality, we can elevate even this lowliness to become attached to the blessed Creator. This is the meaning of כָּתִית לַמָּאוֹר/katit l’ma’or – “crushed for lighting.” When we turn to Hashem within our constriction of feeling down and lonely, we can transform even the crushed and lowly part of ourselves to become the greatest light (based on Meor Einayim, Tehillim). On a universal level, perhaps the word לַמָּאוֹר/ma’or – “as illumination” alludes to the third Temple, as the redemption and what follows is described as light, like for example, “Arise, shine, for your light has dawned, etc.” (Yesha’yahu 60:1); (Rabbeinu Bachaya, Shemot 27:20).

EmunaHealing Exercise for Igniting Every Part of Your Being
1. Relax into a comfortable position and breathe slowly and mindfully.
2. Inhale Hashem’s life-giving light into your forehead and exhale any doubts you may hold in that place. Breathe perpetual light into your eyes and breathe out of your eyes any negativity you may have encountered. Inhale divine light into your nose and exhale any foul smell. Breathe light and sweetness into your mouth and breathe out of your mouth any kind of sourness and bitterness. Inhale the musical light into your ears and exhale any unpleasant noise and static from your ears.
3. Envision now how the seven openings of your face – two eyes, two ears, two nostrils and your mouth are now ignited with Divine light. Imagine a candle flame shining through each of these openings.
4. Breathe the candlelight into your chest, arms, and fingers, and finally into your hips, pelvis, legs, and feet. Visualize your illuminated self.
5. Let your mind drift to a challenging situation you are facing or have been facing. Tap into the frustration, pain, or lowliness. Where are these uncomfortable feelings residing in your body? Can you locate your pain?
6. Place your hands on the parts of your body that house your recent challenging situation. Breathe into the discomfort and distress of that place. Imagine breathing perpetual candlelight into these dark knots of constriction. Can you feel how the divine light enables your body to release the pain?
7. Now, envision a candle flame in your pelvic area and focus on the blue part hugging the wick. This part of the flame corresponds to your נֶפֶשׁ/nefesh, Ask Hashem to illuminate this lowest part of your soul with the flame of His eternal candle. As you breathe deeply into your pelvic area envision how completely illuminated it is becoming.
8. Breathe divine light into your diaphragm and envision a candle flame there in the middle part of your body. Focus on the main white part of the flame itself, which corresponds to the רוּחַ/ruach – spirit. Ask Hashem to enlighten this middle part of your being with eternal light. Discover how your lungs and heart are filled more and more with eternal light with each breath!
9. Focus on your head and face and breathe divine light into them. Envision breathing candle flames through each of the openings of your face. Focus on the aura around the flames that exists in pure potentiality. This part of the candle reflects your נְשָׁמָה/neshama. Ask Hashem to illuminate your face perpetually and envision His light igniting every part of your face.
10. As you allow yourself the wonderful tingling feeling of the illumination of your entire being, thank Hashem for being there for you through His Eternal light. Breathe into the potential of an even greater revealed light for you and for the entire universe at the final redemption. Recite softly, “Arise, shine, for your light has dawned” three times, then open your eyes.  

How do we Reexperience the Light of Matan Torah in our Lives?

 

Parashat Yitro

How do we Reexperience the Light of Matan Torah in our Lives? 

Finding the Divine Spark within our Own Selves
Sometimes I can’t fall asleep due to incessant worry. So many fearful thoughts keep me up at night while encircling my restless mind. What often helps me is to go to another room (not to wake my husband) to read Tehillim. But why do I get these anxious thoughts in the first place? Why can’t I embody what I preach? Why is it so hard to truly trust in Hashem? Since eating the forbidden fruit, we have all become blocked to various degrees from experiencing Hashem’s presence in our lives. This includes the estrangement from our own inner divine spark. Our negative emotions – such as worry and fear – are both the result of being detached from Hashem, as well as the cause for losing touch with our inner Divine spark. Spiritual healing is about removing the husks that block our Divine spark within. Through prayer, Tehillim recital, guided meditation, and energy work, we strive to get in touch with our inherent Divine spark. When we stood at Har Sinai ready to receive His holy Torah, we became totally attuned to Hashem’s Presence. Furthermore, when we heard the first commandment: “I am Hashem, your G-d, Who took you out of the land of Egypt, out of the house of bondage” (Shemot 20:2), we found Hashem’s ‘I’ within our own selves (Based on Sefat Emet, Bamidbar, for Shavuot, year 5627). Yet, the giving of the Torah happened more than 3,500 years ago. Then how can we tap into Hashem’s Divine Spark within our own ‘I’ today or tonight when we may be struggling to feel Hashem’s assuring presence?

