Becoming a Dwelling Place for the Divine

 

Parashat Terumah

Becoming a Dwelling Place for the Divine 

Reminding Ourselves About the Purpose of Keeping Torah and Mitzvot

The other day in my Megillat Esther class, I was teaching the midrash about how Haman had an idol embroidered on his cloak (Midrash Esther Rabbah 7:5).  My students and I were discussing how even mitzvah observant Jews must beware not to have such an external relationship with our One and only G-d. It is unfortunately common to mistake the robes for the enrobed, the halacha – the guide – for the destination, forgetting that the word מִצְוָה/mitzvah derives from the Hebrew word צַוְתָּא/tzavta – ‘union.’  We came into this world only for one purpose: to unify with Hashem. The purpose and destination goal of keeping the mitzvot is to achieve deveikut – cleaving to Hashem. Even when we fulfill mitzvot, we must remember that the mitzvot aren’t unrelated entities, but a roadmap for how to achieve deveikut (cleaving to the Creator). The essence of the mitzvah lies in its connection to the root – to become attached to Hashem (see Building a Sanctuary in my Heart pp. 11-13). The problem is that Hashem is hidden, and we are easily distracted from being aware of His presence by enticing externalities, even when we are fulfilling mitzvot. When we live in the exterior dimension of the physical world, hurrying to finish our obligations, Torah and mitzvot, without a conscious closeness to the Giver of the Torah, we disregard the main purpose of our lives. It is as if we are just going about doing our own business to fulfill ourselves, even when engaged in Torah and mitzvot. Personally, in my busy life, I find it particularly challenging to keep keeping the mitzvot with an inner perspective of Whom I’m serving. I need to repeatedly learn Inner Torah, and spiritual Mussar (ethics), such as Netivot Shalom, and engage in meditation and hitbodedut to remind myself about being present in Hashem’s Presence. Rav Chaim of Volozhin, recommends that from time to time a person should take a break even from Torah learning to contemplate why he is learning and meditate on placing Hashem before him always (Nefesh HaChaim, part 4). 

How do we Build a Sanctuary in our Hearts?
At the beginning of Parashat Terumah we receive the mitzvah to build a sanctuary:

ספר שמות פרק כה פסוק ח וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:

“They shall make Me a sanctuary and I will dwell within them” (Shemot 25:8)

We would have expected the Torah to write ‘make Me a sanctuary and I will dwell within it.’ Ohr HaChaim notes, it does not say ‘within it,’ because the holy place where G-d will dwell is within the children of Israel. He, furthermore, asks, why the Torah refers to the structure as מִקְדַּשׁ/mikdash – ‘sanctuary,’ whereas immediately afterward and many times subsequently it is described variously as מִשְׁכָּן/mishkan – ‘Tabernacle’? Ohr HaChaim’s answer is that mikdash is a general positive mitzvah that always applies to all future generations and places even during exile. The Torah didn’t introduce this mitzvah with the term מִשְׁכָּן/mishkan referring to a temporary structure, so we shouldn’t think the mitzvah was only of a temporary nature (Ohr HaChaim, Shemot 25:8). Since the mitzvah to build a mikdash applies perpetually, the Torah explicitly writes that it is for the sake that Hashem’s Presence will dwell among Israel. Therefore, it follows that the way we can fulfill the mitzvah of building a sanctuary even during exile is by building a sanctuary in our hearts. But how do we go about opening our hearts for Hashem to dwell within us?

The Unity of the Mishkan and of the Souls of Israel Invites the Divine Presence                              Moshe heard three things from the lips of the Almighty that startled him. When the Holy One, blessed be He, said to him: “Let them make Me a Sanctuary, that I may dwell among them,” he replied: Master of the Universe, “the heavens and the heavens of the heavens cannot contain You” (I Melachim 8:27 ; Midrash Tanchuma, Parashat Ki Tisa 10). Containing Hashem’s infinite Presence within us finite beings seems like an oxymoron. Yet, when we unite, the whole of the Jewish soul-pool expands to become greater than the sum of our individual souls.  

 ספר שמות פרק כו פסוק ו …וְהָיָה הַמִּשְׁכָּן אֶחָד:“                .so shall the Mishkan become one” (Shemot 26:6)...“

The mishkan is called “one” because it connects all its particular parts. The word “one” in general includes multiplicity within unity. In the same way, Hashem is One and includes everything (Ibn Ezra, Shemot 26:6). Malbim extends the concept of the unity and oneness of the mishkan to the souls of Israel. Since every Jewish soul has a divine spark, when we are united, all the divine sparks together become the Shechina. Once the individual lights of each soul are fused, they become transformed to illuminate as one great light – the light of the Shechinah, in all her splendor, that comes to dwell within us. 

