Stepping Inward on Our Internal Divine Ladder

Parashat Vayetze

Stepping Inward on Our Internal Divine Ladder

During the Darkness from Without How Can We Illuminate Our Lives from Within?

Having entered the darkening winter period, during the month of Kislev, we seek the inner light. As the days reach their shortest point, we focus our attention inward, to open the curtain layers of our souls. Although we know that Divine sparks are hiding there, how can we tap into them and feel the deep spiritual connection for which we yearn? How can we illuminate our lives with true inner light from within, and detach from our need for the outer approval of others? In synchrony with the sense of Kislev, this week’s parasha initiates a series of parshiot that centers around dreams. Dreams are doorways to uncover our innermost thoughts, fears, and aspirations (Berachot 55b). Although sleep is a sixtieth of death, dreams are a sixtieth of prophecy (Babylonian Talmud, Berachot 57b). By paying attention to our dreams, we can break through the layers of our psyche and tune into our inner core. When we engage in dream work888888, we may reveal inner aspects of ourselves that have not yet congealed on the surface of our consciousness. An eight-year-old boy asked his father, “Are we alive and real, or are we only part of G-d’s dream?” The father turned to Rav Shlomo, who answered, “We’re truly alive in G-d’s dream!” (Holy Brother, Inspiring Stories and Enchanted Tales about Rabbi Shlomo Carlebach p. 91). When we look deep inside, we can tune into G-d’s dream. This is what Ya’acov discovered. Yet, how can tapping into our aliveness in G-d’s dream illuminate our lives?

Letting Go of Knowing

In order to really know Hashem, we need to detach ourselves from the analytic faculties of knowing learned from the Tree of knowledge. Just as when falling asleep, we need to turn down the volume of our external consciousness to tune into Hashem’s light within. To know something you don’t know, you must go through the process of not knowing. Ya’acov’s most prophetic dream brought him to this place of not knowing:

ספר בראשית פרק כח פסוק טז: וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ הָשֵׁם בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּ:

“Ya’acov awoke from his sleep, and he said, ‘indeed Hashem is this place, but I knew it not’” (Bereishit 28:16).

What was it that Ya’acov didn’t know? He exclaimed: “I didn’t know it was a holy place, had I known, I wouldn’t have slept there!” (Rashi ibid.). Ironically, it was through the dreams he had when sleeping that he came to know something he didn’t know. When we recognize “I didn’t know,” that’s the moment we begin to know. When we feel ignorant, we finally start to know. So, we must learn not to fear letting go of ‘knowing’ in order to really know. It’s like allowing ourselves to experience lifting our foot from the lower rung of a ladder before we place it firmly on the next rung. 

The Spiritual Ladder Within

Indeed, in Ya’acov’s prophetic dream, he sees a divine ladder connecting heaven and earth:

ספר בראשית פרק כח פסוק יא וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא: יב) וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ: יג) וְהִנֵּה הָשֵׁם נִצָּב עָלָיו:

“He arrived at the place and went to sleep there because the sun had set. He from the rocks of the place and placed [them] at his head, and he lay down in that place. Then he dreamed and behold! a ladder was positioned on the ground and its top reached to heaven; and behold, angels of G-d were ascending and descending upon it. And behold, Hashem was standing over him…” (Bereishit 28:11-13).

 

מדרש רבה בראשית פרשה סח פסקה יב ר’ חייא ורבי ינאי חד אמר עולים ויורדין בסולם וחד אמר עולים ויורדים ביעקב…

According to Rabbi Chia they [the angels] ascend and descend on the ladder, but Rabbi Yanai said, they ascend and descend in Ya’acov (Midrash Rabah, Bereishit Parasha 68, Piska 12).

According to the Midrash, Ya’akov was looking into himself. This is learned from the word ‘bo’ “...Behold, angels of G-d are ascending and descending [on] it (bo). The word ‘bo’ is the preposition ‘on it,’ but ‘bo’ also has the meaning ‘in it’ or ‘in him.’

Our Relationship With G‑d is Relationship with the Self

The inner relationship between G‑d and the world is not merely as a relationship between the Creator and the created, but rather a link between the surface level of reality and the depth of reality. ‘G‑d’ is the term employed to describe the underlying structure of all of existence, including human existence. A relationship with G‑d means a relationship with our own inner core, with the reality of our reality. Alienation from G‑d means alienation from the depths of the self.

שפת אמת ספר בראשית - פרשת ויצא - שנת [תרמ"ז]                                                                        

כי באמת האדם עצמו הוא הסולם ויש בו פנימיות הנשמה חלק אלוה ממעל רמז לבחי’ וה’ נצב עליו כנ"ל:

In truth, the person himself is the ladder, and within him is the inner neshama – a part of G-d from Above, this hints to the aspect of “G-d was standing upon him” (Sefat Emet, Bereishit, Vayetze 5647).

The reality of a dream itself is internal. How can we express Torah if we do not find it within ourselves first? Torah is about tapping into the essence of what we are and where we are from and how it connects. We must develop the ability to see Torah within our selves, learning to look within and see how we are connected to Torah. Only from that Source can we bring Torah into the world. Although intellectual analysis, is clearly necessary and part of the thinking processes, it is absolutely fundamental that our Torah derives from the Divine within us. It is only when we can connect to the essence of ourselves that we are capable of bringing true Torah into this world.

