What is the Connection Between Placing a Rail on Our Roof and Rebuilding Ourselves?

Printable Version

Parashat Ki Tetze

What is the Connection Between Placing a Rail on Our Roof and Rebuilding Ourselves?

Yearning for the Transformative Renewal of Youth

Mazal tov! Parashat Ki Tetze is here, indicating that I’ve gone through twelve new moon circles and journeyed another 365 days around the sun. A birthday is like a rebirth. It is a time for renewal on all levels, physically, spiritually, and emotionally. I’m so happy that my birthday – during the month of Elul – coincides with the period that we prepare ourselves for the universal birthday of humanity on Rosh Hashana. The sound of the Shofar, which we hear daily during this month, calls us to teshuva – return – and to rebuild ourselves. At this time, we are working on becoming all we can be and striving to rise to our higher selves. Rosh Hashana means Head of the Year. We must begin the process of our renewal by changing our mindset – our thoughts, our awareness, our worldview, and the way we perceive Hashem, others, and ourselves. Yet the longer we have journeyed around the sun the more set in our ways we become. I recently gave a lift to a young woman and asked her if she lived in Bat Ayin. She was surprised that I didn’t recognize her as the daughter of one of my best friends, here in Bat Ayin. She not only dressed differently but her facial expressions too had changed significantly. I explained that she looked so different from when I remember her as a teenager. “But that was so long ago, she replied,” although it was perhaps only about four years ago. This experience made me think of the difference between younger and older people when it comes to change and self-renewal. Besides more wrinkles showing on my face, how much have I changed during the last five years? Being faced with a person who clearly went through such major transformations, made me yearn to continue to make drastic changes for the better every day and year of my life. Yet, we cannot do anything without Hashem’s help, even to transform ourselves we need His continued Divine assistance. I pray for Hashem’s guidance to leave the humdrum of my habitual routine so I will too be able to “Sing to Him a new song; play well with joyful shouting” (Tehillim 33:3).

Why is the Mitzvah of Making a Rail Linked Specifically with a Roof of a New House?
One of the many mitzvot in Parashat Ki Tetze, my ‘Bat Mitzvah Parasha,’ (I never had one), is the mitzvah to make a rail on our roof. I always favored this mitzvah according to its simple understanding without being aware of exactly why. When we moved into our current home in Bat Ayin, my husband let me hammer in the last nail on the fence of our balcony, offering me the merit of reciting the preceding blessing: “Baruch Ata Hashem Elokeinu Melech Ha’olam Asher Kidishanu Bemitzvotav Vetzivanu La’asot Ma’akeh.” This blessing is only to be recited if the roof is truly obligated in a fence, it must be commonly used and have more space than 192 x192 centimeters (75.59 inches) and be eighty centimeters, or 32 inches high (like the requirement of a Sukkah). When I recently read Netivot Shalom’s explanation of the mitzvah of placing a rail on the roof, I understood better why this mitzvah is so dear to me.

ספר דברים פרק כב פסוק ח
כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי יִפֹּל הַנֹּפֵל מִמֶּנּוּ:

“When you build a new house, you shall make a guard rail for your roof, so that you shall not cause blood [to be spilled] in your house, that the one who falls should fall from it [the roof]” (Devarim 22:8).

Netivot Shalom asks why the mitzvah of placing a rail is associated with building a new house, and why it explicitly states “on your roof” as any place that constitutes danger such as a balcony, a pit, and a high place that qualifies for the mitzvah of placing a rail aren’t necessarily a roof. For example, the boundary of the Solomon Garden at B’erot is on a high mountain slope, posing a danger of falling down several meters, without a rail, which was installed when we expanded this garden almost six years ago.

Completely Changing Direction to Embark on a New Path

When doing teshuva, it is not sufficient to repent for any specific detail, rather we must completely abandon the path that brought us to commit whatever offenses and totally change direction to embark on a new path. This is the meaning of “When you build a new house.” When we recognize that our entire core is unfounded, what would it help to repent from any individual wrongdoing? We must desire to build a completely new house – that is – to rebuild the entire essence of our existence. When the Torah instructs us to make a rail on our roof, it alludes to the character trait of יִרְאָה/yirah – ‘awe’, as the numerical value of the word מַעֲקֶה/ma’akeh – ‘rail’ with the kollel (when counting one for the word itself) is the same as the numerical value of יִרְאָה/yirah – ‘awe’ (216). Likewise, a fence is associated with fear of G-d through its protective boundaries and rabbinical fences to prevent transgression of Torah prohibitions. The main protection to control our cravings from overstepping the proper boundaries is through the character trait of awe.

The Beginning of Rebuilding Ourselves is Through Rectifying Our Head

The roof alludes to a person’s head, just as the beginning of rebuilding ourselves starts with awe of G-d, which is compared to the rail, so must our renewal start with rectifying the head, with its seven apertures or gates: two eyes, two ears, two nostrils, and the mouth. Before these gates, we must place fences and boundaries through the character trait of awe. This is because all a person’s thoughts, speech, and actions are dependent on these apertures of the head, as our sages say, “The eye sees, the heart desires, and the body performs the transgressions” (Rashi, Shemot 15:39). The eyes, connected to the brain, begin everything. Therefore, we must begin by rectifying them, and then proceed to the rest of the openings of the head. This is the foundation of teshuva. “When you build a new house” – when you rebuild yourself anew, the first thing is to make a fence on your roof – through the character trait of yirah – awe. This is like receiving the Torah which also began with the character trait of awe as it states, “The entire nation that was in the camp trembled” (Shemot 19:16). Our Sages say that the Torah was given with dread, with awe, and with trembling.

Rebuilding Ourselves on Rosh Hashana Through Fear of G-d

Just as a person has a head, so does the calendar have a head which is the beginning of the entire year. This is all alluded to in “when you build a new house” – when a Jew wants to rebuild himself on Rosh Hashana, the way is to make a rail on the roof – to grab hold of the character trait of awe, just as we do during the service of the Days of Awe. Since these days are days of judgment in the upper realm, also below in this world, the corresponding service must be through awe. Simply speaking, this is because only through awe can repentance be established, as the foundation of teshuva is through awe. The time for all matters of teshuva and rectifications is during the month of Elul, whereas on Rosh Hashana the way to serve Hashem is by crowning Him King over every limb of our body. Elul is the time to prepare for building the new house and to awaken fear of heaven in all matters. For this reason, we blow the Shofar during the month of Elul, for the Shofar awakens awe, as it states, “Will a shofar be sounded in the city and the people not tremble?” (Amos 3:6). “Trembling removes the blood” (Babylonian Talmud Niddah 9a). This means that awe removes the impure blood of humanity. This is the first rectification of “When you build a new house,” as stated in the Zohar, the first mitzvah is to fear G-d, “The beginning of wisdom is the fear of Hashem” (Mishlei 9:10).

EmunaHealing Exercise for Self-Renewal Through the Metaphor of Building a New House

1. Sit down on a chair or on the ground and allow yourself to relax and feel at ease. If it feels right, close your eyes, take several deep breaths, and feel your heart rate slowing down. Envision descending a stairway. Count down from ten with each downward step you take. Ten, nine, eight, seven, six, five, four, three, two, and one. You have reached the bottom of the stairs. You are in a vast open space of emptiness.