Uniting to Become a Cosmic Body for the Soul of the Universe to Reside                                        Hashem connects the entire macrocosmic body – all the worlds from beginning to end, to become one complete unified entity, in which the wisdom of the Creator is revealed. This was the intention of the Tabernacle and Temple in Jerusalem – the undivided city. There, all the souls of the Jewish nation unite to become like one person, whose soul includes all the spiritual sparks found in the Divine brilliance, illuminating the entire world with His glory. Our prayers and holy deeds flow to that place from wherever we are in the world. Through this unified direction, we can fulfill our spiritual goal to illuminate and actualize our souls, as it states, “Make me a Tabernacle and I will dwell within them.” When we unify in this Holy Place, we become a complete entity and cosmic body – the dwelling place for the cosmic Soul – Hashem. Each of the parts of the mishkan corresponds to a soul part and a limb in this cosmic body. The two tablets in the Ark correspond to the neshama – the seat of the brain – right and left. To receive the Torah, we need both a sense of vision to read it and ears to hear the tradition of our Fathers in the Oral Torah. These correspond to the poles that carry the Ark, as it is known that both the visual and auditory centers are connected to the brain. The Cherubs upon the Ark allude to chaya and yechida. They spread their wings on high, from where they send their light to those who merit prophetic Divine visions. It was, therefore, from above the lid of the Ark that Hashem spoke with Moshe. The Menorah corresponds to ruach and alludes to Binah (human wisdom). It is connected to the heart as it states, “The Heart understands…” (Zohar, Part 2:116b). The Copper Altar in the Temple courtyard corresponds to the digestive system – the vessels of the nefesh (Malbim, The Allusions of the Mishkan).

EmunaHealing Exercise for Building a Sanctuary Within Your Soul

Inspired by Rachel Anisfeld, Torah and Inner Work, Parashat Terumah, Becoming a Mishkan, a Dwelling Place for Divine Presence.

1. Settle yourself and your breath in a comfortable seat. You may close your eyes and relax even more, as you become aware of your body. With each breath open yourself up more to receive Hashem’s light.  

2. Visualize the Ark of the mishkan and mikdash. “Its length as two and a half cubits, its width a cubit and a half, and its height a cubit and a half” (Shemot 25:10). Note how all its measures were half, as if broken off, like the broken tablets within it. Tune into the broken place within your soul – your place of vulnerability and pain3. Breathe into your incompleteness and lack. Become aware of all your many needs, for which you pray. Allow yourself to feel your emptiness and desire for Hashem to fill you.

4. Envision the winged Cherubs as your spiritual aspirations and yearnings. Get in touch with your highest aspiration. Do you yearn to become more aware of Hashem’s Presence in your life? Do you aspire to attach yourself to Him? Just as Hashem revealed Himself to Moshe between the Cherubs upon the Ark, your spiritual connection derives from the middle point between the wings of the Cherubs.

5. Breathe the light of your higher self into your forehead, into your entire face and head, allowing the light to flow down over your shoulders, arms, and fingers. Open your lungs to let the light wash over your chest, torso, and legs, all the way down to your feet.

6. Envision the light of the Menorah bringing understanding to your heart. Contemplate your innermost quandary in life, as you breathe into the lights of the Menorah that you envision upon your heart. Perhaps you find a deeper understanding of the enigma that you have pondered for so long. Allow the light of the Menorah to illuminate your path, clarifying the purpose for which you were created, and how to attain it.

7. Now, breathe into your guts below your belly button, corresponding to the Copper Altar in the Temple Courtyard. Just as the digestive system digests the food and turns it into ashes by means of the heat and the fire of the stomach, so does the fire from heaven consume, burn, and break the sacrifice down to its root element.

8. Your guts are the place of breaking down, processing, and integrating your highest aspirations received from the Cherubs, coming down upon the Ark – your mind and Torah Wisdom, then brought into the Menorah – your illuminated heart. Now, your digestive system processes all these levels of Divine influences down through your legs – thighs, knees, and feet – all the way down to each toe.

9. Imagine now, your entire being as a resting place for the Divine. Let yourself feel the tingling feeling of each part of your body being illuminated by Divine light, from top to toe – channeling the Divine light from your highest head to your lowest foot.