Spiritual Healing Journey for Tapping into the Treasure of Our Soul

Through spiritual healing we can break through the exterior layers that separate us from our Divine essence, to look within, connect and reveal our innermost point. Our inner spark of Hashem – our neshama – knows exactly what we need, to be 100% healthy and fulfill our mission in the world. However, we are so entrenched in our bodies and in the physical world that we are often unable to tap into the buried treasure of our souls. Below is a short, spiritual healing exercise, or if you will, guided meditation, to help us get in touch with our higher neshama and access Hashem’s light within. The metaphor of Ya’acov’s Ladder symbolizes connection, linking us to G-d, earth to heaven, and matter below to spirit Above. Various levels of consciousness exist between us and our Divine selves. Each rung represents a gradual ascent whereby we can earn wisdom and perfection one step at a time. As the ladder has no moving parts, it symbolizes ascension by way of personal desire and effort. The ladder also reminds us that reaching the highest realms of consciousness is not a short, swift journey. Yet, keep in mind that no journey is without its rests and pauses. Therefore, whenever we require a respite during our spiritual ascent, the rungs of the ladder provide us with the support and strength we need, until we are ready to take our next step upward. 

EmunaHealing Exercise to Climb Your Inner Ladder

1. Sit comfortably in your chair, close your eyes, take several deep breaths, and let go of anything you may be holding on to. Breathe in Hashem’s life-giving energy, breathe out, tensions, negativity, and worry.

2. Imagine in your mind’s eye a ladder, try to visualize its shape and color. Is it a small indoor ladder, or a larger gardening ladder? Is it made from wood, metal, or another material? What is its color? Perhaps, it has more than one color? How many rungs does it have? 

3. Now imagine yourself standing at the bottom of this ladder. Which difficulties and fears make it hard for you to take the first step to ascend the ladder? Perhaps it is negative habits, addictions, lashon hara, mitzvot that are difficult for you. Try to identify these blocks and then allow yourself to connect with the light of Hashem, which always comes down from Above.

4. Open yourself to bring Hashem’s light into all your negative actions to melt them away. Then take the first step to the first rung of the ladder.

5. Now look up at the second rung. What blocks you from taking your next step? Which negative emotions are you struggling with, anger, worry, fears and doubts? Focus on bringing Hashem’s light into all your negative emotions and melt them away.

6. See if you feel like taking another step onto the next rung of the ladder. Otherwise, just remain on the second rung and imagine Hashem’s light within you. Our bodies are continually filled with Hashem’s light and love even when we don’t see it or feel it, we know that we are permeated with Divine light.

7. From your place on the ladder, send Hashem’s light and love to the person sitting to your left. (If you are not meditating in a group setting, just send light to anyone).

8. Imagine that you receive this light from the person sitting to your right and then send it further to the person on your left. This light will continually move around in the circle through everyone around this table. (When meditating alone imagine receiving light from anyone).

9. After about 1-5 minutes of this exercise, slowly go down each of the rungs of the ladder until you reach the ground.

10. Take a few deep breaths, and release your arms and legs, then open your eyes. 

Re-digging the Wells of Our Soul

Parashat Toldot

Re-digging the Wells of Our Soul

How are the Wellsprings that Yitzchak Re-dug Linked to Our Psyche?  

Yitzchak is known for digging wells. Digging wells is also a metaphor for digging deep within our own character and psyche, probing the inner recesses of our hearts and soul. When we dig deep within, we may discover hidden traces of negativity that don’t show up on the surface. A person with a gevurah (judgmental) personality, like Yitzchak, will generally be harder on themselves because they can detect even small traces of imperfection or insincerity. We are all made up of multiple layers. Our surface layer isn’t always aligned with the subconscious, concealed layers of our psyche. Even the most seemingly kind and caring person may have problems deeper down without being aware. These repressed parts of our personality may unconsciously influence our relationships with Hashem, with others, and with ourselves. In Emunahealing we can release the concealed blocks one by one through premeditated prayer. When we succeed to remove the blocking subconscious layers of our personality, we may be able to tap into the “well of the living waters” of our soul – our highest superconscious level – the very core of our souls that is even more deeply embedded within our psyche. Yet, how can we learn from Yitzchak to cut through the hard rock formations to tap into our true inner light – the sparks of the Divine?

How Does the Concept of Divine Soul Differ from Freud’s Theory of the Psyche?

Whereas it is our greatest challenge to reveal our hidden wellspring within, it is important to be aware that it exists, and that our inherent soul is intrinsically good and in tune with the Divine Will. Therefore, “The primary role of teshuva, which at once sheds light on the darkened zone, is for the person to return to himself, to the root of his soul. Then he will at once return to G-d, to the Soul of all souls (Rav Kook, Lights of Teshuva 15:10). This concept differs significantly from Freud’s psychoanalytic theory, which features three main parts of the human psyche: 1. The id – primitive instinctual drive, corresponding loosely to the yetzer hara; 2. The super-ego – moral conscience acquired from our parents and society from early childhood; 3. The ego – the mediator between the desires of the id and the super-ego. Yet, Freud failed to address the supreme superconscious level of the Divine soul, which is beyond the external ‘super-ego,’ whose morals are formed by others. Every Jew has an inner Divine soul, which on its own knows the truth and always wants to do good. This soul emanates from the eternal Divine wellspring. Yet, it is hidden in the secrets of secrets because blessings are only found in that which is hidden from the eye (Based on Rav Kook, Orot Hakodesh I:83).