2. All your old ways have become erased. As you keep searching for yourself you realize that you cannot find yourself for you have disintegrated into nothingness. Allow yourself to accept the feeling of nonexistence. It can be a scary feeling not knowing where you are and who you are. But within this uncertainty lies the hope of a new and better beginning. Are you ready to rebuild yourself and your life?

3. Let your mind ponder how you would start your entire life over. What would be your new foundation? From what kind of character traits would your new foundation be built? How will this new foundation be expressed in your thoughts, feelings, and actions?

4. Visualize building the foundation of a new home. Envision yourself pouring the concrete consisting of your new self-image. Imagine how the new home you are about to build is the embodiment of rebuilding your new self.

5. You are standing facing the awesome Creator of the universe. Allow yourself to be filled with awe, and dread of His greatness, as you start to tremble. Breathe slowly as you keep trembling in awe of G-d. Now imagine the outline of your new house, which is the embodiment of your renewed self. Envision the roof of your house as standing on sturdy pillars.

6. Tune into the roof which represents the most important part of yourself – your head. Which kind of windows does the roof have? Imagine how each of the windows corresponds to one of the openings of your head, the eyes, ears, nostrils, and mouth. What characterizes the windows of your home, and how does each of them correspond to the apertures of your head? Breathe into each of the windows of your house and their correspondent opening in your face.

7. Imagine the window rails corresponding to the fences and boundaries you need to place on your eyes, ears, nostrils, and mouth. Breathe awe of G-d into each of the apertures of your face.

8. Now envision the general rail on the entire roof of your house. How does it look, and feel? Is it made of concrete, wood, or metal? Is it made of latticework or of logs attached to one another? How big is the space between each log or the pattern in the latticework?

9. Imagine how each of the features of the rail on your roof corresponds to an aspect of your character. This visualization may not be so easy as it requires a lot of imagination. Do the best you can to tune into the sturdiness of your rail corresponding to the character traits that you have deeply integrated into your psyche. Look for any weakness in the rail and imagine rectifying its corresponding character trait.

10. Now, imagine your beautiful new home all complete, with a dining room, kitchen, living room, and bedrooms, with painted walls, curtains, and furniture. Can you feel happy and proud of your home? Scan everything in your mind’s eye and superimpose it on the rebuilding of your new self. Mazal tov! You Are embarking on a New Path of completely rebuilding yourself!

What is the Main Character Trait Through which our Forefathers Gained their Greatness?

Printable Version

Parashat Shoftim

What is the Main Character Trait Through which our Forefathers Gained their Greatness?

What is the Difference Between Jewish Mysticism and General Occultism?

Before I became Torah observant, I explored everything occult from astrology to palm reading, as well as Tarot Cards, Eastern Mysticism, and more. It was my attraction to spirituality and mysticism that eventually brought me back to Judaism via the kabbalah. The first class I was drawn to at the yeshiva was Derech Hashem by Ramchal. Learning about soul reincarnation has always intrigued me and I was privileged to study Arizal’s book on the subject with my husband. Today I wish I had more time to delve deeper into the secret of Kabbalah, as from all the Torah I’ve learned, it is Arizal’s teachings that bring me the closest to Hashem and spurs me to work on myself the most. As a child, I swallowed all the C.S. Lewis books on Narnia, and I loved to do magic tricks. Yet, I was far from as proficient as my husband who began his professional career during his teens as a birthday party magician. The next generation has been mesmerized by the magical witchcraft of Harry Potter. In EmunaHealing we learn that Narnia, Harry Potter, and the likes are all books connected with witchcraft and the klipah (husk) of the yetzer hara (negative impulse). Since children especially are sensitive to energy, we must be cautious to carefully screen the books they read. Not only food but also books need to be kosher. Any unkosher book, especially with pictures of crosses or idols, etc., closes the energy fields and distances us from Hashem. It is especially important to avoid having such books in the bedrooms where people sleep. Books about non-Jewish energy healing like Reiki could also be problematic. We may use our intuition to check book by book to tune into whether it is kosher or not. My teacher Chana Luke told us about a young man, who suddenly became wildly psychotic. It turned out that under his bed there was a stack of all kinds of less than kosher journals. When they removed these journals, he calmed down. Whereas general occultism tempts us to believe in all kinds of spiritual forces which diffuse our focus from the one and only G-d, the Torah-true kabbalistic masters teach us to perceive the underlying unity within our fragmented reality and thereby return us to the path of serving the Almighty one and only G-d.

The Limitations of Occultism and Spiritual Remedies

In Parashat Shoftim the Torah denounces all kinds of impure occultism and witchcraft, calling anyone involved with such practice an abomination which Hashem will drive out from Israel. Following the prohibition of these impure practices, the Torah directs us to be Tamim with Hashem our G-d:

ספר דברים פרק יח פסוק י לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף: (יא) וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל הַמֵּתִים: (יב) כִּי תוֹעֲבַת הָשֵׁם כָּל עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה הָשֵׁם אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ: (יג) תָּמִים תִּהְיֶה עִם הָשֵׁם אֱלֹהֶיךָ:

“There shall not be found among you anyone who passes his son or daughter through fire, sorcerers, cloud gazers, diviners of [auspicious] times, witches, one who interprets omens, or a charmer, a pithom sorcerer, a yido’a sorcerer, or a necromancer. For whoever does these things is an abomination to Hashem, and because of these abominations, Hashem, your G-d is driving them out from before you. [You must] be wholehearted with Hashem, your G-d” (Devarim 18:11-13).

The meaning of the word תָּמִים/Tamim is equivocal. Since the Torah contrasts the impure occult practices with the command to be tamim, it would make sense that the root תָּם/tam means ‘pure.’ This is how Ramban explains: “You shall be pure with Hashem your G-d” (Devarim 18:13). After the warning not to have any magicians, cloud gazers, and witches, the Torah teaches us to believe in our hearts that Hashem alone is Omnipotent from beginning to end. He is the only One who has the power to do and nullify, and therefore we should not listen to cloud gazers, sorcerers, diviners, or witches. We may in no way believe that their words will be fulfilled, but we should decree in our hearts that everything is in the hand of the Supreme One, G-d, the Almighty, Who does a person good, which was not predestined by his constellation and brings evil despite his constellation being good and fine. This is what they said about “go out of your constellation” (Ramban, Bereishit 17:1). This principle is vital for our times in which we are so inundated with all kinds of spiritual remedies upon which even Torah observant people rely. Ramban teaches us to realize that whether any of these practices including segulot from the Torah are going to work or not is totally in Hashem’s omnipotent hand.

What does it mean to be תָּמִים/Tamim with Hashem Your G-d”?

