Monday, January 30, 2023

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

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

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

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

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

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

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

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

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

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

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


ספר ישעיה פרק יא פסוק ו
וְגָר זְאֵב עִם כֶּבֶשׂ וְנָמֵר עִם גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם: (ז) וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן: (ח) וְשִׁעֲשַׁע יוֹנֵק עַל חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה:
“The wolf shall dwell with the lamb… The lion shall eat straw like the cow. A suckling shall play at the hole of the serpent. And a weaned child shall put his hands on the serpent’s nest” (Yesha’yahu 11:6-8).

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


Sunday, January 29, 2023

Herbal Remedies from the Judean Hills

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

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

The Book of Shemot

The Book of Vayikra


The Book of Bamidbar

The Book of Devarim

Tuesday, January 24, 2023

When Will we Emerge from the Plague of Darkness?

 


Parashat Bo
When Will we Emerge from the Plague of Darkness? 

Unblocking the Dark Cloud Blocking us from Moving Forward

Light is essential in spiritual healing. As part of my spiritual healing practice, I often light candles for the soul elevation of holy people from the time of the Bible until today. Connecting with these great role models helps shed light on our current quandaries, pulling us up from the murkiness that blocks our path. When we have tapped into the particular block(s) that we are experiencing, we pray for Hashem’s Infinite Light to illuminate us, our lives, and the darkness that blocks us from moving forward and coming closer to the Divine. Actually, Hashem Himself is called אוֹר אֵין סוֹף/Ohr Ein Sof – ‘Infinite Light’ by the Arizal and various other kabbalists. Light is associated with spirituality and wisdom. A wise intelligent person is regarded as being filled with light and therefore called ‘bright.’ When we are disillusioned, confused, and depressed, G-d forbid, we are like walking in darkness. Any kind of trauma we may have experienced in our lives can also be compared to darkness. Whenever something is stuck in our lives, it is like there is a dark cloud hovering over us, pushing us down by hiding Hashem’s light. Such a cloud of darkness could become a barrier between us and Hashem, preventing our prayer from penetrating the gate of heaven. It could also dim our Emunah (faith), disorient us, and make us lose our self-confidence. In creating the world, Hashem contracted, so to speak, His Infinite Light to make room for the world. Yet He gave us an opportunity to return this lost light by connecting with Him through keeping the Torah and mitzvot. “For a mitzvah is a candle, and Torah is light” (Mishlei 6:23). Lighting candles is so central to Judaism, as light represents the Divine light. All darkness that we experience is the hiding of Hashem’s light. When we learn Torah, perform a mitzvah, engage in spiritual healing, or light candles, especially the Shabbat and holiday candles, which we have a mitzvah to ignite, we return sparks of the original light back into the world.  

What is the Root of Darkness?
Parashat Bo describes the last three plagues that Hashem inflicted upon Egypt. These plagues, and especially the plague of darkness became the turning point, preparing the way for the Exodus:

ספר שמות פרק י פסוק כב וַיֵּט משֶׁה אֶת יָדוֹ עַל הַשָּׁמָיִם וַיְהִי חשֶׁךְ אֲפֵלָה בְּכָל אֶרֶץ מִצְרַיִם שְׁלשֶׁת יָמִים:
“So Moshe stretched forth his hand toward the heavens, and there was thick darkness over the entire land of Egypt for three days” (Shemot 10:22).

The midrash explains that Egypt deserved the plague of darkness because they refused to accept Hashem’s authority upon themselves (Midrash Shemot Rabbah 14:1). Rabbi Shmuel Bornsztain asks why the midrash tells us this, as it is well known that all the plagues were inflicted upon Egypt because the Egyptians defied Hashem and refused to let the Children of Israel go. The answer is alluded to in the continuation of the Midrash regarding the root of darkness:

Whence did that darkness come? Rabbi Yehuda said: From the darkness above, for it says: “He made darkness His hiding place, His pavilion round about Him” (Tehillim 18:12). Rabbi Nechemiyah said: It came from the darkness of Gehinnom… (Midrash Shemot Rabbah 14:2). 