10. Now, open yourself to be present to Hashem’s Presence in your life. Allow your mind to fathom the mysteries of the Divine, while your heart opens to feel Hashem’s compassion, attaching yourself to the Shechina. Even within your guts, you can reveal the hidden Shechina. Your entire being – all five parts of your soul and their corresponding body part – yearns to cleave to Hashem. Allow yourself to tap into the divine within every part of your being!                                                                                       

 

 

What are the Six Constant Mitzvot and how do we Practice them?

 

Parashat Mishpatim

What are the Six Constant Mitzvot and how do we Practice them? 

Meditating on the Six Constant Mitzvot Whenever We are Waiting
Many years ago, on one of my international speaking tours, I was staying in a home in South Africa, which was also the home of the family dog. To keep the dog away from certain parts of the house, a tall gate separated my room on one side of the house and the bathroom on the other side. The gate was supposed to remain unlocked during my stay to allow me to use the bathroom. When I awoke in the middle of the night and needed to use the facilities, I, unfortunately, discovered that after the rest of the family had retired, a late arriving family member had accidentally locked the gate. As I didn’t want to wake anyone up, I had no choice but to exit the back door into the garden. When I was ready to return to bed, I found to my horror that the backdoor had shut in a way that locked me out. I was now stranded in the cold garden for who knows how many hours, without a book or anything to do. That’s when I remembered the six constant mitzvot and meditating on them was a consciousness-expanding experience beyond words. Since then whenever I’m waiting for someone or something, I try to use the time by reconnecting with the six constant mitzvot. It is also recommended to make an effort to ponder the Six Constant Mitzvot during the blessing which immediately precedes the Shema each morning.

What are the Six Constant Mitzvot?

There are six mitzvot that apply to all Jews, in all places, at all times, inasmuch as they are “duties of the heart.” These six mitzvot correspond to the six cities of refuge – designated places where an unintentional murderer could flee to escape possible revenge by one of the victim’s family. As a person’s negative impulse is also – with poetic license – referred to as a ‘murderer’ of sorts, these six mitzvot are constant “cities of refuge” where we can ‘flee’ from our negative impulse (Based on an article by Rabbi Ari Enkin). In Parashat Mishpatim we find a reference to the six cities of refuge:

ספר שמות פרק כא פסוק יג וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה:

“But one who did not stalk [him], but G-d brought [it] about into his hand, I will make a place for you to which he shall flee” (Shemot 21:13).

Rashi explains that the place of refuge refers to the camp of the Levites. (Rashi, Shemot 21:13; based on Babylonian Talmud, Makot 12b). The forty-eight cities designated for the Levites included the six cities of refuge as it states: “Among the cities you shall give to the Levites, shall be six cities of refuge, which you shall provide [as places] to which a murderer can flee. In addition to them, you shall provide forty-two cities” (Bamidbar 35:6).
The Sefer HaChinuch, a commentary that explains all the mitzvot in the Torah according to the system of Maimonides, relates the six constant mitzvot to the “cities of refuge”:

ספר החינוך - אגרת המחבר שִּׁשָׁה מֵהֶן שֶׁחִיּוּבָן תָּמִיד, לֹא יִפָּסֵק מֵעַל הָאָדָם אֲפִלּוּ רֶגַע בְּכָל יָמָיו, וְאֵלוּ הֵם - א. לְהַאֲמִין בַּשֵּׁם. ב. שֶׁלֹּא לְהַאֲמִין זוּלָתוֹ. ג. לְיַחֲדוֹ. ד. לְאַהֲבָה אוֹתוֹ. ה. לְיִרְאָה אוֹתוֹ. ו. שֶׁלֹּא לָתוּר אַחַר מַחֲשֶׁבֶת הַלֵּב וּרְאִיַּת הָעֵינַיִם. סִימָנָם שֵׁשׁ עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם:

There are six mitzvot that we are obligated to keep constantly. We should never ignore these mitzvot even for a moment during all of our lives. These are them: 1. To believe in Hashem; 2. not to believe in anything besides Him; 3. to conceive of His oneness; 4. to love Him. 5. to be in awe of Him; 6. not to wander after the foreign thoughts of our heart and the vision of our eyes Their mnemonic is “Six cities of refuge shall there be for you” (Bamidbar 35:13); (Sefer Hachinuch, Iggeret Hamechaber).