The Two-way Street of Giving and Receiving Torah
The Sefat Emet (based on the Pesikta) explains how Torah learning is a two-way street:
Sometimes the Rav wants to teach, but the student doesn’t want to learn from the Rav. At other times, the student wants to learn from the Rav, but the Rav doesn’t want to instruct the student. Yet at Har Sinai, the Jewish people were prepared and eager to receive Hashem’s commandments, and Hashem was no less yearning to share His deepest truth with the children of Israel. This utmost mutual desire to give and receive is expressed in the following Torah verse:

ספר דברים פרק ה פסוק ד פָּנִים בְּפָנִים דִּבֶּר הָשֵׁם עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ:

“Face to face, Hashem spoke with you at the mountain out of the midst of the fire” (Devarim 5:4)

Not only did Hashem give us the Torah, He, furthermore, imbued the souls of the Israelites with the strength and preparation to receive the Torah. This is why the Sinaitic revelation is referred to at times as Matan Torah (The giving of the Torah) and at other times as Kabbalat HaTorah (The reception of the Torah). When a man is called up to the Torah in the synagogue, he thanks Hashem for giving “…us the Torah of truth” referring to Matan Torah. He continues to bless “…and implanted eternal life within us,” referring to Kabbalat HaTorah – preparing Israel to receive the Torah. For imbuing us with the ability to receive the Torah we praise Hashem during the dayenu song in the Pesach Seder, “If You only brought us close to the mountain without giving us the Torah, it would have been enough” (The Haggadah).

Recognizing the Divine Power Within Ourselves
The Torah includes the entire life and vitality of creation. Therefore, at Matan Torah, Hashem implanted the life of the world within us. Shavuot is called the ‘Day of the First Fruits, since the world was recreated and renewed on the day of the giving of the Torah. On that day, the Jewish people became purified from their yetzer hara (negative inclination). This enabled them to stand before Hashem at Mount Sinai with a purified heart, ready to receive the Torah. When Hashem spoke the first commandment: “I am Hashem Your G-d…” (Shemot 20:2), He revealed to them the power of His Divinity. Then the Israelites’ G-d-consciousness became so expanded that their souls left their bodies in their desire to cleave to the Creator. Yet, when each Jew recognized the Divine power from Above that was found within himself, then their souls were able to return to their bodies. This is why the midrash states, “The voice of Hashem is in His power (Tehillim 29:4) – in the power of each person. It is written in the singular form to indicate that each person recognized the Divine power within himself (based on Sefat Emet, Bamidbar, for Shavuot, year 5627). Through tapping into the Divine spark within we have the power to dissolve the yetzer hara which includes negative emotions such as anger, fear, and worry.

EmunaHealing Exercise for Experiencing the Divine Light Within
Based on Rachel Anisfeld, Torah and Inner Work, Parashat Yitro, Mount Sinai and The Divine Empowerment of Each of Us
1. Settle into a comfortable place and close your eyes. Breathe deeply and mindfully.
2. Before receiving the Torah, at Mount Sinai, the Israelites prepared themselves for this intense experience and went through a ritual cleansing. Let us prepare ourselves by clearing our thoughts. Just allow all your thoughts to settle.
3. Allow all your fluttering snowflakes of thoughts to settle. While they are all swirling around, you don’t have to do anything except allowing your thoughts to settle. Just allow your thoughts whatever they may be to be.
4. Envision your thoughts as colorful leaves of the trees falling during fall. While the wind blows, the leaves fall one by one until they settle into a pile of dry leaves on the ground.
5. Now imagine a mountain. Not just any mountain but a majestic mountain surrounded by a sacred atmosphere.
6. As you approach the mountain, feel yourself being filled with awe. All your petty fears and worries pale in comparison as they are transformed to awe of the sacred.
7. Now, the mountain you behold becomes filled with smoke. “The entire Mount Sinai smoked because Hashem had descended upon it in fire, and its smoke ascended like the smoke of the kiln, and the entire mountain quaked violently” (Shemot 2:18).
8. This sight is so awesome you begin to shake. Feel your body overcome by trembling. You can’t stop trembling and shaking in awe.            
9. You keep trembling as the sound of a Shofar keeps growing increasingly stronger. Not like a regular shofar, which starts strong and then fades. This shofar keeps getting stronger and stronger until you can hardly remain in the shade of the Shofar’s power.  
10. Then everything becomes silent. So silent and still. You no longer shake or tremble when you perceive a great Light descending on the mountain. The Light is so powerful and magnetic! You yearn for this Light. You yearn to dissolve yourself into its brightness.
11. As you feel yourself levitating, you are gently brought back to your body.
12. Now, you discover the Light shining so bright, shining on top of your head.  
13. Breathe the light into your forehead, to your eyes, nose, mouth, cheeks, and the back of your head. Your entire head is now like an ignited lightbulb.
14. Draw the Light into your lungs, heart, and diaphragm, all the way down to your belly button.  Now both your head and midriff are illuminated.
15. Breathe the Light down through your seat, legs, and feet, all the way down to your toes. As you recognize the Divine Light from Above within your own being, you are filled with such pleasure and joy beyond any happiness you have ever felt before. Envision how the power of your joy dissolves all negativity, worries, and fear.