 Digging Wells to Reveal the Inner Wellspring

Yitzchak’s main work was to dig wells. The purpose of this work is to reveal the living underground waters and to raise them to the surface. As we walk in the soul steps of Yitzchak, our life’s work is also to dig deeply in search of our inner wellspring:

ספר בראשית פרק כו פסוק יח
וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר קָרָא לָהֶן אָבִיו: (יט) וַיַּחְפְּרוּ עַבְדֵי יִצְחָק בַּנָּחַל וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים: (כ) וַיָּרִיבוּ רֹעֵי גְרָר עִם רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ: (כא) וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה: (כב) וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי עַתָּה הִרְחִיב הָשֵׁם לָנוּ וּפָרִינוּ בָאָרֶץ:

“Yitzchak dug again the wells of water, which they had dug in the days of Avraham his father; for the Philistines had stopped them up after the death of Avraham; and he gave them names like the names that his father had given them. Then Yitzchak’s servants dug in the valley, and they found there a well of living waters. The shepherds of Gerar quarreled with Yitzchak’s shepherds, saying, ‘The water is ours;’ so he named the well Esek, because they had contended with him. And they dug another well, and they quarreled about it also; so, he named it Sitnah.  And he moved away from there, and dug another well, over which they did not quarrel; so, he called it Rechovot; and he said, ‘For now Hashem has made room for us, and we shall be fruitful in the land’” (Bereishit 26:18-22).

The purpose of digging wells, which we are all called to do, is not to make water flow into the wells from another source; but only to reveal the living waters, which are already found within the wells themselves. For only these wells retain the living waters. Yet, they are covered up with dirt, mud, and pebbles, which we need to remove, to reveal the living waters.

Unblocking Negativity by Tuning into Our Wellspring Within

Besides the natural covering of the living waters, Yitzchak also had to deal with the negative forces that tried to prevent his holy work of digging the wells. Although the herdsmen of Avimelech chased Yitzchak’s herdsmen away and shut up his wells, Yitzchak was not discouraged but continued to dig the wells until he reached “Rechovot” – “For now Hashem has made room for us, and we shall be fruitful in the land.” This work teaches us about the spiritual work of separating and raising the sparks from their shells by removing all the veils of the physical world and transforming it into a vessel for Divinity – like the living waters themselves which rise from below (Based on Rav Menachem Mendel Shneerson, Parashat Vayera 12-13). In our psyche, these negative forces may manifest in ‘stories’ of insecurity that we tell ourselves, based on childhood wounds and traumas. Therefore, the first step to revealing our Divine soul is to dig down within the concealing layers of emotional blocks. These blocks cause people to repeatedly stumble in similar situations. For example, a woman divorces an abusive man only to find herself in another abusive relationship. In order to release her from this negative pattern, we must ask Hashem for the underlying root that blocks her from being in a healthy relationship. We may ask Hashem, “What is blocking X from being open to forming a healthy, lasting, intimate relationship?” Then we close our eyes and tune into Hashem’s answer for us. The next step is then to pray to Hashem to remove this block. It may take several tries to become in tune with Hashem’s answers within our souls. Yet, when we keep opening ourselves to tap into the Divine, in our sincere desire to help another person, we will – with Hashem’s help – begin to receive true answers from within.

EmunaHealing Exercise to Remove the Dirt, Mud, and Pebbles Blocking Our Soul

1. Make yourself comfortable, close your eyes and turn your attention inwards.

2. Breathe deeply. Imagine a well filled with clear underground waters, which at times surfaces and gives you a healing spray of living waters.

3. As you inhale imagine drawing the underground waters up to be revealed on the surface. As you exhale let the waters return to their source. Repeat this conscious water-cycle-breathing four additional times.

4. While continuing conscious breathing, envision the blocks deterring the waters from cycling freely within you. Tune into one of these blocks which may appear like a dark spot, or cloud. Allow yourself to envision its color, shape, and texture. Is the block hard or smooth, is it like a rock or rather a pile of pebbles? Focus on the appearance and nature of the block.

5. What is the nature of this block? In which way does it inhibit you and deter you from tapping into your Divine soul?

6. Ask Hashem to speak through the block and ask it, “Why are you here? What created you? What must I do to release you?”

7. Return to your conscious water-cycle-breathing, while asking Hashem to reveal answers to your questions. Allow your mind to be still to tune into the answers which you receive.

9. You may receive an answer that the block was caused by a difficult situation that you experienced in early childhood. Imagine sending Divine light into that situation. You may also want to send Divine light into a similar situation you experience today.

10. Envision the block slowly disintegrating and melting away. Feel how the ebbs and flow of the waters of your inner wellspring now stream more effortlessly.

11. You may repeat steps 4-10 with additional blocks at any time. Then gently open your eyes and return to your reality with a lighter feeling.