The Six (Seven) Constant Mitzvot and Their Related Associations
The Six Constant Mitzvot may correspond to the six walls of our home. The ceiling represents our constant remembrance of G-d who is always above us. The floor, recalling prostration during worship, reminds us not to worship any entity other than G-d. The front wall reminds us that G-d is One. The walls to the right and left remind us to love and be in awe of G-d. The back wall, and by extension the back door, teaches us not to ‘sneak out the back’ and stray from the ways of the Torah. (Based on an article by Rabbi Ari Enkin). According to Rav Yitzchak Ginsburgh each of the six mitzvot likewise corresponds to one of the six directions. They are also associated with a patriarch, a sefirah, and an inner sense depicted in this chart:

Constant Mitzvah	Direction	Sefirah	Inner Sense	Soul
Belief in existence of G-d	Above	Netzach/ Victory	Security	Moshe
Not believing in other gods	Below	Hod/ Glory	Acknowledgment	Aharon
Belief that G-d is One	Front/East	Tiferet/ Beauty	Compassion	Ya’acov
Love of G-d	Right/South	Chesed/ Kindness	Love	Avraham
Fear/Awe of G-d	Left/North	Gevurah/ Strength	Fear	Yitzchak
Not straying after negative thoughts	Behind/West	Yesod/ Foundation	Truth	Yosef
Prayer	Middle point	Malchut/ Kingdom	Lowliness	David

The Six Constant Mitzvot as Consciousness-Anchors

The above chart is the outline of the meditation, which is both mystically potent, and very practical and easy to apply to daily life. Once we have learned the associations there is no limit to the depths we may reach through this kind of Jewish meditation, wherein the conscious and subconscious elements of the psyche, the intellect, and the emotions merge together in harmony and creative endeavor. If we take the time and make the effort to meditate and contemplate the deep secrets of time and space hidden in the Torah, we are able to come to the same conclusion as Ya’acov: “How awesome is this place! This is none other than the house of G-d and this is the gate of the heavens” (Bereishit 28:16-17).  

EmunaHealing Exercise for Fulfilling the Six Constant Mitzvot

Based on Rabbi Yitzchak Ginsburgh, Living in Divine Space Essentially, the meditation is to picture oneself inside a cube, or ‘sanctuary,’ defined by these six mitzvot. 