Rashi explains that “Be tamim with Hashem, your G-d” means to be wholehearted in all the trials in which Hashem tests us (Rashi, Bereishit 17:1). When you are תָּם/tam – then you are with Hashem your G-d. “Walk before Hashem whole-heartedly and depend on Him, and do not inquire of the future; rather, accept whatever happens to you with [unadulterated] simplicity, and then, you shall be with Him and become His portion” (Rashi, based on the Sifrei, Devarim 18:13). This implies that no matter what difficulty we may face, we must never lose faith. Everything is from Hashem! Since He is the ultimate good, we must wholeheartedly believe that every hardship is beneficial for us. It could be a test to help us grow, or alternatively, suffering comes to atone for any sin we may have committed. The difference between Judaism and other religious beliefs is that their beliefs are based on a variety of terrifying phenomena in nature. As a result of the Gentiles’ fears and traumas they resort to means which would foretell them what to expect and to try and take precautions against any disaster that the stars foretell. We, who are convinced that G-d always has our best interests at heart, do not need to be terrified. You may therefore best translate this verse as meaning: “You will be complete i.e., and at ease with Hashem your G-d when you are תָּמִים/Tamim – on the same wavelength as Hashem your G-d. Any evil in store for you which you would find by consulting your horoscope is not bound to happen anyway. Our patriarch Avraham is the best example of this. He thought that since according to his horoscope he would not have any children, G-d could not give him a meaningful reward. Yet, G-d taught him that he was above the zodiac and not bound by his horoscope (Babylonian Talmud, Shabbat 156); (Ohr HaChayim, Devarim 18:1). Tamim may also imply acquiring the most possible perfection for the human being and knowing Hashem by knowing His ways and becoming like Him as much as possible. This is the final perfection of humans intended by Hashem in the creation, when He said, “Let us make man in our image and likeness” (Sforno, Bereishit 17:1). Ba’al Haturim notices that the letter ‘Tav’ is large, indicating that if you walk whole-heartedly with Hashem, it is considered as if you have fulfilled the entire Torah from ‘Alef’ to ‘Tav’ (“from A to Z”).

Ready for Passionately Trans-Rational Dedication of Your Life to Hashem

The highest level of emunah is to totally trust Hashem without questioning Him even by a fleeting thought. This was the level of the Jewish people when we said, “We will do and we will hear” (Shemot 24:7), without even knowing what we were going to be commanded to do. We were then called יוֹנָתִי תַמָּתִי/Yonati, Tamati – “My dove My perfect one” (Song of Songs 5:2). When Avraham our father willingly followed Hashem to sacrifice his son Yitzchak, he embodied the highest level of being תָּם/tam. Although the Akeida (sacrifice of Yitzchak) was against all logic and against Hashem’s prior promises that Yitzchak would be Avraham’s successor, Avraham answered “Hineni! Here I am” – ready to perform Hashem’s will whatever it be. This is as it states, “O G-d, I desired to do Your will” (Tehillim 40:9). All Avraham’s desire and the purpose of his life was to align his will with Hashem’s will, to be completely bitul (nullified) to Hashem via Gratuitous Passionate Trans-Rational Dedication. Through the greatness of his love for Hashem he dedicated himself to fulfilling Hashem’s will even when it contradicted human logic. This is the great level of bitul through love which is higher than bitul through fear. Therefore, the mitzvah to be tamim with Hashem is greater than all other mitzvot, as it brings us to be with Hashem as the Sifrei states. Since becoming tamim with Hashem implies complete Gratuitous Passionate Trans-Rational Dedication, it is considered as if one has fulfilled the entire Torah from Alef to Tav (Netivot Shalom, Shoftim pp.114-115).

EmunaHealing Exercise for Integrating Wholehearted Dedication to Hashem

1. Make yourself comfortable, close your eyes, breathe deeply, and imagine yourself floating on a raft upon the soft waves of your favorite beach. (I always imagine floating on the holy waters of the Kineret).

2. Let yourself go completely and allow your raft to take you in whatever direction the wind blows. Fill your lungs with air and exhale as you let yourself trust completely that Hashem will stir your raft to secure shores.

3. Envision your raft becoming a cradle and you becoming an infant lying peacefully in your cradle as Hashem softly rocks you from side to side. Experience the pleasure of letting go of any control and just giving everything over to Hashem. The waves are soft, and you are comfortable, well-fed, and content. Just breathe into this lovely secure feeling.

4. Let your breathing be in tune with the waves. Take in the fresh sea air from your nostrils and exhale it through your mouth making a soft mmmmmm sound on the out-breath.

5. Recall a hardship that you suffered a long, long time ago, something that has already been resolved. Breathe into it, while remembering how in the end it all worked out for the good. If you try to re-experience the suffering you went through, feel how the pain has lifted now that you are aware of the happy ending of that story. Return to the cradle feeling how Hashem is rocking you softly.

6. Breathe in tune with the waves. Again, take in the fresh sea air from your nostrils and exhale it through your mouth making a soft mmmmmm sound on the out-breath. Now recall a recent hardship that you may still be suffering. Allow yourself to feel the pain, noticing where in the body the pain resides.

7. Breathe into the pain while feeling Hashem rocking you softly on the quiet waves. Make a conscious intention and speak words of trust within your heart. “Hashem everything is from You, and You are only Good, so EVERYTHING is ultimately good and for the good. While tapping into your emunah, envision the pain subsiding, melting into the waves, and disintegrating completely.

8. Are you ready to dedicate yourself wholeheartedly to Hashem’s will whatever it may be?

Imagine yourself and your raft attached to a larger boat. Wherever the boat goes, you follow happily and trustfully. You are becoming ready to do whatever Hashem asks of you, no matter how counterintuitive. Despite the odds and the ups and downs of your life, your trust in Hashem just keeps growing stronger and stronger. Imagining Hashem’s greatness and His Omnipotence helps you trust Him more and more and enables you to dedicate your life to serving Hashem.

9. Now, prepare yourself to complete the meditation and return back to regular consciousness, making a resolve for becoming תָּם/tam and serving Hashem in an even greater, purer, and more wholehearted way.

What is the Difference Between Tzedakah and Charity?

Printable Version

Parashat Re’eh

What is the Difference Between Tzedakah and Charity?

(Based on Netivot Shalom on Parashat Re’eh)

To Give or Not to Give – My Tzedakah Dilemma
The mitzvah of giving tzedakah can be challenging at times. It seems that people asking for donations always manage to call at the most inconvenient times when I’m in the midst of writing and not prepared to slowly repeat the numbers on my credit card. Then there are the beggars who usually knock on doors during the evening hours. When my husband used to work night shifts, I didn’t feel comfortable opening the door to beggars at night. On the other hand, being aware of the greatness of the mitzvah of giving tzedakah, I am haunted by guilt feelings whenever I feel compelled to turn down those who reach out for support. Furthermore, I know so very well on my own skin how it feels to be on the other side – to be the one who solicits for an excellent cause – but being told to call back at a certain hour several times before eventually being rejected. Although being a solicitor myself makes me empathize with other solicitors, to show my support, it also makes me less in a position to give to the innumerable good cause out there, because I have my own good cause that needs more support than I can ever afford. Yet, it is a positive mitzvah to give tzedakah to help poor people (Devarim 15:8; Rambam, Mitzvot Aseh 195), according to one’s ability. (Rambam, Matanot Aniyim 7:1), One who hardens his heart and doesn’t give violates a Torah command (Devarim 15:7-11; Rambam, Sefer HaMitzvot, Mitzvah Aseh 195). The Hebrew word for charity, צָדְקָה/tzedakah means far more than just that. Charity implies kindness performed from the goodness of one’s heart, doing more than what is obligatory. Tzedakah, on the other hand, means ‘justice,’ implying the obligation to help others. Ten percent of our income never belonged to us in the first place, Hashem entrusted us to be the custodian of this amount, to distribute it among the poor and use it to support worthy causes. When we keep this mitzvah of separating the ma’aser (a tenth of our income) we are performing an act of justice by returning the money to its rightful owners.

Why Does the Mitzvah of Tzedakah Outweigh All Other Mitzvot?