Rabbenu Bechaya understands the wells as metaphors for the converts who Avraham brought to emunah. They came as easily to accept the belief in one G-d, as wells are naturally filled with water. Yitzchak’s digging is a metaphor for opening a heart, which had been closed, to believe in G-d. Therefore, the Torah describes how the jealous Philistines stopped up the hearts of Avraham and Sarah’s converts, filling ‘their wells’ with dust, to make them revert back to their mistaken idolatrous ideas. Whereas Avraham had filled these converts with “water” – life-giving Torah knowledge – the Philistines filled them with earth – closing their hearts to emunah. When Yitzchak re-dug these wells, it implies that he worked to reconvert the converts his father had made. Just as converts take on a new name, as it states, “He calls His servants by another name” (Yeshayahu 65:15), so did Yitzchak rename the converts with the names his father had given them.

Which Spiritual Legacy did Avraham Impart to His Children?

 

Parashat Chayei Sarah

Which Spiritual Legacy did Avraham Impart to His Children?

Is there a connection of the Wisdoms of the Far East and the Abrahamic Torah?

We – who have searched for truth in the East before coming to Torah – are all intrigued by the gifts that Avraham gave to the sons of his concubines whom he sent off to the far East. Even after becoming Torah observant, we are aware that there is some truth to be found in the Far East. It seems that this truth is connected with the gifts that Avraham gave to the sons that he sent to the East, away from Yitzchak. Within the society of the oldest religion of the East – Hinduism – the highest priestly class of religious teachers are called Brahmins or Brahmans. The name ‘Brahman’ has an uncanny resemblance to the name ‘Avraham.’ Perhaps the teachings of their Veda derive from the יֵדַע/Yeda – ‘knowledge’ that Avraham transmitted to them. Interestingly, the word Brahman is missing the א/alef from the name A-braham, and that very first letter of the Hebrew alphabet with its numerical value of one refers to the oneness of the very first being – the Creator of the world. As we are all aware, while there is some mystical truth in the far East, it is wrapped up with husks of idol worship, as the Zohar explains that the teachings of the East are very close to the teachings of the Torah. Nevertheless, warns the Zohar, “Keep yourselves from their books in order that your hearts not be drawn to their [idolatrous] practices…” (Zohar Part 1,100a). But isn’t there a way to glean the kernel of truth inherent in the Far East while discarding its idolatrous husk?

Using the Teachings of Eastern Energy Centers in Emunahealing

In my spiritual healing course, Kabbalah and Selfhealing – Healing with the Sefirot, I compare the Sefirot with the Chakras (Eastern Energy Centers). By the way, although the word ‘Chakra’ – referring to the seven energy centers – derives from the Sanskrit word for ‘wheel, ‘vortex’ or ‘turning,’ which seems rather devoid of idolatry; still, I received Rabbinic guidance to avoid using this term, as it has negative energy. From now on we will instead use the term, Eastern Energy Centers. There is certainly truth to these energy centers as there are many parallels between them and the Sefirot. Yet, there are several differences as well, as I teach in my course. Whereas the way to heal through the Sefirot is concealed, using the Eastern Energy Centers for healing is much more available to the public. Due to the Zohar’s warning, I asked my Rabbi regarding extrapolating teachings from the East and applying them to healing with the Sefirot. I received the answer that this work of extracting the kernel of truth from the husk is not only permissible but even a mitzvah – to redeem sparks awaiting their return to a righteous path. Although, most people should stay away from the wisdom of the East, as the Zohar teaches, nevertheless, those who have vast Torah knowledge, and pure intentions to integrate purity, authenticity and innovation in their work, can engender benefit rather than harm from extrapolating points of truth from the teachings of the East.

Which Gifts did Avraham Send with Keturah’s Sons after Having Given Yitzchak Everything?

In order to delve further into the nature of the gifts that Avraham gave to the sons of Keturah, we need to look at the Torah verses from Parashat Chayei Sarah on this topic:

 ספר בראשית פרק כה פסוק ה וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק: ו) וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל אֶרֶץ קֶדֶם:

“Avraham gave all that he possessed to Yitzchak. But to the sons of Avraham’s concubines, Avraham gave gifts, and he sent them away from his son Yitzchak, while he [Avraham] was still alive, eastward, to the land of the East” (Bereishit 25:5-6).

Before Avraham sent away sons to the East with gifts, he imparted everything he had to Yitzchak. Which gifts did Avraham send eastward with Keturah’s sons after he had already given Yitzchak everything? What could be left to impart to them?

רש"י על בראשית פרק כה פסוק ו: נתן אברהם מתנות - פי’ רבותינו שם טומאה מסר להם (סנהדרין צא).

Our Rabbis explained that he handed them over an impure name (Rashi, Bereishit 25:6). 