1. Make yourself comfortable and breathe slowly and mindfully. Allow your thoughts to pass through you, without judging them. Imagine each thought as a gust of wind blowing on your face and then subsiding.
2. Envision yourself enveloped by divine lights from all six directions: Visualize first the light above you. Breathe into this light and envision how it is spreading downward, enveloping you from all directions, even below your feet. Now, breathe the light into your front side. Allow it to become your guiding light. Keep breathing the light into your right side, and then to your left. Finally, allow the light to spread to your backside, protecting you from the rear.
3. As you visualize the light shining on you from above, mentally recite the first commandment from the Torah: “I am G-d, your G-d, who has taken you out of the land of Egypt, from the house of slaves” (Shemot 20:2). Notice how this mitzvah is not only believing in G-d passively, but it implies believing in Him as an active redeemer.
4. Open your awareness to the eternal Power who takes you out of all states of bondage and confinements. (In Hebrew, the word Mitzraim, “Egypt,” also means metzarim, ‘confinements.’). Let yourself be filled with an infinite feeling of trust (bitachon) in G-d.
5. Imagine your connection to G-d as a rope. Envision yourself climbing upward on this rope. Whenever you may feel confined or trapped by your present state of being, you can at any time break through the feeling of confinement and rise to live at a higher level of reality through your belief in G-d.
6. Now, visualize the Divine light below your feet, as you mentally recite the second commandment from the Torah: “You shall have no other gods before Me” (Shemot 20:3). Imagine the Divine light from below dissolving any belief in powers other than G-d that you may ever have believed in. It could be natural spiritual forces, angels, doctors, medicine, and the power of your own strength. Your sincere and single-minded commitment (temimut) to G-d will allow you to realize that all reality is controlled by no one other than G-d.
7. Your steadfast emunah prevents you from disconnecting from the ‘rope’ of belief in G-d and protects you from falling down into the earthly quicksand of reliance on natural forces.
8. Envision the Divine light in front of you as you mentally recite the Shema: “Hear O Israel, G-d is our G-d, G-d is one/ Shema Yisrael, Hashem Elokeinu, Hashem Echad” (Devarim 6:4). Keep breathing slowly as you contemplate the absolute unity of G-d. Review in your mind how all your experiences ultimately originate from one single source, G-d, and that G-d is the only ultimate reality, whose essence encompasses all beings.
9. Contemplate how G-d’s unity implies that everything we experience comes from and is G-d. If G-d is absolute goodness, it follows that everything must be ultimately good. What appears to be bad is only due to our warped vision, distorted by our own idea of how things should be. Hear, O Israel: Hashem (Havayah – Compassionate/Kind) is our G-d (Elokeinu – who appears to us through His attribute of judgment), Hashem (Havayah) is One (Everything is but an aspect of Hashem’s absolute kindness).
10. Envision the Divine light to your right, as you mentally recite, “You shall love Hashem your G-d with all your heart, and with all your soul, and with all your might” (Devarim 6:5). Once you have contemplated Hashem’s unity, you are now ready to open your heart and let it be filled with love of G-d. Let the question “Who could desire anything other than Hashem” caress your right arm, chest, and shoulder. Get in touch with how your awareness that G-d is the ultimate source of all reality and how it arouses your love of Him.
11. Envision the Divine light to your left, as you mentally recite, “Now, O Israel, what does Hashem your G-d ask of you, but to fear…” (Devarim 10:12). When you genuinely love G-d, you would never ever want to do anything that could separate yourself from Him, i.e., anything prohibited by the Torah. Tap into your fear of severing your bond of love with Hashem, as you breathe into your left arm, chest, and shoulder.
12. Focus on both your right and left side – the tandem of your love and awe of G-d. These two mitzvot together becoming the “wings” of the soul, which constantly elevate all our good deeds, prayer, and Torah learning to Hashem.
13. Now, Envision the Divine light to your rear, as you mentally recite, “You shall not stray after your heart and after your eyes…” (Bamidbar 15:39). This is the mitzvah of guarding your mind and heart from foreign thoughts and desires to protect your precious relationship with G-d from dissolution. Understand how foreign enticements prevent your life from being truly productive. Ask Hashem for strength and protection from the temptation of looking for G-d in ‘paths’ or ‘trips’ other than the Torah. Ask for protection from allowing these kinds of thoughts to catch you off guard.
14. Now, Envision Divine light both in front of you and behind you as you tune into the tandem of Hashem’s unity while steering clear of foreign thoughts.
15. Tap into the light above our head and below your feet as you recall and anchor yourself to the two first mitzvot in the Ten Commandments: The belief in One G-d (above) and the denial of any other deity or independent power (below).
16. Take some slow deep breaths and recall each of the six constant mitzvot and their respective directions: From your right and your left, in front of you and behind you, and above and below. Repeat this while visualizing yourself surrounded by Divine light from all these six directions:
17. Focus your awareness on the middle of the six-sided cube. From within this inner place of the seventh dimension, open your heart to express your deepest innermost prayer. Ask Hashem for the one thing you desire most in life. Then recite “וַאֲנִי תְפִלָּה/va’ani tefilah – …and I am prayer” (Tehillim 109:4). Repeat this phrase with the intention that “my entire existence is prayer.” Now imagine offering your ‘I’ to surrender it to the infinite all powerful Creator as your highest prayer.

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.

How do we Enact a Spiritual Exodus to Heal the Traumas of Exile?

Parashat Beshalach
How do we Enact a Spiritual Exodus to Heal the Traumas of Exile? 

Is there a Connection between the Three Primal Fears and Jewish Mothers’ Syndrome?
In my spiritual healing course, I recently led a workshop about The Three Archetypal (Primal) Fears, based on a teaching from Rabbi Yitzchak Ginsburgh (Body Mind and Soul, pp. 91-118). This teaching traces the origins of disease back to the three core traumas of the Jewish people. The main fear of the collective consciousness of the psyche of Israel is the fear of exile, the communal state of disease. The Talmud likens the three major exiles of the Jewish people – Egyptian, Babylonian, and present (the exile of Edom) – to a man being attacked by a wolf, a lion, and a serpent, respectively (Babylonian Talmud, Berachot 13a). The Jewish people have lived for thousands of years with these three archetypical fears. We have been traumatized by each of the exiles, which has left a different spiritual scar on our souls. These scars derive from our collective unconscious, yet they also express themselves on an individual level – each person experiences different ‘collective childhood wounds’ according to her particular predicament and tikkun (rectification). My workshop elicited the following heartfelt question from one of the participants: “I have a question that may relate back to the Three Primal Fears. I was speaking with a friend who observed something I have also noticed, which is the difficulty of some Jewish mothers to letting go of their almost adult and adult children. This tendency expresses itself on many different levels, including the inability to accept the adult children’s decisions and lifestyles, causing many Jewish mothers to become over-critical and questioning without focusing on the good positive points of our children. I’m curious about how the three fears we were learning about might be affecting this pattern. Also, I am looking for my resources to respond in a way that is healing to the person and the system. Any thoughts?