The Plague of Darkness – Darkening the Mind
There is a difference between the plague of darkness and the rest of the plagues. The prior plagues only blocked the hearts of the Egyptians, weakening their strength and enthusiasm. Although they lost their heart, they didn’t lose their mind, and they continued to understand reality. Yet, the plague of darkness also affected their mind, darkening the eyes of their intellect, to the extent that they no longer could see what was before them. Therefore, following the plague of darkness, Pharaoh was overtaken by foolishness. Although during all the prior plagues he was unable to harm Moshe, he still threatened to kill Moshe saying: “If the son of Amram comes to me, I will kill him, crucify him, and I will burn him.” Yet, when Moshe entered, Pharaoh would immediately behave as a staff [unable to act on his threats]. (Midrash Shemot Rabbah 9:4). How could Pharaoh make such foolish threats? How could he forget that during all the prior plagues his hands were completely tied? This was because his eyes had become darkened, and he was unable to fathom his reality.

The Plague of Darkness in our Time
It seems to me that we are currently experiencing an abundance of spiritual darkness, wherein people are losing their minds. An estimated 26% of Americans aged 18 and older – about 1 in 4 adults – suffer from a diagnosable mental disorder in a given year. Likewise, dementia is rapidly increasing in the world. Arizal teaches us, that the process of our current redemption follows the pattern of the Exodus as it states:
ספר מיכה פרק ז פסוק טו כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת:
“As in the days of your Exodus from the land of Egypt, I will show him wonders” (Michah 7:15). 

We have seen many plagues during the last decades, tsunamis, floods, forest fires, Coronavirus disease and more. Perhaps, as we approach the final redemption we are now entrenched in darkness, the plague before the last one. Yet, while the minds of the Egyptians were darkened the minds of the children of Israel were unaffected as it states,

ספר שמות פרק י פסוק כג לֹא רָאוּ אִישׁ אֶת אָחִיו וְלֹא קָמוּ אִישׁ מִתַּחְתָּיו שְׁלשֶׁת יָמִים וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָם:
“They did not see each other, and no one rose from his place for three days, but for all the children of Israel there was light in their dwellings” (Shemot 10:23).

Also, today we have the ability to keep our souls and minds alert by connecting with Hashem’s light through keeping Torah and Mitzvot, and through meditation and spiritual healing!

EmunaHealing Exercise for Tapping into the Hidden Light within the Darkness
(Based on Rabbi Rachamim Bitton)
1. Make yourself comfortable, close your eyes and allow all inner images to pass through you.
Perhaps there may be lopsided shapes in different colors, allow yourself to watch whatever you see in your mind’s eye without making any judgments.  
2. Keep breathing slowly and let all the shapes pass through you until you experience an emptiness of black darkness. Breathe into the darkness, and allow yourself to be enveloped by this velvety, all-encompassing darkness with the awareness that this darkness is Hashem’s hiding place.
3. Within this darkness the greatest light is hiding. Recognize that the source of all light is Hashem. In the Torah, אוֹר/Ohr –‘light’ and חַיִּים/Chayim – ‘life’ energy is synonymous. The Source of all light is the source of all Life. Intend and allow yourself to connect to the Source of all Life, the life of all life, and the light of all light – Hashem.
4. In the Source Life energy perpetually flows. There’s a constant infinite flow of more and more life and light. There is only more and more light, deeper and deeper, greater and greater, sweeter and sweeter experience of life essence, in this world, and for all eternity. Our intention is to connect and completely surrender to the experience of this light, right now.
5. Connect to the light and experience it spreading throughout your body, permeating and saturating every atom, every molecule, and every cell of your body, both your spiritual body and your physical body. Imagine the Light completely dissolving any blemishes and any blocks... any darkness which you may be aware of… or which you are unaware of.... wherever they may be conscious or unconscious, right now.
6. Allow yourself to completely surrender to this Light, to this Life energy, to the Source of all Life until you feel so connected that you can imagine and feel you have become it. Become the light...
7. Now, sit in this state for as long as you can, peacefully and comfortably... enjoy it.
8. Visualize lovingly spreading this Light, sharing this light with your loved ones. Imagine and visualize sharing it with your family and friends, those that you are praying for, and all of Am Yisrael. Imagine and visualize spreading and sharing this light kindly with all of the Jewish people and with the entire world.
9. Become a channel for this Light of Hashem’s infinite life, transmitted through your soul, to be spread throughout the whole world, permeating, and saturating us all, so profoundly, dissolving any pain, healing and transforming us to renewed living and a deeper inclusion in the Light. As you spread this Light and share it with others, your experience of Light intensifies and increases.
10. Now, sit in this feeling of loving kindness for everyone. Recognize and connect to your inherent love for others, your unconditional love, and kindness, and your intrinsic desire to enrich the lives of others. From this loving place within your heart, share this pleasant, pleasurable experience of healing, redemption, and loving life energy with everyone and all.