According to Rambam, we are obligated to be more careful to perform the mitzvah of tzedakah than any other positive mitzvah (Matanot Aniyim 10:5). Only, by means of this mitzvah is truth sustained and Israel established as it states, “With tzedakah shall you be established…” (Yesha’yahu 54:14). Furthermore, Israel is only redeemed through the merit of tzedakah as it states, “Tzion shall be redeemed through justice and her returnees through tzedakah (ibid. 1:27). What is so special about the mitzvah of tzedakah that it outweighs all other mitzvot? (Baba Batra 9a). The root of the mitzvah of tzedakah is emunah (faith) that everything we have in truth belongs to Hashem. We are not the owners of anything. It is not what we may mistakenly think “My strength and the might of my hand that has accumulated this wealth for me” (Devarim 8:17). Therefore, when we give, we return to Hashem what truly belongs to Him. This explains why tzedakah means justice. The perpetual awareness that just as everything that belongs to a slave indeed belongs to his master, so does everything – we think we have – in truth belong to the Master of the universe. This is the root of emunah. Since emunah is the most fundamental principle in the Torah, the mitzvah of tzedakah and Shabbat which also is all about emunah both outweigh all the mitzvot.

A Pleasant Demeanor is a Prerequisite for fulfilling the Mitzvah of Tzedakah

Parashat Re’eh teaches us that we must perform the mitzvah of tzedakah good-heartedly and with joy. If we gave tzedakah with an unpleasant demeanor we didn’t fulfill the mitzvah as it states,

ספר דברים פרק טו פסוק ז 

כִּי יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר הָשֵׁם אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת לְבָבְךָ וְלֹא תִקְפֹּץ אֶת יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן: (ח) כִּי פָתֹחַ תִּפְתַּח אֶת יָדְךָ לוֹ וְהַעֲבֵט תַּעֲבִיטֶנּוּ דֵּי מַחְסֹרוֹ אֲשֶׁר יֶחְסַר לוֹ: (י) נָתוֹן תִּתֵּן לוֹ וְלֹא יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ הָשֵׁם אֱלֹהֶיךָ בְּכָל מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ:

“If there will be among you a needy person, from one of your brothers in one of your cities, in your land that Hashem, your G-d, is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking… You shall surely give him, and your heart shall not be grieved when you give to him; for because of this thing Hashem, your G-d, will bless you in all your work and in all your endeavors” (Devarim 15:7-8, 10).

Rashi explains that some people suffer [as they deliberate] whether they should give or not give; therefore, it says: “You shall not harden [your heart].” Others stretch out their hand [to give], but then close it. Therefore, it says: “nor close your hand” from your needy brother: If you do not give him, you will ultimately become a “brother of the needy” [i.e., becoming needy yourself]. - [Sifrei] The Maor V’Shemesh explains that the reason we don’t make a blessing over giving tzedakah the way we make blessings for performing other mitzvot is that the mitzvah of tzedakah must be performed with joy, and since people often give tzedakah in a begrudging way and therefore don’t fulfill the mitzvah, we don’t recite a blessing beforehand to avoid saying a blessing in vain.

The Merit of the Mitzvah of Tzedakah Engender Cosmic and Individual Redemption

When we live with the emunah required for fulfilling the mitzvah of tzedakah, it will be natural for us to fulfill it with joy and a pleasant demeanor. We will moreover live a happy, carefree, and satisfied life without worries and fears of loss. When we realize that nothing belongs to us, we are freed from fear and worry that it will be taken away from us. On the contrary, if we suffer a monetary loss, we will remember that Hashem has given and Hashem has taken, to grant us atonement for any sins we may have committed. Yet, if we give with a grieving heart, we do not fulfill the mitzvah of tzedakah, since giving with a pleasant demeanor is not an extra added good intention to the mitzvah of tzedakah. Rather, it is the most essential part of the mitzvah. This is because emunah is the core of the mitzvah of tzedakah, whereas giving with a heavy heart is an expression of a blemished emunah. So, if we don’t give with a full heart, then it is considered as if we didn’t perform the mitzvah of tzedakah at all. This explains why “Israel is only redeemed through the merit of tzedakah.” When we achieve the level of performing tzedakah to perfection, with a clarified faith that everything belongs to Hashem, it will bring about redemption for the community and for the individual. A person who gives a coin to the poor merits to receive the face of the Shechinah as it states, “I will see Your face with tzedek [from the root of tzedakah] …” (Tehillim 17:15); (Babylonian Talmud, Baba Batra 10a). This applies even to a wicked person. When he perceives with complete emunah that everything belongs to Hashem, and G-d supervises all that happens to us, he is redeemed from his wickedness and is elevated to the highest levels.

EmunaHealing Exercise for Visualizing Giving and Receiving Tzedakah

(Based on Rabbi Aryeh Kaplan, Jewish Meditation)

1. Close your eyes and take several deep breaths. Fill your lungs completely on the in-breath and empty them all the way on the out-breath. Repeat this a couple of times, each time breathing deeper and deeper.

2. Let your mind wander to all your precious possessions. Perhaps a special fountain pen, or a sophisticated lightweight multitasking tablet with the most updated paraphernalia. It could be your lovely house, a favorite dress, or a pair of golden earrings. Anything that is uniquely yours, and that you would never want to part with. See if you can envision how each beloved item really belongs to Hashem, and you are only His entrusted servant who has received permission to use these items to serve Him.

3. Breathe into the process of relinquishing your precious possessions to Hashem, one by one. This isn’t easy and we can only do the best we can to at least get a glimpse of what the awareness that everything belongs to Hashem would feel like. After you have done your best to give up your personal ownership, imagine how Hashem is now giving each item back to you, for you to use to serve Him. Visualize how you use your devices to promulgate Torah and kindness, how you dress in honor of Shabbat, and welcome guests into your home. Making good use of the wealth with which Hashem blesses you.

4. Now meditate on the four letters of Hashem’s name. Visualize the shape of each of the letters. The small י/yud hanging in midair represents the first flash of wisdom. This letter is followed by the first ה /heh, the analytic insight that fleshes out the flash of wisdom in concrete practical ways. Now visualize the ו/vav – the hook – that connects the upper with the lower sefirot. At last, visualize the final ה/heh which brings everything down into this physical world.

5. These four letters of the Tetragrammaton contain the mystery of tzedakah. The first letter, י/yud, denotes the coin that we want to give. This letter is small and simple like a coin. The second letter ה/heh denotes the hand that gives the coin. Since ה/heh is the fifth letter of the alphabet, it has a numerical value of five, alluding to the five fingers of the hand. The third letter, ו/vav, which has the form of an arm, denotes the arm reaching out to give. Furthermore, in Hebrew, the word vav refers to a hook and has the connotation of connection, as the word for the conjunction ‘and’ is represented by the letter vav prefixed to a word. Finally, the fourth letter, the final ה/heh, is the hand of the beggar who accepts the coin. This is the essence of charity on a physical level.

6. Imagine that your hand is a heh, holding the coin represented by the small yud. Visualize how you stretch out your arm represented by the vav, to offer your tzedakah. Can you envision the poor person’s hand reaching out to receive your tzedakah?

7. Tzedakah can also be understood from a spiritual perspective. Hashem is the greatest donor, and the greatest tzedakah that He gives to us is existence itself. The yud again represents the coin. But this time, the coin is not of copper or silver, but it is existence itself. Yud has a numerical value of ten. Hence, it alludes to the Ten Sayings of Creation. Imagine yourself reaching out your hand represented by the heh to receive existence from Hashem. The greatest possible act of charity is G-d’s giving existence to us. Are you ready to open your hand to receive and claim your existence?