Summary of the Three Primal Fears and Their Emotional Derivatives
The Trauma of the Egyptian Exile Corresponds to the Wolf
Before we attempt to answer this very thoughtful question, let us briefly clarify the concept of the Three Primal Fears. The trauma of the Egyptian exile corresponds to the archetypical Wolf – which represents the fear of rape. Rape can also be extended to emotional and psychological violation – experiencing someone else invading our personal space physically and/or psychologically. The syndrome of the fear of the Wolf thus includes various power struggles, control issues, and co-dependence. This is a residue of slavery in Egypt. The slavery experience elicited the fear of not being in control. There is a link between the Egyptian exile and the wolf – זְאֵב /ze’ev, its gematria (numerical value) being 10, corresponding to the Ten Plagues of Egypt. 

The Trauma of the Babylonian Exile Corresponds to the Lion

The fear of the Lion is the fear of murder elicited by the Babylonian exile through which our Temple – Lifeline – was destroyed. In its wake, innumerable Jews were cruelly massacred. This fear can be extended to the general fear of death and of the unknown. It is also the fear of being consumed, expressed through the feeling of being overwhelmed that there is not enough of us to handle everything in life. This fear is a residue of the trauma of all the countless nations that persecuted and murdered us.

The Trauma of the Current Edomite Exile Corresponds to the Serpent
The fear of the Serpent represents the fear of sin and insanity – the fear of losing our mind due to sin. “No one commits a sin unless he has been overtaken by temporary insanity…” (Babylonian Talmud, Sotah 3a). The primordial serpent tempted Chava to eat from the Tree, by confusing her mind regarding Hashem’s command. Amalek, the direct descendent of Esav, and the ancestor of the Roman Empire – is the incarnation of the primordial serpent. The gematria of עֲמָלֵק/Amalek is 240, which equals סָפֵק/safek – ‘doubt,’ indecision, insecurity, confusion, paranoia. The venom of Amalek seeks to cause our soul to lose its mind. This syndrome is the root of all mental illnesses such as depression, bipolar, eating disorders, personality disorders, and much more. In our time we witness an incredible increase in the list of mental disorders, just beginning with the letter “A” we find antisocial behavior, anorexia, autism, Alzheimer’s, and more.  

The Three Primal Fears as Expressed Through Jewish Mother’s Syndrome
So how does Jewish Mother’s Syndrome which many of us struggle with connect with the Three Primal Fears? It seems to me that somehow all three primal fears are at play to various degrees in Jewish mothers’ fear of letting go of their adult children.

Fear of the Wolf expresses itself through the primary fear of losing control, which makes it difficult to let go of our adult children. We are gripped by this fear when we have no idea of where our adult child may be and when s/he will return. When they return after midnight our heart may be pounding that perhaps something happened to them… G-d forbid… Our fear of losing control over our adult children is an irrational fear as we have already lost that control, years ago. Therefore, this fear of losing control is only causing ourselves unnecessary sleepless nights, and therefore it is time to learn to trust and overcome this fear.

Fear of the Lion – the fear of death – is expressed through the fear of what could happen to our children if we let go of taking care of them. We are afraid that without our care, they may not take proper care of themselves. The helicopter mom’s fear is not only the fear and concern for their adult children’s health but also the fear for their lives. They fear something terrible could happen to them when they do x y or z. Although this is a rational fear and often our adult children won’t make themselves the kind of nutritious food that we offer, they also may leave the house for hours during the cold winter night without a hat or a jacket. Even if their neglect of themselves may cause them to become sick, G-d forbid, nevertheless, we must work on allowing them to learn the hard way from their own experiences and mistakes.

Fear of the Serpent is the fear of not being able to understand and remain close to our children. We are afraid that our adult children will grow apart from us as they form their own outlooks and way of life. Their possible rejection of our path may be painful, and we may feel lost and left out when they no longer admire us or accept our advice. Especially in our time, everything moves and changes so fast that it is hard for older adults to keep pace with all the modern technology that our children are involved in. At times we are afraid that their new path may be corrupt and impede their integrity and eternity. Looking back to the time when we ourselves were young adults may afford us a bit of relief. We may have considered our parents backward and old-fashioned, but later we relearned to respect and endear them. When we accept the temporary distance as being only a phase in our young adult child’s life, we can develop patience and acceptance of both our children, ourselves, and the situation. 