Monday, January 16, 2023

Cleaving to Hashem Through His Mystical Four-Lettered Name

 


Parashat Vaera
Cleaving to Hashem Through His Mystical Four-Lettered Name


Placing the Name of Hashem Before us Always
At the beginning of a spiritual healing session, I always ‘open the channels’ – aligning myself with Hashem and opening myself to become a channel for receiving His healing answers. As part of ‘opening the channels’ I meditate on שִׁוִּיתִי הָשֵׁם לְנֶגְדִּי תָּמִיד/shiviti Hashem l’negedi tamid – “I have set Hashem always before me…” (Tehillim 16:8). The name of Hashem mentioned here is the special Four-Lettered Name Y/H/W/H also called the tetragrammaton, which we may not pronounce. This is in respect for this most exalted and Holy Name of G-d, which indicates absolute Divine Love. In EmunaHealing our reverence for this name of Hashem is so great that we don’t even pronounce it as Adonai (my Master), in the same way as we do in normative prayer. We simply refer to this name as ‘Hashem,’ which means ‘the Name.’ While reciting “Hashem,” we visualize His Four-Lettered Name in our minds. My spiritual healing teacher, Chana Luke, taught that this visualization should be avoided when a woman has her period, and in general by people who aren’t Torah observant. To avoid those who are unworthy would meditate on Hashem’s Holy name, my teacher removed Shiviti altogether from her spiritual healing course. I have retained reciting this special verse in Tehillim, because meditating on Hashem’s name, helps me cleave to Hashem. Reciting Shiviti while meditating on Y/H/W/H definitely makes me feel closer to Hashem and helps me become a channel for His healing. As I’ve learned from Rabbi Itamar Schwartz, this phrase is a reminder, like an alarm clock with “Shiviti Hashem before me always” in action during every aspect of our lives: When we cook, clean in honor of Hashem, teach, hang out with friends, etc. everything in life must relate to “placing Hashem before me.” The more we connect ourselves to Shiviti, the more we learn to experience Hashem’s Presence before us perpetually.

The Importance of Visualizing Hashem’s Four-Lettered Name in Halacha
I have great support for doing the Shiviti visualization by no one less authoritative than Rabbi Moshe Isserless in the Shulchan Aruch itself. He writes: “I placed Hashem before me always.” This is a great concept in the Torah and is a paramount attribute for the Tzaddikim (righteous people) who walk in the way of G-d. The way in which a person sits, moves around, and carries out his daily activities while he is alone is not the same as how he would engage in these activities while standing before a great King. Similarly, neither his conversation nor his attitude, when he is among his family and friends, is like when he is in the presence of royalty. How much more so, when he puts it in his heart that the mighty King, The Holy One blessed be His Name, Whose glory fills the entire world, stands before Him and sees his deeds… Immediately he will be filled with awe and surrender… Also, when he is in private and when lying on his bed, he should know before Whom he is lying, then immediately when he wakes up, he will arise with enthusiasm to serve his Creator (Shulchan Aruch, Orach Chayim, Chapter 1, Halacha 1). The Mishna Berura commentary on the Shulchan Aruch adds that we must constantly envision in our mind how we are standing before Hashem Blessed be He, because The Holy One’s glory fills the entire world. It is written in the name of the Arizal, to envision the Name Y/H/W/H before our eyes with the vowelization of the word Yir’ah – ‘awe,’ this will greatly benefit our fear of heaven (Rabbi Meir Kagan, Mishna Berura, Aruch Chayim 1:4). In EmunaHealing I recite the Shiviti twice, once while visualizing the letters of the Name, and once while imagining the Hebrew words for ‘was, is, will be’ הָיָה הֹוֶה יִהְיֶה/haya, hoveh, yiheye, which share the same letters as Hashem’s Four-Lettered Name. My husband just showed me how the Shulchan Aruch instructs us to do exactly that: When articulating the Name Y/H/W/H one should have in mind the meaning of the Name as it is pronounced - Adon-ai (י-נ-ו-ד-א): that He is Lord over all. And one should have in mind [the meaning of the Name] that He Was, Is, and Will Be (Shulchan Aruch, Orach Chayim, Chapter 5).