8. Since we have no claim to existence, we cannot demand that G-d give it to us as our right. Therefore, G-d’s giving us existence is pure tzedakah. Imagine Hashem’s hand, which holds the existence He wishes to give us, as the letter heh. The vav is His arm reaching out to us, to give us existence. Finally, visualize the last heh of the Name as your own hand, which accepts your existence. G-d even gives us our own hand through which we receive existence from Him.

9. Visualize the four letters of the Tetragrammaton. Begin by contemplating the yud, which is the smallest letter of the Hebrew alphabet, almost like a dot. Can you envision this yud as the initial point of creation? Imagine the yud as the first point of the Ten Sayings that brought creation into existence out of nothingness. Now imagine the first heh of the Name. This is the level of the Divine at which a vessel comes into existence to hold the abstract power of creation. Visualize how G-d is holding the power of creation, in order to give it to us. The opening at the top of the heh is the channel from G-d, while the opening at its bottom is the channel to us below. Imagine the heh both as a five-fingered hand as a channel for the forces of creation.

10. Now contemplate the vav. Can you visualize G-d’s power reaching out to us? Wanting to give? The most important letter is the final heh. This is our hand, into which we receive what Hashem is ready to give us. This final heh represents our ability to receive from G-d. The connection between the vav and the heh is extremely important. This is the connection between the giver and the receiver. To receive anything from G-d we must make this connection. Visualize the vav of Hashem’s arm reaching out to give, so to speak, interlinked with the final heh representing our hand to receive. Whenever you are ready you may open your eyes and return to the room with a new resolve to be more meticulous about giving tzedakah.

Why is Fear the Opening to Enter the Gate of Love?

Printable Version

Parashat Ekev

Why is Fear the Opening to Enter the Gate of Love?

An Instant Gratification Generation

We are an impatient instant gratification generation. Or perhaps it’s more accurate to say that our entire century is characterized by impatience and craving for instant gratification. Everyone wants a shortcut to reach their goals fast. Children skip grades, mothers buy instant soup and instant cake mix, while fathers drink instant coffee. We skip to the conclusion of a research article or read just the abstract. Even when we get our hands on a new novel, we cheat and read the end first. If we like it, we may go back to the beginning. Also, in Torah, we desire shortcuts that give us the deepest instant message in the fewest words. That’s why some students yearn for Chassidic pearls but may have less patience for learning the minutia of the detailed halachot to keep them to perfection. In our spiritual work, it seems that the last few generations connect much more to the concept of Ahavat Hashem – Loving Hashem – which Chassidism emphasizes – than to the concept of Yirat Hashem – Fearing Hashem – which is quite foreign even for many – I was going to say – ‘G-d fearing people’! The concept of fear seems too solemn and formal for our disrespectful generation. We want the skip to the real deep stuff, we want to connect; we want the umph in our spiritual service, and we want to feel Hashem’s closeness, but are we ready to do the hard work and go through all the steps to get us there?

Why does the Torah Ask us to Fear G-d before Loving Hashem?

In Parashat Ekev, we read that the first step in our divine worship is “only to fear Hashem:”

ספר דברים פרק י פסוק יב וְעַתָּה יִשְׂרָאֵל מָה הָשֵׁם אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה אֶת הָשֵׁם אֱלֹהֶיךָ לָלֶכֶת בְּכָל דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת הָשֵׁם אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ:

“And now, O Israel, what does Hashem, your G-d, ask of you? Only to fear Hashem, your G-d, to walk in all His ways and to love Him, and to worship Hashem, your G-d, with all your heart and with all your soul” (Devarim 10:12).

Netivot Shalom asks: since we know that Ahavat Hashem is at a higher level than Yirat Hashem why does our verse precede fear of G-d to love of G-d? The same question can be asked on Tehillim 111:10: “The beginning of wisdom is the fear of Hashem; good understanding to all who perform them; his praise endures forever,” and on the verses following the Shema Yisrael that emphasize loving G-d. The Talmud teaches that it is greater to fulfill the mitzvot from love rather than from fear (Babylonian Talmud, Sotah 31a). The positive mitzvot which are linked with ‘love of G-d’ are greater than the negative mitzvot connected with ‘fear of G-d.’ Yet, only by cultivating fear of G-d can we reach the level of loving Hashem and serving Him with heart and soul. Although loving G-d and cleaving to Him is the highest level and the end goal towards which we strive, due to our yetzer hara (negative impulse), we can only reach this level by first eradicating this negative impulse through obtaining fear of G-d. As long as we haven’t purified ourselves from this inherent negative inclination as it states, “for the inclination of man's heart is evil from his youth” (Bereishit 8:21), it is impossible to reach true love of G-d.

Fear of G-d – The First Step to Self-Refinement

According to Ohr HaChayim, the reason that G-d asks only that we serve Him out of fear, and that He is seemingly satisfied with this level of service is that fear is an all-embracing emotion. When a person is afraid of the consequences of doing wrong, he will make certain that he does not do anything wrong. Moreover, Moshe hints that fear, i.e., reverence for G-d is a prerequisite of love for G-d. This is understood from his prefaces of our verse with the word וְעַתָּה/ve’ata – “and now.” This teaches us that for now, initially, all that G-d asks for is to fear Him, although this is not the final goal in serving Hashem. The expression וְעַתָּה/ve’ata – “and now” also refers to teshuva (Rav Tzaddok of Lublin, Pri Tzaddik, Bereishit 8 based on Midrash Bereishit Rabbah 21). The midrash learns this concept specifically from our Torah verse. By means of fear of G-d we can repent as Rashi says, “Even though you did all this, His compassion and affection are still upon you, and with all that you have sinned against Him, He demands nothing of you, except only to fear [Hashem, your G-d]. How does fear of G-d help us to repent? Since the negative impulse that caused us to sin is not logical, it is not possible to uproot it through even the sharpest intellectual approach. Yet fear of G-d purifies the flesh and blood, therefore it is the foundation of teshuva. This is appropriate for preparing for the month of Elul – the month of teshuva! Through fear of G-d, we can remove the impure lusts and return to purity and acquire true love of G-d, for fear is the opening to enter the gate of love. The reason for this is that a Jew is a part of G-d from above, and the Shechinah dwells within us, therefore it is natural for a Jew to love Hashem. It is only the negative impulse that blocks our natural love of G-d. That is why it’s impossible to achieve love of G-d except through fear that refines and purifies us from negative cravings.

Tapping into the Light of Shabbat by Beginning with Awe of G-d

The main fear of G-d is awe of Hashem’s greatness. By feeling the greatness of the Creator in our hearts we come to have awe of Him. The way to come to awe and love of G-d is through contemplating the deeds of creation and its great wonders. This makes us in awe of Hashem’s infinitely great wisdom, though being mindful in this way of the greatness of Hashem’s creation, we can achieve both awe and love of G-d. The Zohar points out that the word בראשית/bereishit consists of the same letters as the two words יראה /yirah – ‘awe’ and ‘שבת/Shabbat.’ What is the connection between Shabbat and fear or awe of G-d? Shabbat is arousal from above connected with love of G-d, as we know that Shabbat is designated to be Israel’s soulmate (Midrash Bereishit Rabbah 11:9). Yet, only by purifying ourselves through fear/awe of G-d will we be able to tap into the light of Shabbat and the love of G-d inherent in the holy Shabbat. We learn this concept from the word Bereishit which means “in the beginning.” Only by beginning with awe of G-d can we attain the elevated levels of Shabbat. In the same way, we begin the new year with the days of awe where the emphasis also is on fear/awe of G-d.