Letting go of Fears and Allowing Our Children to Grow into Independence
All our fears concerning our adult children are damaging not only to ourselves but also to them. Our children need the freedom to not always share their inner thoughts with their mom. Young adults need the spontaneity of not being compelled to tell their moms where they are at any given moment and when they plan to return. They also need independence to learn how to take care of themselves. Since we cannot take care of our children for the rest of their lives, there must be an appropriate gradual cutting point that is right for them, rather than determined by our fear. Yet, due to our worries, they feel torn and may even feel guilty when they cannot always act in ways that will assuage our fears and worries. Therefore, when we work on healing our primary fears and traumas, we are not only engendering personal healing, rather we have the opportunity to heal our collective traumas by breaking the pattern of our collective fears affecting not only our children but all generations to come.

ספר ישעיה פרק יא פסוק ו

וְגָר זְאֵב עִם כֶּבֶשׂ וְנָמֵר עִם גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם: (ז) וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן: (ח) וְשִׁעֲשַׁע יוֹנֵק עַל חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה:

“The wolf shall dwell with the lamb… The lion shall eat straw like the cow. A suckling shall play at the hole of the serpent. And a weaned child shall put his hands on the serpent’s nest” (Yesha’yahu 11:6-8).

EmunaHealing Exercise for Letting go of Our Adult Child and Restore Sanity
1. Find a private comfortable space and pay attention to your breath. Inhale to a count of 7, hold your breath for a count of 4, and exhale to a count of 8. Repeat this sequence three times.
2. Now, allow your breath to find its own pace. Keep breathing naturally and notice that you are entering a calmer space.
3. Tune into a situation where you felt lonely and left out by your adult child. Tap into your worries and self-doubts induced by the fear of the insanity of the Primordial Serpent.
4. Place your hands on your forehead and visualize Hashem being with you in this situation, assuring you that He is with you in your loneliness. He is always with you at every moment and every situation.
5. Breathe into the awesome light of Hashem’s presence. Recognize that there is a power beyond our own limited way of viewing reality. To overcome mental distortion, we need to transcend our own limited self-image, and preoccupation with self and develop awe for Hashem bringing us beyond our personal problems.
6. Examine your feelings and thoughts. What does it feel like when you feel detached from your children? Do you feel hurt? What thoughts were you thinking at the time? Can you begin to think differently? Can you be with your adult children and love them, without looking to them as your source of happiness?
7. Can you learn to be alone without being lonely? Can you overcome your fear of the Serpent by learning to love yourself enough that you can become your own best companion?
8. Place your hands on your heart and breathe into the belief in a loving G-d – the source of all goodness.  Tune into your inherent emunah (faith) in Hashem: Breathe into the truth that there is nothing besides Him. He gives life to the entire world at every moment. Without Him there is no life.
9. Your adult children don’t exist solely to fill the void of your unmet needs. Do you need the love and admiration of children and grandchildren to be happy? Allow yourself to meet your own needs by loving yourself sufficiently, to bring more peace and satisfaction.
10. Can you let go of your need to be needed? Your desire to feel that your nurturing love produces an effect – a child who loves us back. Can you let go of the picture in your mind of your child and how s/he will fulfill your needs and desires?
11. Allow yourself to strengthen the emunah in your heart to overcome your fear of the Lion – the fear of death – the fear of the unknown and the unknowable.
12. Keep breathing while placing your hands on your belly. Can you let go and let Hashem take over control? Strengthen your bitachon (trust in G-d) by realizing that ultimately no one else is totally in control of anything.
13. Recite internally inside of your guts: “Only Hashem leads, guides, supervises. Whatever I have is from Him. I’m ready to overcome the fear of the Wolf by realizing that I cannot control my children. Whatever happens to them is from Hashem for their and our ultimate good.
14. We sometimes forget that when we can view our adult children with some detachment when our reactions to them are no longer based on expectations or being dependent on them, we are then able to love them fully and freely.
15. Breathe into the acceptance that your adult child is not here to complete you, give you a fulfilled life, or meet your needs. Allow your fears of losing control, death, and insanity to melt away so you begin to heal the collective traumas of our people and thereby learn to genuinely love.