Mitzvah Observance is the Prerequisite for Cleaving to Hashem’s Holy Name
When Moshe Rabbeinu complained to Hashem about making the conditions in Egypt harder for the Children of Israel (Shemot 5:22-23), Hashem revealed Himself through the name Y/H/W/H:

ספר שמות פרק ו פסוק ב וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה וַיֹּאמֶר אֵלָיו אֲנִי הָשֵׁם:
(ג) וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי הָשֵׁם לֹא נוֹדַעְתִּי לָהֶם:

“G-d spoke to Moses, and He said to him, ‘I am Hashem. I appeared to Avraham, to Yitzchak, and to Ya’acov with [the name] Shadda-i, but [with] My name Y/H/W/H, I did not become known/familiar to them” (Shemot 6:2-3).

This was an admonishment to Moshe that although Hashem’s Four-lettered Name never became known to the three fathers, since Hashem never fulfilled His promise to them in their lifetime, they never complained. Yet Moshe still complained, although Hashem became known to him as Y/H/W/H as he experienced Hashem enacting the Exodus (Rashi, Shemot 6:3-4).
When meditating on the Holy Name Y/H/W/H it is important to realize the Name in and of itself will not generate the experience of holiness we seek unless our mind and body can receive it. The mitzvot of the Torah, when performed properly with true devotion and intent have this awesome power of cleansing the body, the mind, and the soul. Mitzvah observance is the vessel that creates a harmonious mind, which can properly delve into the unconscious, and naturally distinguish between the true and the false. Mitzvah observance is the ultimate act of surrendering personal will before the Will of the Divine which prepares us for cleaving to G-d. Without such preparation, meditating on Hashem’s holy Name not only won’t achieve the spiritual experience of cleaving to G-d, but it may even be dangerous as my spiritual healing teacher taught.

EmunaHealing Exercise for Cleaving to Hashem through His Name Y/H/W/H
1. Settle down on your chair and cushion and pay attention to your breath. Inhale and exhale slowly and mindfully.
2. On your in-breath visualize the two first letters of the tetragrammaton י/yud, ה/heh. On your out-breath visualize the last two letters of the tetragrammaton ו/vav, ה/heh. Repeat this breathing and visualization five times.
3. Now add the vowels to your visualization according to the instructions of the Mishna Berura: Inhale while visualizing יִה/yih, exhale while visualizing וָה/vah. Repeat this breathing יִה/yih, וָה/vah. visualization five times.
4. Allow yourself to surrender into this Holy Name realizing that we have no claim to existence and cannot demand that G-d give it to us. Nevertheless, Hashem gives us existence as an act of charity. When Hashem created the world, it states, “G-d said” ten times. The first letter of the tetragrammaton – the י/yud with its numerical value of ten corresponds to these Ten Sayings of Creation.
5. Let yourself experience your recreation through the letter י/yud of Hashem’s Nam – the tenth letter of the alphabet which represents the Ten Sayings of Creation. Breath into this י/yud that grants you existence.
6. Now, imagine how the ה/heh of the Name is G-d’s hand, which holds the existence He wishes to give us. The ו/vav is His arm reaching out to us, to give us existence. Finally, the last ה/heh of the Name is our hand, which accepts this existence. Allow yourself to become this final ה/heh that receives existence from Hashem.
7. Contemplate the י/yud, the smallest letter of the Hebrew alphabet, almost like a dot. Imagine this י/yud and as the initial point of creation – representing the Ten Sayings that brought creation into existence out of nothingness.
8. Now contemplate the first ה/heh of the Name. This divine letter creates the vessels of existence to hold the abstract power of creation. Envision G-d’s hand holding the power of creation, in order to give it to us. The opening at the top of the ה/heh is the channel from G-d, while the opening at the bottom is the channel to us below. Imagine the ה/heh both as a five-fingered hand (based on its numerical value) and as a channel for the forces of creation.
9. Contemplate the ו/vav. Envision the ו/vav as G-d’s power reaching out to us, wanting to give.
10. The most important letter is the final ה/heh. This is our hand, through which we receive what G-d is ready to give us. This represents our ability to receive from G-d.
11. The connection between the ו/vav and the ה/heh is extremely important. This is the connection between the Giver and the receiver. Unless this connection is made, we cannot receive anything from G-d. Visualize the letters ה/heh and ו/vav standing independently. Then envision how they approach one another, becoming increasingly more connected in various ways.
12. Now envision all four letters of Hashem’s Name in one sequence. First, the י/yud that brings everything into existence, followed by the ה/heh of Hashem’s hand holding this existence for you, then the ו/vav – His arm reaching out to us to give us existence, and then finally the last ה/heh as your hand receiving existence from Hashem.
13. Allow yourself to feel recreated through Hashem’s Holy Name. Breathe into how the power of the letters of Hashem’s name revitalizes and illuminates you. Then open your eyes and return to the mundane reality with renewed energy! (Based on Rabbi Aryeh Kaplan, Jewish Meditation, A Practical Guide, pp. 72-76).