Rashi explains that Avraham transmitted to them the names of impure things. “This refers to sorcery and magic arts practiced in idolatrous and impure worship. Matanot cannot mean gifts as ordinarily understood, for it is stated that he gave all that he had to Yitzchak” (Rabbi, Dr. A. M. Silbermann, Pentateuch with Rashi’s Commentary Translated into English p.112, footnote 1). The word for spiritual impurity טֻמְאָה/tumah is similar to the word ‘tamas’ from Vedic Hinduism referring to darkness, sleep, inertia, and ignorance (literally being in the dark, not knowing), and has the color, black. Rabbi M. Glazerson notices that it is likely that the term tamas is connected with the tameh element, which formed the basis for the knowledge of impure names, which were sent to the East by Avraham (The Grandeur of Judaism and the East pp. 23-24).

The Gift of Accessing Spirituality While Being Impure

Rabbi Eliyahu Kitov asks how Avraham could possibly transmit impure things such as sorcery and magic when these are forbidden to Benei Noach? Furthermore, what exactly are these gifts, and why didn’t Yitzchak get any gifts? According to Malbim, Avraham knew that the Keturah’s sons would be subjugated to the forces of the universe. Therefore, he handed them the names which rule the forces of the universe, and which extract power from the constellations and stars. He also sent them away from Yitzchak, his son, so they would have no part in the inheritance of the land of Israel, and to avoid wars between them and Yitzchak. Rabbi Eliyahu Dessler explains in Strive for Truth that Avraham didn’t give them טֻמְאָה/tumah, but rather he gave them spiritual teachings which they used for tumah. Fa’aneach Raze clarifies Rashi’s commentary to mean that Avraham gave Keturah’s children the ability to mention the ineffable name without harming them, even while their body is impure. Since this gift was given explicitly to the children sent away from Yitzchak, it seems that it does not apply to Jews. Because we have a greater spiritual capacity, a more perfected vessel is required to hold this spiritual light. Therefore, it may be possible that until we have developed our vessels to the highest degree, spirituality may be easier accessible to the descendants of the Keturah than to Yitzchak’s descendants. This is despite, or rather because of the fact that our spiritual capacity is so much greater.

Why Must we Hate Gifts? Why is Our Life Dependent on Hating Gifts?

Our Rabbis’ explanation that Avraham handed over an impure name derives from the missing ו/vav in the word מַתָּנֹת/matanot – ‘gifts.’ The ו/vav  קְטוּרָה/Keturah derives from the word קְטַר/katar and קָשׁוּר/kashur – ‘tied.’ Keturah is Hagar who did teshuva and tied herself to Hashem. Yet, tying is not דָּבֵק/davek – ‘cleaving.’ Tying is an external connecting pasted on, while cleaving is deep union from the root. It states, וְדָבַק בְּאִשְׁתּוֹ/vedavak be’ishto – “He shall cleave to his wife” (Bereishit 2:24), not merely to tie himself to his soulmate, but to דָּבֵק/davek – cleave – to become one. Man and woman are not merely tied together. They are inherently one being separated into two different bodies. In Hagar’s teshuva of tying herself to Hashem, there still remained a layer of separation. She was not cleaving to Hashem in profound unity.

Avraham Imparted Essential, Permanent Power of Blessing to Yitzchak

Spiritual inheritance is the parents infusing their essence to their progeny. When the Torah says that Avraham gave Yitzchak everything, it means that Avraham gave Yitzchak Avraham. It is an inner dimension of transfer, a union between father and son. A gift, in contrast, is not essence. The letter ו/vav (missing in the word מַתָּנֹת/matanot) is always the letter of inner connection and shefa (spiritual influx into the world). Since the gifts that Avraham gave the children of Keturah were missing this ו/vav; they were missing this inner connection from Avraham, and they remained outside. On a deepest level, giving a gift takes away from the person’s life force. By giving him something which he did not labor and invest in, he receives something external detached from his root and essence. Thus, rather than “giving a man a fish,” we need to “teach a man to fish” Allowing others to integrate the information and develop it into becoming their own. (Adapted from Ari Sherbill based on shiurim from R’ Lopiansky). Thus, rather than taking charge of healing the passive person in treatment, the role of the spiritual healer is to be a guiding light enabling her to connect with her unactualized potential of self. Therefore, in EmunaHealing we offer tools of selfhealing, supporting women in owning their healing process, rather than being dependent and relying on the healer to do the work for them. This way their healing becomes an integrated part of their internal root, rather than just an external gift. “This is what Avraham gave Yitzchak! He gave him a permanent blessing, for the Holy One, blessed be He, had said to Avraham (above 12:2) ‘you shall be a blessing,’ i.e., the blessings are delivered into your hand to bless whomever you wish. Avraham now handed this ability over to Yitzchak” (Rashi, Bereishit 25:5, second explanation).