Herbal Remedies from the Judean Hills

Easy access links to Rebbetzin Chana Bracha's Herbal Remedies:

The Book of Bereshit
Parashat Bereshit: Plants Connect Heaven and Earth
Parashat Noach:  אֶתְרוֹג – Etrog – Citrus Medica
Parashat Lech Lecha: Chaste Tree Berries
Parashat Vayeira: Sage – a Salvation Bush Saving Us from All Illness
Parashat Chayei Sarah: Self-Assurance from the Strong, Independent Mullein
Parashat Toldot: Spiny Hawthorn: A Thorny Heart Healer
Parashat Vayetze: Thyme - Courage to Cleanse
Parashat Vayishlach: Rosemary- Symbol of Faithfulness & Love
Parashat Vayeshev: Lemon Balm- Calming, Sweet, Honeybee Herb
Parashat Miketz: Calendula - Sunshine Flower
Parashat Vayigash: Aloe Vera - A Superior Skin Healer and Emergency Burn Treater
Parashat Vayechi: Jerusalem Sage - Year-round, Resilient, Reliable Friend

The Book of Shemot

Parashat Shemot: Dandelion - Reviving Your Inner Child
Parashat Va'era: Milk-Thistle – A Thorny Liver Remedy
Parashat Bo: The Strong, Musty Scented Protective Rue 

Parashat Beshalach: The Seven Fruits of Israel
Parashat Yitro: Nourishing, Mild, Mucilaginous Mallow
Parashat Mishpatim: Plantain - Accessible, Edible, Effective, Bug-Bite and Skin Healer
Parashat Terumah: Benefitting from Burning Nettle 

Parashat Tetzaveh: Myrtle: Fresh, Upright, Evergreen Symbol of Success 

Parashat Ki Tisa: The Bitter, Detoxifying, Amalek-Eliminating Myrrh
Parashat Vayakhel-Pekudei: The Spiritual Protective Warming Energy of Cinnamon

The Book of Vayikra

Parashat Vayikra: Chickweed –The Sweet, Gentle, Powerful Star-shaped Healer
Parashat Tzav: עולש – Chicory – Cichorium Intybus
Parashat Shemini: Hyssop – The Humble Herb of Freedom
Parashat Tazria-Metzora: Rockrose – A Carefree Evergreen with Spring Petals
Parashat Acharei Mot-Kedoshim: Shepherd’s Purse - Calming, Comforting, Soothing
Parashat Emor: Lamb’s Quarters: G-d-Given Most Nutritious Edible Weed
Parashat Behar: My White Broom Rebirth
Parashat Bechukotai: My Self-planted Mulberry Fairy-Tale Tree

Shabbat Pesach: Was Horehound One of the Bitter Herbs for the Pesach Seder?

The Book of Bamidbar

Parashat Bamidbar: The Rose – A Symbol of Love
Parashat Naso: English Walnut: The Majestic Loner Tree
Parashat Beha’alotcha: Garlic - A Natural Antibiotic, Stamina Strengthener, Indigestion Causing Plant
Parashat Shlach L’chah: The Hardy, Humble Honeysuckle
Parashat Korach: Feminine, Balancing, Heart Opening Geranium
Parashat Chukat: Refreshing, Sweet, Uplifting Mint
Parashat Balak: Noble, Verdant Bay Leaf Tree
Parashat Pinchas: Capers and a Rebbetzin’s Shabbat Confession
Parashat Matot/Masai: Prickly Burnet: Pot-Shaped, Paradisiac Thorn of Division

The Book of Devarim

Parashat Devarim: Helpful Herbs before Fasting
Parashat Va’etchanan: Lemongrass: Cleansing, Energy Transforming, Mind-Clearing Herb
Parashat Eikev: Purselane: Omega 3 Rich, Welcome Volunteer, Summer Latecomer
Parashat Re’eh: Calamint: Inconspicuous, Sorrow Soothing, Sweet Smelling Herb
Parashat Shoftim: Soothing, Relaxing, Mood-lifting Lavender
Parashat Ki Tetze: Black Seed Sprinkled on Bread since Talmudic Times
Parashat Ki Tavo: Most Bitter, Soul-Inflicting Wormwood
Parashat Nitzavim: The Holy Apple Orchard
Parashat Vayelech: Castor Oil – The Natural Detoxification Agent
Parashat Ha'azinu: Pure, White Yom Kippur Surprise
Parashat V’Zot Habracha: Basil: Soul Reviving, Gentle Plant of Peace