Wednesday, January 11, 2023

The Hebrew Midwives of Manifested Motherhood



Parashat Shemot
The Hebrew Midwives of Manifested Motherhood

Perpetual Motherly Love is Primary in Spiritual Healing
The unconditional love with which a mother regards her newborn is the most basic and primary spiritual healing. I am holding this innocent, vulnerable bundle of life. I am looking at this defenseless creature, completely incapacitated and dependent on my care. Why would I look at this wrinkled face with so much love? What has this infant done to deserve my love? It cannot even smile yet; all it can do is receive my love and nourishment. And for this, I love my baby. I fall so completely in love with this being, who indiscriminately receives everything I have to give it. It is this life which gave birth to my motherhood and ability to love unconditionally. It opened my incessantly flowing wellspring of lifegiving motherhood – that divine source of perpetual nurture and nourishment. Thank you, Hashem, for this You have kept me alive, established me, and let me arrive at this time and opportunity of birth. No matter what, I am committed to continuing to love and give of my wellspring of motherhood as long as my heart beats and my breath is still within me. I am elated at this opportunity to give unconditionally and love my baby into growing, thriving and becoming independent of me. No matter how objectively ugly, undeveloped, crinkly, and ruddy my baby may be, it is always the most beautiful being in his mother’s eyes. Perceiving this hidden beauty, pulling it out, and expanding it is what transforms me from a new mother to become a spiritual healer. Each point of beauty that I fathom draws it out from potential to actuality, as I give birth to the primary good points in life.

In the Face of Infinite Light, There is no Fear of Darkness and Death
From within the bowels of exile, among the oppressive leadership of male powermongers, you and your mother remain committed to life and motherhood against all the odds. As you see your mother’s love reflected in your own eyes, you become recharged with eternal devotion to the Cause of all life. Against suppression of your innate motherliness, your love grows even stronger becoming willing to defy the threat of the serpent of death and mortality. “Now the king of Egypt spoke to the Hebrew midwives, one who was named Shifrah, and the second, who was named Puah” (Shemot 1:15). Shifrah: This was Yocheved, [called Shifrah] because she מְשַׁפֶּרֶת/meshaperet – ‘beautified’ the newborn infant. [Sotah 11b]. Your commitment to continue to beautify the new infant spills over into seeing the good points in everyone around you. Everyone can be regarded as an innocent newborn. By seeing his points of beauty, you can give birth to them and increase goodness and beauty in the world. Through seeing these goodly sparks, you are reflecting the Shechina – the Divine life of the world, Who invigorates you to become fearless towards anything but G-d. As long as you perceive infinite light and life, why should you fear darkness and death?