Emulating Hashem is a Prerequisite to Achieving Love of G-d

Why are the concepts of awe and love of G-d separated by the clause “to walk in His ways”?

There are three levels: Through acquiring fear of G-d we purify ourselves from the inclination to go astray from the straight path which enables us to walk in Hashem’s ways, which in return brings us to the highest level of love of G-d. Thus walking “in all His ways” is a preliminary preparation for learning to love Hashem. To walk in Hashem’s ways means to emulate His character traits, just as He is compassionate so must we be (Sifri Parashat Ekev Piska 13). Therefore, loving our fellow Jews is a spiritual remedy for achieving love of G-d. By walking in all of Hashem’s ways and purifying our character traits we may be able to achieve true love of Hashem!

EmunaHealing Exercise for Activating and Balancing our Will with Hashem’

1. Make yourself comfortable wherever you are and allow yourself to relax into your seat. Let your thoughts pass through you as you notice them without judging them. Breathe deeply and relax even more.

2. As you breathe slowly, contemplate the deeds of creation and its great wonders. Contemplate the greatness of everything Hashem has created and keep recreating every single second. Can anyone emulate the formation of the fruits on the trees… the intricate ecosystem, the orbits of the sun and the planets. “The heavens recite the glory of G-d, and the sky tells of the work of His hands” (Tehillim 19:2). Think about how Hashem created humanity with such wisdom… contemplate in details of the human body and how each limp and organ work together to maintain us. Think of the amazing digestive system that no other than G-d could conceive of.

3. The wonders of Hashem’s creation arouse awe of G-d. “What is it that G-d asks…only that you fear Him.” Fearing Hashem is surely not such an easy thing. In absolute terms, serving Hashem out of fear is something very great indeed. Can you get a feeling of Hashem’s awesome greatness that makes you recoil? Get in touch with your own minuscule smallness compared to the Almighty’s unparalleled magnitude. You have the opportunity to serve the greatest, most elevated being in the world. Do not let this opportunity pass by but make yourself ready to serve with all your heart, soul, and might.

4. Envision your worldly desires and negative cravings as a thick, black cloud. Your unrefined lust to stuff your face with more food than is good for you; your jealousy of the possessions and talents of others; your base need for compliments and attention etc. Now visualize how your awe of G-d becomes a bright light that makes the black cloud of your negative emotions evaporate, purifying you from your unholy cravings.

5. Allow yourself to feel how the blocks that have been blocking you from cleaving to G-d, are releasing. See if you feel lighter and more ready to serve G-d now.

6. G-d is compassionate and forgiving, His kindness has no bounds, and He is the ultimate truth.

Every possible good character trait is the way of Hashem. We are commanded to walk in G-d’s ways, by emulating Hashem’s character traits. Which character trait are you ready to work on right now? Imagine yourself acting, speaking, and thinking through having acquired the desired good trait.

7. Keep breathing and meditate on the concept of “fear is the opening to enter the gate of love.” Open your heart to feel Hashem’s infinite love for you. Contemplate all the blessings in your life that He has granted you. Even if you are going through a rough time, there are always some moments of goodness within each challenging test. Let your feeling of gratefulness fill your heart and spill over to become the deepest love of G-d that you are able to experience right now.

8. Imagine going about your life with this inner feeling of love of G-d permeating your every thought, speech, and action. When you are ready, open your eyes and return to the room with a resolve to walk in the way of G-d and come closer to Hashem in every mundane task in your everyday life.

Is There a Limit to Lengthening in Prayer?

Printable Version

Parashat Vaetchanan

Is There a Limit to Lengthening in Prayer?

What is Wrong with Praying for a Specific Outcome?

Prayer is central in Judaism. One of the three pillars that the world stands on is service, which today refers to prayer (Pirkei Avot 1:2). The holy matriarchs and patriarchs pleaded with Hashem in heartfelt prayer, and Chana, the Mother of our Prayer, is known for lengthening in prayer for a son until she bore Shemuel. When I first came to Torah it was very difficult for me to pray, as it was something I had never learned to do or been used to. Even when I understood the Hebrew words of the Siddur, my mind would wander, and I lost focus. I asked my Rabbi for advice on this, and he told me to pray that I would be able to pray. That helped a little, but what really helps is having something of vital importance to pray for. Realizing that only Hashem has the power to grant my deepest aspirations, I would pour out my heart in prayer for a child, and I never stopped. Continuous prayer is needed for each stage of conception, pregnancy, birth, and child-rearing, and then for our son to find his other half, and it still doesn’t end here. Now, that thank G-d, Hashem has answered all these prayers, we continue to pray for a suitable home for the young couple. But is there a limit to how much we should pray? Can a person ever pray too much? It depends on what we are praying for. When I realized that praying for a specific outcome might not always be in our best interest, I stopped insisting in my prayer that Hashem grant my son and his bride a home in beautiful Bat Ayin. Although my husband and I are convinced that there is no better place for the young couple to start their married life than this loving, supportive community, our daughter-in-law- to-be feels otherwise. So, they have been looking in Jerusalem. It is quite challenging but realizing that only Hashem knows what’s really good for everyone, I changed my prayer from insisting that the couple find a place in Bat Ayin to praying that they find a home in a place that will be good for them.

Is There a Limit to How Much We Should Pray? Can a Person Ever Pray Too Much?

If a woman prays to marry a specific man, but he is not her predestined soulmate, her prayer can actually be harmful to her. Hashem may fulfill this prayer even if it goes against the master plan. Yet, just as it isn’t good for a child when his parents give in to his persistent cry for ice cream, it is not always in our favor to twist Hashem’s arm to grant us what we think we need. We cannot demand of Hashem what reality needs to be like, because we can never know anything for sure, we can only believe. There comes a place and time when we must accept Hashem’s will even if it may not be what we want. We are not in charge, and we mustn’t manipulate Hashem to fulfill our wishes. This is what Bilam tried to do through his witchcraft. Rather than praying for a specific outcome, Tefilah is to rise to the place where it is possible to receive the highest abundance that Hashem has dedicated specifically to us. The difference between manipulating Hashem and opening ourselves to receive Hashem’s blessing is very subtle. It can be compared to the prohibition to urge a person to give us an item that he doesn’t want to give. Asking is one thing, but to keep nudging is at best impolite and at worst bullying. So, too, in our relationship with Hashem, there comes a time when we must back off prayer. We learn a lesson on the limits of prayer in Parashat Va’etchanan. Moshe wanted so badly to enter the Land of Israel that he prayed for it 515 times, corresponding to the numerical value of the word וָאֶתְחַנַּן/Va’etchanan – “I beseeched,” and to the hours between Erev Rosh Hashana and the crack of dawn on Shemini Atzeret. Yet, Hashem did not even allow him to continue to pray for entering Israel. According to the midrash Hashem asked Moshe Rabbeinu to stop praying because otherwise, Hashem would have had to grant him permission to enter the Land. This teaches us the principle that it is possible to pray too much because it is considered as if the person ‘forces’ Hashem to do his will.