EmunaHealing Exercise to Tap into Our Own Unactualized Potential
1 Make yourself comfortable and take several deep breaths all the way in and all the way out.
2. Allow yourself to breathe even deeper than you think you can.
3. Focus on your goal in life, envision yourself expressing your highest potential. See your illuminated self, radiating your fullest light.
4. What is holding you back from expressing your higher self? What are your physical blocks? Do you need to work on developing better sleeping patterns, healthier diet and incorporating more physical exercise into your life?
5. What are your emotional blocks that hold you back from reaching your lifegoals?
Do you need to become more caring, loving, and forgiving?
6. Open your heart and fill it with loving care and forgiveness, as you keep breathing softly.
7. What are your spiritual blocks that prevent you from cleaving to Hashem? 
Do you need more meditation, prayer and Torah in your life? Is there a specific mitzvah that you need to focus on perfecting?
8. Keep breathing Hashem’s lifegiving energy into your physical, emotional and spiritual blocks, believing that Hashem empowers you to overcome them.
9. Visualize yourself reaching even unreachable goals. Realistic goals are usually based on what others think is possible. Allow yourself to believe that with Hashem’s help you can even tap into new ways that until now have been out of reach.
10. Imagine the effort necessary to break free of the husks and access your essential, inner lifeforce – your kernel of truth. Allow yourself to accept tolerating discomfort for a greater purpose.
11. Envision yourself making challenging changes in your life routine, both physically, emotionally and spiritually. Get in touch with how these changes empower you to tap into your own unactualized potential and become the person you are meant to be, expressing your inner essential self.

 

What is the Torah Perspective on Relating to Angels?

 

What is the Torah Perspective on Relating to Angels?

Parashat Vayera

Does the Torah Permit Channeling the Energy of Angels in Spiritual Healing?
“You are an angel!” I happily exclaim when someone shows up to help at the exact moment of need. The Hebrew word for ‘angel’ – מַלְאָךְ/malach also means ‘messenger.’ In the Torah, an angel is defined as a spiritual being sent by the Almighty to fulfill a specific mission. Angels have become very popular worldwide in today’s spiritual healing circles. There exists even a term called ‘Angelic Healing.’ It claims to channel the divine energies of angels, archangels, and other celestial beings into the earthly realm in order to heal physical, emotional, and mental illnesses and traumas. Practitioners of angelic healing believe that they are capable of opening a channel or vortex through which angelic beings can travel to share their divine energy with living people. Spiritual healing courses that teach the virtues of archangels, their special vibrations, and how to use them in practical terms are offered far and wide.  Likewise, a plethora of angel card readings, angel prayers, and oracle cards compete for your attention and pocketbook. Since Parashat Vayera is bursting with angels, it gives us the opportunity to explore the Torah view on using angels in spiritual healing. Does the Torah permit mentioning the names of angels, calling upon them, channeling their energy, or praying to them? 

Do Angels Have Healing Powers?
Before we endeavor to discuss the Torah position regarding relating to angels in spiritual healing and otherwise, let’s glean some information about angels by looking at how they appear in Parashat Vayera. Our parasha opens with Hashem appearing to Avraham, whereupon Avraham receives three visitors:

בראשית פרק יח פסוק ב מוַיֵּרָא אֵלָיו הָשֵׁם בְּאֵלֹנֵי מַמְרֵא וְהוּא ישֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם: וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה:

“Hashem revealed Himself to him, at Alonei Mamre, while he was sitting at the entrance of the tent in the heat of the day. He raised his eyes and he saw three men standing by him, he saw, and he ran towards them from the entrance of the tent, bowing down to the ground…” (Bereishit 18:2). 

Rashi’s commentary is well known. The three men weren’t men at all, but three of the four archangels, each one charged with his own particular mission. Michael came to bring the news of Sarah’s upcoming birth, Gavriel came to overturn Sedom, and Refael who came to heal Avraham, afterwards went to save Lot. The fourth arch angel, Uriel, had already met up with Avraham in the Covenant Between the Pieces. Why did it mention first that Hashem appeared to him [Avraham] without speaking a word to him? Hashem preceded the vision of His light to the appearance of the ‘people’ to make it clear to Avraham that they were divine messengers (Rav Sa’adia Gaon). We also notice that the Torah repeats that Avraham “saw” twice. When Avraham looked the second time, he saw the healing angel of Refael and was immediately healed from his circumcision, as we see that he was able to run quickly towards them.וַיַּרְא וַיָּרָץ/vayera vayaratz – “…he saw, and he ran.” It is no wonder that he bowed down in the greatest respect after experiencing this amazing healing (Ohr HaChayim, Bereishit 18:2). We learn from here how angels may be imbued with immense healing powers. 

Multitasking Angels

Since an angel can only perform one mission (Bereishit Rabbah 50:2), how is it possible that the same angel could both heal Avraham and save Lot? The answer is that one angel may not carry out two opposing tasks, such as one that emanates from G-d’s attribute of gevurah and another emanating from his attribute of chesed. Yet, he may carry out two assignments when both originate from the same attribute. This is why we find Michael performing what appears to be two separate tasks. He gave Sarah, who had previously been unable to conceive, a message of love and hope, and he saved Lot who did not have a valid claim to be saved. Should you ask, if so, why was a special angel needed to heal Avraham? Is not healing another aspect of G-d’s attribute of chesed? Could not Michael have performed this task also? The fact is that healing, especially people who deserve to be healed, is not part of the category of performing an act of chesed. If Michael had accepted that assignment, he would have trespassed on Refael’s territory. This is why G-d assigned to each of these angels only tasks that were within their respective spheres of competence (Rabbeinu Bachaya, Bereishit 18:2). 