Giving Birth to a More Refined Version of Ourselves
Puah: This was Miriam, [called Puah] because she פּוֹעָה/po’ah – ‘cried’ and talked and cooed to the newborn infant in the manner of women who soothe a crying infant. פּוֹעָה is an expression of crying out, similar to “Like a birthing woman will I cry (אֶפְעֶה)” (Yesha’yahu 42:14). She played with the infant to soothe and amuse him (Rashi, Sotah 11b; Rashi Shemot 1:15). Whenever we encounter pain and wailing in the world, we will respond with motherly soothing playfulness, that allows the pain to melt away within the greater waves of life and fertility. We are all giving birth while we continue to be reborn as an increasingly more refined version of ourselves. We will not only talk and soothe but also lift away the pain by offering our listening ear and heart, feeling the quandary of our fellow sister, and holding the space for her, while being with her in her pain. Her cries will become transformed through songs of praise for the Almighty in Whose hand we let go of all anguish and agony, torture and torment. While the skin of the primordial serpent cracks, the unbearable pain too strong for any human to bear, is transformed into the birth pangs of new life in a place where pain and pleasure are intertwined. “The midwives said to Pharaoh, ‘Because the Hebrew women are not like the Egyptian women, for they are Chayot; when the midwife has not yet come to them, they have [already] given birth’” (Shemot 1:19). By overcoming fear of the side of death and darkness, we become our own midwives and life-givers, giving birth to ourselves and others while bursting and ousting any residual spiritual pollution of the Chiviyah (serpent), as Chava becomes Chaya – Mother of Life! (Based on Be’er Mayim Chayim, Shemot 1).

Building Eternal Houses through Fear of G-d
“The midwives, however, feared G-d; so they did not do as the king of Egypt had spoken to them, but they enabled the boys to live… G-d benefited the midwives, and the people multiplied and became very strong. Now it took place when the midwives feared G-d, that He made houses for them (Shemot 1;17,20-21). The light of the holy motivation of motherly love and devotion must be conditioned by rectified vessels. Without proper vessels, the light will not be able to endure. “Fear of Hashem, that is his treasure house” (Yesha’yahu 33:6). Fear of Hashem will ensure the balanced place of correct actions providing the proper boundaries to serve as a perpetual container to preserve all our love and goodwill. “Holy awe is the rectification of the contraction and judgment of the vacant space that became sweetened in its root, in the aspect of holy judgment. By means of the aspect of awe, houses are created. They are rectification of the vessels and the contractions to receive the light… This is the meaning of “It was when they feared… and He made houses for them” (Shemot 1:21); (Rabbi Natan of Breslev, Likutei Halachot, Orach Chayim, Laws of Tefillin 5). Fearing Hashem implies fearing no one but G-d – No matter how powerful and threatening the Pharaohs of our lives, our fear of the King of Kings will supersede any fear of kings of flesh and blood!

Giving Birth Through Teaching and Encouragement
“Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonatan: Anyone who teaches someone else’s child Torah is considered as though he gave birth to him (Babylonian Talmud, Sanhedrin 19b). Teaching Torah can be expanded to include teaching our sisters to believe in themselves, which is to believe in the Divine core within their own souls. By seeing the good points in others, we give birth to their higher selves. By soothing, comforting, and singing their souls back to life, we allow them to survive the resistance of the other side and become reborn and revitalized. “The midwives are the aspect of the righteous of the generation that gives birth to decent students in Israel. They are considered as if they gave birth to them, as our rabbis of blessed memory state. They [the midwives] did the opposite of the opinion of the other side – the aspect of Pharaoh and Egypt, whose main endeavor is to make sadness dominate through their crooked, cunning ways. This is mainly through the desire for money, and sometimes by their opposite opinions drawn from the halls of replacement that discard the person by their inappropriate reproach” (Rabbi Natan of Breslev, Likutei Halachot, Orach Chayim, Laws of Thanksgiving 6). Through loving people back to life, we will abstain from inappropriate reproach that extinguishes the light in our fellows, discouraging them from feeling self-worth and thus immobilizing them from growing in Torah, rising, and shining.