The Subtle Balance Between Asserting our Will and Aligning it with Hashem’s Will

In EmunaHealing we teach the importance of activating our will, as we recite in the Ashrei prayer: “umaspia l’chol chai ratzon” (Tehillim 145:16). This verse can be understood as

“Hashem influences and bestows upon each living being a will.” We all received a will. When someone doesn’t have a will, it is because she doesn’t reveal the will within her. Our will can be compared to gasoline, without which the vehicle will not move. We need a will to accomplish anything in life. Depressed people lose their will, and therefore have difficulty getting up in the morning. We need to actualize and live our will. לחיות את הרצון. The more we can peel off the various exterior layers, the more natural it is to be ourselves. Although we choose, we only choose a vessel, we need patience. We have no power over the results, we can only pray and accept that the rest is up to Hashem. There is a fine balance between activating our will and balancing it to align our will with Hashem’s and make His will our will (Pirkey Avot 2:4).

Will Moshe’s Prayers go Unanswered?

ספר דברים פרק ג פסוק כג וָאֶתְחַנַּן אֶל הָשֵׁם בָּעֵת הַהִוא לֵאמֹר: (כד) אֲדֹנָי הָשֵׁם אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ אֶת גָּדְלְךָ וְאֶת יָדְךָ הַחֲזָקָה אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיך וְכִגְבוּרֹתֶךָ: (כה) אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן:

“I implored Hashem at that time, saying, “O Hashem, You who let Your servant see the first works of Your greatness and Your mighty hand, You whose powerful deeds no god in heaven or on earth can equal! Let me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Levanon” (Devarim 3:23-25).

I always cry over Moshe’s deep desire to enter the Land of Israel. Although his prayer wasn’t fulfilled in his lifetime, I believe that the power of his prayer instilled within the Jewish people the desire to make Aliyah for all generations to come. Moshe yearned to unify Hashem in the land, as “Whoever lives outside of the land is like someone who doesn’t have a G-d” (Babylonian Talmud, Ketuvot 110b). Therefore, Moshe used the term “your G-d” throughout the book of Devarim, to say that since the Israelites are entering into the Land Hashem’s name is called upon them (Siftei Kohen, Devarim 3:25). Rashi explains that the word וָאֶתְחַנַּן/va’etchanan is from the root חִנּוּן/chinun – ‘a free gift.’ Although the righteous may base a request on the merit of their good deeds, they request only a free gift of the Omnipresent. Alternatively, חִנּוּן/chinun is one of ten terms that denote prayer (Sifrei); (Rashi, Devarim 3:23). Moshe’s prayer furthermore teaches us that we must always praise G-d and afterward pray for our needs. The beginning of Moshe’s praise corresponds to the praises we recite in the opening of the silent Amidah prayer, “Your greatness” corresponds to –“The great G-d;” “Your mighty hand” to – You are mighty;” “Who is a god like You in heaven to – “You are Holy” (Chizkuni). Despite the sweetness of Moshe’s prayer, Hashem refused to grant the wishes of his soul.

ספר דברים פרק ג פסוק כו

וַיִּתְעַבֵּר הָשֵׁם בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר הָשֵׁם אֵלַי רַב לָךְ אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה:

“Hashem was angry with me for your sake, and would not hear me, and Hashem said to me, ‘Let it be enough, speak no more to me of this matter’” (Devarim 3:26).

Despite our strong resolve and urgency to continue praying, we need to lower our expectations that Heaven must follow our wishes and dictates and have faith in and acceptance of the unknowable. Moshe accepts the fact that his prayers will go unanswered for now. Or rather, he understands that although Hashem always answers our prayers, sometimes the answer is no or not yet!”

EmunaHealing Exercise for Activating and Balancing our Will with Hashem’s

1. Let yourself relax on your chair or cushion and become aware of your breath. Take several deep breaths and feel your body settle down and relax.

2. Get in touch with your will. Ask yourself, “What do I really want?” Perhaps you can dismiss some of your cravings emanating from your lower will and focus on your deeper inner will – the will of your soul, to evolve toward your higher self and cleave to Hashem. Visualize yourself acting the way you really would want to act, possessing the positive traits you strive for, and thinking positive thoughts.

3. See if you can verbalize this vision in prayerful words such as “Hashem please empower and help me keep x mitzvah in a higher more complete way. You may repeat this prayer several times with greater intensity.

4. One of the reasons Moshe wanted so much to enter the Land was to be able to keep all the mitzvot that only apply in the Land of Israel. Get in touch with your own desire to live in the Holy Land. If you already live here, then tune into how you can better connect and appreciate this special merit for which Moshe cried and prayed numerous heartfelt prayers.

5. Take several deep breaths while you marvel at the wonder of the Promised Land and all its goodness despite whatever problems. Tune into the rose and disregard the thorns.

6. Return to focusing on your will. From where in your body does it emanate? Breathe your will into your head, throat, shoulders, arms, and fingers. Allow your will to enter your heart and penetrate it. Breathe your will into your stomach, liver spleen, and kidneys, and let your will flow down your legs all the way to your feet. Allow yourself to feel grounded in your will.

7. Take a few moments to get in touch with your higher will. Think of the five deepest yearnings in your life, perhaps you can connect each of your desires with one of your body parts. Before praying for them, take a moment to evaluate if your desires are aligned with Hashem’s will for you. You may adjust them to become more aligned. Keep in mind to pray more generally rather than for a specific outcome. Now, cry out to Hashem in heartfelt prayer for each of your desires while focusing on the body part where this desire resides. Then be still and breathe softly.

8. Let yourself hope that your prayers will be fulfilled, yet simultaneously let go of being demanding of Hashem. Accept that Hashem’s will is what ultimately determines the outcome of our prayers. See if you can rise to a place where you will be able to receive Hashem’s abundance for you. Whether or not it is Hashem’s will to grant you your wishes, accept whatever goodness Hashem has in store for you!

How do We Repair the Israelites’ Lack of Emunah?

Printable Version

Parashat Devarim
How do We Repair the Israelites’ Lack of Emunah? 

Tapping Into Flashes of Experiencing Divine Providence in Our Lives

We need a lot of emunah (faith) to live in Israel. When we were first married, I tried to make a budget. I would write our estimated income (Aliyah support, tutoring, my husband’s occasional private patients…) on one side of the paper and our expenses on the other. No matter how hard I tried, I couldn’t get the numbers to match up. So, I crumbled the paper and threw it in the garbage, raising my arms to Hashem, praying, “Hashem please take care of us!” and it worked. I don’t know exactly how since we both were full-time yeshiva students. Whenever people would ask “How do you manage financially?” I would raise my head on high and respond: “Hashem!” We lived this way for seven full years, and this experience – etched so strongly in my soul – has been imprinting the rest of our lives. Whenever facing thorny challenges not knowing how to untangle myself from worry and pain, I tap into my latent emunah buried in my experiential memory of living directly by the hand of Hashem.

Although we know it, our yetzer hara often makes us forget that Hashem is in charge of everything, and since He is ultimately good, everything that happens to us must be for the good. When we feel abandoned to chance, we can strengthen our emunah by tapping into our past experiences of being keenly aware of the Divine supervision in our lives. This is one of the main reasons for keeping the Jewish holidays instructing us to constantly commemorate Hashem’s miracles during the Exodus from Egypt, the giving of the Torah, the deliverance from the Greeks and from Haman and his Henchmen etc.  

Do we Believe in the Miracles that we Ourselves have Experienced?