Avraham as a Spiritual Healer 

Why did Avraham need the angel Refael to heal him, when Avraham himself was imbued with healing powers as testified in the Talmud: 

בבא בתרא טז עמוד ב בְּלִבּוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁכׇּל מַלְכֵי מִזְרָח וּמַעֲרָב מַשְׁכִּימִין לְפִתְחוֹ רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר אֶבֶן טוֹבָה הָיְתָה תְּלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁכׇּל חוֹלֶה הָרוֹאֶה אוֹתוֹ מִיָּד מִתְרַפֵּא וּבְשָׁעָה שֶׁנִּפְטַר אַבְרָהָם אָבִינוּ מִן הָעוֹלָם תְּלָאָהּ  :הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַלְגַּל חַמָּה אָמַר אַבָּיֵי הַיְינוּ דְּאָמְרִי אִינָשֵׁי אִידַּלִּי יוֹמָא אִידַּלִּי קְצִירָא:

Rabbi Shimon ben Yochai says: A precious stone hung around the neck of Avraham, our Father; any sick person who looked at it would immediately be healed. When Avraham, our Father died, the Holy One, Blessed-be-He, hung this stone from the sphere of the sun, which from that point on brought healing to the sick. Abaye said this explains the adage that people say: As the day progresses, sickness is lifted (Babylonian Talmud, Baba Batra 16b).

The continuation of the Talmud explains why Avraham needed the healing assistance of Refael. Although Rabbi Yochanan was able to enact spiritual healing to his student Rabbi Chiya and heal him by giving him his hand, when Rabbi Yochanan himself later fell ill, he was healed in the same manner by Rabbi Chanina. Why did Rabbi Yochanan wait for Rabbi Chanina to restore him to health? If he was able to heal his student, why didn’t he heal himself? The Talmud answers, “A prisoner cannot free himself from prison!” (Ibid.). Although we may be great healers ourselves, we learn from this Talmudic principle the importance to seek help when suffering. Just as a person sunken in quicksand needs help to be pulled out, when we, G-d forbid, become unwell, we may be too entrenched within our own problems to have a clear vision and ability to pull ourselves out of our predicament. 

What do the Four Archangels Represent?

Back to our topic – the angels. There are four classes of ministering angels that utter praise before the Holy One, blessed-be-He: The first camp (led by) Michael on Hashem’s right, the second camp (led by) Gavriel on His left, the third camp (led by) Uriel before Him, and the fourth camp (led by) Refael behind Him; with the Shechinah of the Holy One, blessed-be-He in the center (Pirkei d’Rabbi Eliezer, Ve’netziya Chapter 4). Michael - literally: “Who is like G-d” – carries out G-d’s missions of kindness. He accompanies a person on the right side, since ‘right’ is always associated with chesed (kindness). Gavriel - “My strength is G-d” - is on the left side, which is always associated with gevurah (strength and judgment). Uriel - “My light is G-d” – tiferet (beauty) goes in front of a person as if illuminating the proper path to go. Refael – malchut (kingdom) “My healer is G-d” - protects a person from harm and goes behind a person to cover the backside. I just found additional interesting information from The Italian Kabbalist, Rabbi Menachem ben Benjamin Recanati, (1223–1290), Commentary on Parashat Yitro. I present you with the information in the chart below:  

Angel	Michael	Gavriel	Uriel	Refael
Sefirah	Chesed	Gevurah	Tiferet	Malchut
Element	Mayim/Water	Eish/Fire	Ruach/Air	Afar/Earth
Direction	South	North	East	West
Animal in the Divine Chariot	Lion	Ox	Adam	Eagle
Camp of Shechina	Reuven	Dan	Yehudah	Efraim

Calling Upon the Four Archangels in the Bedtime Prayer 

As a spiritual tool, I often sing and play what I call ‘The Angel Song’ on my harp: 

סידור תפלה נוסח אשכנז - סדר קריאת שמע שעל המטה

בְּשֵׁם הָשֵׁם אֱלֹהֵי יִשְֹרָאֵל. מִימִינִי מִיכָאֵל. וּמִשְּמֹאלִי גַּבְרִיאֵל. וּמִלְּפָנַי אוּרִיאֵל. וּמֵאֲחוֹרַי רְפָאֵל. וְעַל רֹאשִׁי שְׁכִינַת אֵל:

Be’shem Hashem Elokei Yisrael. Mi’mini Michael, umi’smoli Gavriel, umil’fanai Uriel, ume’achorai Refael, ve’al roshi Shechinat E-l. “In the name of Hashem, G-d of Israel, may Michael be at my right hand, Gavriel at my left, before me, Uriel, behind me, Refael, and above my head, the Divine Feminine Presence of G-d (From the Bedtime Prayer). As part of my spiritual healing practice, I offer a guided meditation, visualizing these angels, protecting us from the four directions with the Presence of the Shechina above us. It is a very calming spiritual exercise and has helped alleviate various fears such as fear of an impending operation, fear of flying, fear of being alone, and fear of abandonment. 