EmunaHealing Exercise for Giving Birth to Our Higher Selves
1. Find a comfortable space where you can be alone with yourself for a chunk of time. Either lay down or sit on a cushion or sofa and place both hands on your belly.
2. Close your eyes, breathe a few times, then open your eyes halfway. Don’t focus on anything, hold your eyes there for 5 seconds, then close them.
3. Breathe for 5 seconds, then open your eyes only a third of the way. Don’t focus but stay for 5 seconds, then close your eyes and continue with your breath counting.
4. Roll your eyes upward into your head, gently holding them there and focusing on the inside center of your forehead.
5. Become aware of the space on your forehead between your eyebrows, known as the ‘third eye.’ It is directly behind it is the light-sensitive pineal gland, which produces serotonin, a hormone that affects the regulation of wake-sleep patterns and your energy levels. Breathe into your ‘third eye’ and relax the muscles on your forehead between your eyebrows.
6. Bring your thoughts and feelings together, creating a harmonious balance between the two. Tap into your inner wisdom and intuition while quieting the mind so that all your channels of thought are open.
7. Visualize a wave inside of the ocean. Watch it slowly peak in intensity and then allow it to slowly come down. See yourself as a jellyfish, allowing that wave to wash through you.
8. Surrender, letting the waves wash over you. Give yourself to the powerful ebb and flow of nature and to the rhythms of your own body. Gently make a mental affirmation: “I can go with the flow.”
9. Allow all of your thoughts to be gazed upon. Don’t judge or label any of them. Don’t resist them. Allow them to flow over you and raise your vibrations rather than shrink them. Don’t try to control your thoughts or achieve anything with them. Let them flow through you without attaching feelings or meaning to them. If you find that you are being bombarded with thoughts, get up. Walk around your space for thirty seconds and then sit in a new direction. This allows the mind to reboot, the body to be more at ease, and for you to go deeper into the space where your source lies.
10. Visualize a great light shining and illuminating you. Allow it to melt away any fear, doubt, or negativity from your body and mind.
11. Envision your illuminated self, filled with gifts of divine inspiration, goodwill and abundance to share with the world.
12. Take your journal or a special piece of paper and write a list of things you wish to manifest and give birth to through this spiritual journey. Write the manifestation as if it is happening in the present. You may also wish to write about manifestations coming to fruition at a certain moment in the future.
13. Focus on how you want your future self to feel as your manifestations become reality. How will your body feel when your dreams are fulfilled? How will your mind feel when you feel filled with energy to manifest your higher loving self? What will seeing, hearing, smelling, and tasting feel like? How will they each contribute to your true nature? Write these points down, too. Now it is time to let them go. Let your manifestations go completely. They require incubation in the ether. While it may seem difficult at first not to babysit and control your manifestations, allow yourself the belief and grace to let Hashem do this work for you.
15. You are now learning to give up control and surrender yourself to ultimate motherhood. Sometimes it’s easy; sometimes it’s a struggle. You have lost a lot in life. But you’ve gained so much more. The more you surrender control, the more you open yourself to being a conduit for giving birth to the love of life!

Wednesday, January 4, 2023

“Ya’acov Never Died” – Does the Torah have a Recipe for Immortality?


Parashat Vayechi
“Ya’acov Never Died” – Does the Torah have a Recipe for Immortality?

What is the Difference Between the Immortality of Ya’acov and all Tzaddikim?
“What should I write for Parashat Vayechi?” I asked my husband. Struggling with a bad flu or perhaps its covid, I need all the help I can get to produce my weekly blog. My husband answered, “Ya’acov Avinu never died” (Babylonian Talmud Ta’anit 5b). “But what does that mean?” I asked. “Is this sentence really to be taken literally? Didn’t his sons weep for him and eulogize him? Didn’t they bury him?” The textual basis for the Talmudic statement regarding Ya’acov’s immortality is that unlike the description of the demise of both Avraham and Yitzchak: “Then Avraham expired and died…” (Bereishit 25:8), “Then Yitzchak expired and died” (Bereishit 35:29). The word “died” is curiously left out regarding Ya’acov: “Then Ya’acov concluded commanding his sons, and he drew his legs [up] into the bed, and expired and was brought in to his people.” (Bereishit 49:33). AND EXPIRED AND WAS BROUGHT IN - But no mention is made of death in his regard. [Therefore,] our Rabbis of blessed memory said: Our father Ya’acov did not die. – [From Ta’anit 5b]; (Rashi ibid.). Although Parashat Vayechi describes Ya’acov Avinu’s demise, the word וַיְחִי/vayechi means “he lived.” It seems that the parasha of Ya’acov’s death is really about his life, that he ‘lived’ even after he ‘died.’ But don’t all righteous people live on forever? as it states, “Even after death, the righteous are called living” (Babylonian Talmud, Berachot 18a). Several Talmudic stories depict righteous people as living beyond their death. Rabbi Elazar answered questions for eighteen years after his death (Babylonian Talmud, Baba Metzia 84b). Rabbi Nachman taught that those who never had jealousy in their lives are not bound by death (Babylonian Talmud, Shabbat 152b). Then what is the difference between the immortality of all tzaddikim and Ya’acov, about whom it states “Ya’acov our father never died”?