Emunah is not only vital for living in Israel but is also the main principle of life in general, as it states: Chabakuk came and established the 613 mitzvot upon one, as it states: “The righteous person shall live by his faith” (Chabbakuk 2:4); (Babylonian Talmud Makkot 24a). Yet the Israelites – during their journey in the wilderness – struggled greatly with their emunah. Although they had experienced Hashem’s repeated miracles, being nourished by the heavenly manna and quenching their thirst from the miraculous well, they expressed their wavering faith through constant complaint and fear of conquering the Promised Land. In the first chapter of the Book of Devarim, Moshe admonishes the Israelites for their lack of faith in Hashem their G-d:

ספר דברים פרק א פסוק כט וָאֹמַר אֲלֵכֶם לֹא תַעַרְצוּן וְלֹא תִירְאוּן מֵהֶם: (ל) הָשֵׁם אֱלֹהֵיכֶם הַהֹלֵךְ לִפְנֵיכֶם הוּא יִלָּחֵם לָכֶם כְּכֹל אֲשֶׁר עָשָׂה אִתְּכֶם בְּמִצְרַיִם לְעֵינֵיכֶם: (לא) וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ הָשֵׁם אֱלֹהֶיךָ כַּאֲשֶׁר יִשָּׂא אִישׁ אֶת בְּנוֹ בְּכָל הַדֶּרֶךְ אֲשֶׁר הֲלַכְתֶּם עַד בֹּאֲכֶם עַד הַמָּקוֹם הַזֶּה:(לב) וּבַדָּבָר הַזֶּה אֵינְכֶם מַאֲמִינִם בַּהָשֵׁם אֱלֹהֵיכֶם:

“I said to you, “Do not be broken or afraid of them. Hashem, your G-d, Who goes before you He will fight for you, just as He did for you in Egypt before your very eyes, and in the desert, where you have seen how Hashem, your G-d, has carried you as a man carries his son, all the way that you have gone, until you have come to this place. But regarding this matter, you do not believe Hashem, your G-d (Devarim 1:29-32).        

Why did Moshe say: “In this matter you do not believe in G-d”? Moshe referred to the miracles when Hashem lifted the whole Jewish people out of Egypt just as a father carries his son. Yet, the Israelites did not even believe the miracles they themselves had experienced. This is alluded to in the Zohar’s well-known parable about the son who asks a stranger if he has seen his father, being oblivious that his father is carrying him on his shoulder. This is the meaning of “in this matter you did not have faith in Hashem your G-d.” In view of the continued miracles performed constantly by G-d there was no excuse for this lack of faith (Ohr Hachaim, Devarim 1:32). A child being carried on his father’s shoulders doesn’t necessarily see his father, likewise whenever we feel a lack of faith and distanced from Hashem, we are unmindful of Hashem’s perpetual protecting presence carrying us through the hardships of our lives.

We Need to Strong Rectified Emunah to Enter the Land of Israel

According to Rashi “this matter” in which the Israelites lacked belief refers to Hashem’s promises to bring them to the Land of Israel. Likewise, Rebbe Natan of Breslev expounds: Parashat Devarim is replete with words of rebuke for the Israelites causing their own delay to linger in the desert for forty years. This was due to the sin of the Golden Calf and the sin of the spies who blemished emunah, as it states, “But regarding this matter, you do not believe Hashem, your G-d (Devarim 1:32). The main tikkun (rectification) for entering the Land of Israel is emunah. This is “The strength of His works He related to His people, to give them the inheritance of the nations” (Tehillim 111:6). Since “the entire earth belongs to the Almighty; He created it and gave it to whomever He deemed proper, it follows that when He wished, He gave it to them, and when He wished, He took it away from them and gave it to us” (Rashi, Bereishit 1:1). Due to the Israelites’ lack of emunah in this principle, they caused their delay in entering Israel. This lack of Emunah also brought about the destruction of the temples and it strengthened the other side to expel the Jewish people from our land. To this day the nations still say: “You are thieves, by taking hold of the Land of Israel.” Israel’s blemished emunah in Hashem’s justified power to give us the Land of Israel empowers their claim. All exiles and destructions are caused by the Israelites’ lack of emunah in our right to the Land of Israel. Therefore, we read Parashat Devarim with Moshe’s rebuke about this matter (Devarim 1:32) the Shabbat before the ninth of Av, when we mourn for the exiles and destructions of the temples. The following shabbat we read Parashat Va’etchanan, to draw down the immense gift that Moshe granted us through his numerous prayers to come to the land of Israel (Likutei Halachot, Hilchot Chol Hamo’ed, Shomer Sachar 4). The current Aliyah surge indicates that more and more Jewish people are beginning to believe in our deserving the Land of Israel. This will with – the help of Hashem – silence the malicious claims against our inherent right to the Promised Land.

Only Through Emunah Can we Succeed

Whenever we are on the way to holiness and achieving great achievements, the doubts of ‘the other side’ attempt to confuse us and make us lose our connections with Hashem and kedusha.

To succeed in anything, we must believe in what we are doing. By strengthening our emunah in Hashem, we can learn to believe in whatever Hashem guides us to do. EmunaHealing is all about emunah. To succeed in EmunaHealing it is vital to believe in the power of spiritual healing. Even if we are beginners and our work is only 40% accurate, we still need to believe in our ability to channel Hashem’s healing power. Gradually very gradually we learn to become more accurate, and our channel will become more and more pure. Without this emunah we will be unable to achieve the desired results. For example, when I first started doing my annual juice fast, it didn’t work, because I stopped believing 100% that the juice fast was good for me. I was not in a supportive environment, my husband the Dr. doesn’t believe in juice fasts, and people were telling me that I looked horrible… I became more and more doubtful, and this lack of emunah affected my immune system, so I contracted an ear infection. In subsequent years, I have learned to protect myself from negative comments of others and believe in the efficiency of my annual juice fast to cleanse my body. Baruch Hashem, with this positive attitude and emunah in what I am doing I have experienced amazing healing results.

EmunaHealing Exercise for Tuning into Hashem’s Perpetual, Protective Presence

1. Settle yourself in a beautiful comfortable place where you can be alone with yourself and with Hashem. Breathe deeply and become aware of your thoughts.

2. Do you have any fears and worries that suck your energy and weaken you? Allow all these fearful worried thoughts to surface into your conscious mind. Explore them without judging them. Validate their existence and breathe into them.

3. Whenever we harbor negative thoughts, we are oblivious to Hashem’s presence in our lives. Remind yourself that Hashem is with you even within your fears and worries. Envision yourself as a child on the shoulders of your Almighty Father. Until recently you were unaware that you are riding on Hashem’s shoulders. Now breathe into this image of being carried by your Almighty Father, feeling supported and cared for. 

4. While continuing to breathe mindfully recall a potent memory where you clearly felt Hashem’s presence in your life. What did it feel like when you became aware of the divine supervision in your personal life. Tune into the feeling of emunah you had then.

5. Breathe into the emunah you had when you felt so supported by Hashem and amplify it. Can you tap into this feeling of faith right now?

6. Now meditate on the miracles you have experienced in your life, as you tune into your personal miracles imagine turning up the volume of your emunah as you would turn up the volume on your speaker or phone.

7. Imagine placing the emunah you experienced in the past into your handbag and bringing it into your present life. Can you superimpose your past emunah unto your current fearful and worried thoughts?

8. If your emunah could speak what would it tell your fears and worries? Give your emunah its proper voice and allow it to assuage all your fears and worries. You may want to extend this speech into a dialogue between your emunah and your negative thoughts. Imagine how they would respond to your voice of emunah but allow your emunah to get the last word!