Healing Through Angels May Border on Idolatry

Let’s try to answer our original question regarding the Torah position on using angels in spiritual healing. Firstly, it is vital to clarify that praying directly to angels so that they can help us, is unequivocally forbidden by the Torah. This may disqualify many a new-age spiritual healing that borders on idolatry by teaching the power of archangels and how to deal with it, in order to obtain useful advice and inspiration, as well as asking them specific questions. What about mentioning the names of angels, asking Hashem for salvation in their merit, and channeling Hashem’s energy through His angelic messengers? There are divergent Rabbinic views regarding the spectrum of prayer rituals that mention the names of angels or ask them to pray to Hashem on our behalf. The Abarbanel is stringent in this matter. He quotes Talmud Yerushalmi stating: “If Jews have hardships, they should not cry out to the angels Michael or Gavriel, rather I (G-d) should receive their outcries” (Berachot Chapter 9). Rabbi Moshe Feinstein while discussing whether it is permissible to pray for angels to intercede on our behalf, notes that his father omitted the stanza of “Barchuni l’Shalom” (Bless me with peace) from the Shalom Aleichem Prayer, recited Friday nights to welcome the angels in the home (Igros Moshe O.C. vol. 5 page 146). The Gesher Hachaim (3:26), writes that those who are lenient (reciting established prayers in Torah liturgy addressing angels), are basing their opinion on great rabbis and therefore others should not try to correct them.

Relating to Angels as Emissaries of Hashem 

There are also reputable rabbis mentioning angels as part of prayer and spiritual healing, as we see that relating to angels as emissaries of Hashem is incorporated into our prayer book. In addition to the Bedtime Prayer, every Friday night most Torah observant families do welcome the angels into our home with the Shalom Aleichem hymn without omitting “Bless me with peace, which seems to be directed to the angels. The Talmud states, “A person must always request compassion that all heavenly beings should strengthen his power of prayer, and that he should have no enemies causing him trouble in Heaven above” (Babylonian Talmud Sanhedrin 44b). A surprising commentary by Rashi explains as follows: “A person must request compassion that the archangels help him request compassion and that he should not have impediments from above…” Indeed, there are prayers by great tzaddikim that implore angels to help take our prayers before Hashem and intercede on behalf of the Jewish people (Rabbi Avi Zakutinsky, OU Torah). A support for this practice can be found in the Zohar which explains that one of the angels’ tasks is to transport our words of prayer and Torah study before G d’s throne (Zohar Part I, 23b).

Pronouncing Names of Angels 

It is only permissible to pronounce the names of angels that is used as names of people, such as Michael, Gabriel, Refael, Uriel, and perhaps Razael. Likewise, it is seemingly permitted to mention the name in the midst of a prayer or supplication (Kaf Hachaim 422:57) Yet, the Arizal was very careful not to mention the name of angels and considered it a prohibition. Rather, he would say the initials, such as Mem Tet instead of Ma-ta-tron, and when he desired to mention Sa-ma-el, he would say Samech Mem (Kaf Hachaim 5:10; https://shulchanaruchharav.com/halacha/saying-the-name-of-angels).

The Tears of the Angels

I was moved by the following midrash about how the tears of the angels disempowered Avraham’s knife from killing Yitzchak. I include here only a short excerpt: When Avraham sent his hand and took the knife to slaughter his son, Hashem said to the ministering angels, “You have seen Avraham, the one who loves me… At that time, the ministering angels cried bitterly… and asked, “Where is Avraham’s reward for all his hospitality and kindness? You told him, ‘In Yitzchak your seed shall be called’ (Bereishit 21:12) and ‘I will uphold My covenant through Yitzchak’ (ibid. 17:19, 21). Behold the knife is at his neck.” The ministering angels cried, and their tears fell on the knife, and the knife stood and lost its power over Yitzchak’s neck… Then an angel of G-d called to him from heaven… (Otzar Midrashim, Midrash Ve’Yosha p. 146). “Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now, I know that you are a G-d fearing man, and you did not withhold your son, your only one, from Me (Bereishit 22:11).

EmunaHealing Exercise to Let the Angels’ Tears Dissolve Your Pain

1. Allow yourself to relax. Close your eyes and breathe deeply, inhaling and exhaling slowly. 

2. As you inhale, imagine breathing in waves of healing energy. Feel these waves flow through your entire body, like an ocean of healing light. As you exhale, envision any negative energy – pain, tension, fatigue, and stress – being released from your body, carried away by your soft breath, on the wings of angels. 
3. With every breath, feel the narrow places within you, opening, expanding, and becoming filled with waves of deep relaxation and healing energy. 
4. Feel this relaxation and healing energy in your face, your head and in your neck, your shoulders, your arms, and hands, in the core of your body – your chest, your spine, your pelvis, and your abdomen. Feel this happening in your hips, your legs all the way down to your feet. 
5. Tune into any part of you that needs healing. Visualize yourself surrounded by Hashem’s angels. 
6. Envision how these angels cry for you. Imagine the tears of these angels flowing to the places within you that need healing. 
7. Now, see the tears of the angels turn to drops of pure, clear, cleansing water. Envision these drops sparkling with healing energy. Envision these healing waters dissolving your pain, your stress, your fatigue, and your anxiety. Allow the healing waters to dissolve your pain, transform you and bring you to a place of wholeness, wellness, and peace. 
8. Visualize these healing waters from the angels’ tears healing the world – repairing the broken, bringing peace, harmony, and serenity. 
9. As you take a few deep breaths, become aware of the gentle rise and fall of your chest. Become aware once more of your physical presence. Then, whenever you are ready, slowly, gently open your eyes.