Living on Through the Children
“When righteous people depart, they are to be found in all the worlds more than during their lifetime.” The legacy of these unique tzaddikim continues to inspire people on earth after their demise, and their influence grows as time goes by. This is because their spiritual energy doesn’t disappear with them, it lingers, and is available for anyone who feels connected to the deceased tzaddik. Moreover, one who dies and leaves behind a child who is a Tzaddik is considered alive (Rashi, Bereishit 18:19). Since children are considered a continuation of their parents as long as they are alive, their parents are considered alive as well. “Therefore, do not fear, Ya’acov My servant, says Hashem, neither be dismayed, Israel, for I will save you from afar, and your seed from the land of their captivity” (Jeremiah 30:10). The prophet juxtaposes Ya’acov to his seed: Just as his children are alive, so too, is he [Ya’acov] alive (Babylonian Talmud, Berachot 5b). This Talmudic opinion expresses a widespread view that immortality is achieved through one’s offspring, in a more figurative sense. Whereas Avraham had a Yishmael, and Yitzhak had an Esau, Ya’acov, who is the first father to beget only righteous sons, lives on through his righteous children. If you want to know the secret to the longevity of the Jewish nation, look back at Ya’acov. “Give truth to Ya’acov” (Michah 7:20). Ya’acov disseminates the power of his seed energy to his offspring, the power of truth, and truth is immortal. Ya’acov is the plant through which the entire righteous nation sprouts forth as it states, “Your people, all of them righteous, shall inherit the land forever, a scion of My planting, the work of My hands in which I will glory” (Yesha’yahu 60:21). Since Ya’acov is the founder of the dynasty of righteous descendants, it makes sense that the Torah emphasizes his immortality even more than all other righteous people.

Ya’acov Rectifies Adam and Restores the Loss of Immortality
I was thinking that it must be possible to also understand Ya’acov’s immortality in a more literal sense. Perhaps in some secret way, his body and soul are still bound together in perfect life-filled unity beyond time and space. Originally Adam and Eve were created to live forever in paradise. That all changed when they ate from the Tree and became contaminated with the spiritual pollution of the serpent, who brought about death and demise. It is known that Esav is the incarnation of the primordial serpent and that Ya’acov is the rectification of Adam (Babylonian Talmud, Baba Metzia 84a). When Ya’acov overcame Esav’s archangel it was a victory over the angel of death. From then on Ya’acov’s body, save his left thigh became illuminated to gain an eternal aspect. The process of retrieving the Light of Immortality – the Light called the Gemar HaTikun, (the completion of the rectification) from the snake – the Negative Side, began a while back when Ya’acov had to acquire his father’s blessing through deceit. Since the Negative Side of the serpent emanates from “the realm of lies,” Ya’acov was compelled to correct the sin of Adam using the very tools of the serpent. Just as the snake made Adam and Eve fall into darkness and lose immortality through deceit and lies, Ya’acov had to reclaim the blessings of eternity through deceit. Whether Ya’acov’s immortality is figurative or literal, the statement, “Ya’acov our father is not dead” can strengthen us, his descendants, in the realization that we too inherited an aspect of his immortality and therefore, have no need to fear death.

EmunaHealing to Overcome Fear of Death
1. Make yourself comfortable, lean back, and surrender as you breathe slowly. Close your eyes while inhaling and exhaling gently.
2. Imagine looking and the sky at night and contemplating the infinity of space. There are stars so distant from you that they’re measured in the distance that light travels in an earthly year. Beyond those stars that you can see are endless galaxies that stretch out into something we call eternity.
3. Breathe into how the space that you occupy is infinite. Its vastness is too huge for us to see. We’re in an infinite, never-ending, never-beginning universe.
4. Visualize birth and death as a cycle. Contemplate their relativity. Whereas birth is death to the spiritual world, death is actual birth into the spiritual world.
5. Keep breathing while you pay close attention to the following sentence: “If life is infinite, then this is not life.”
6. Repeat this sentence in your mind and consider how life is truly infinite. We can see this in everything that we scrupulously observe.
7. Allow yourself to accept that life, in terms of our body and all of its achievements and possessions, which without exception begins and ends in dust, isn’t life itself.
8. Ponder the true meaning of life, in its most spiritual and eternal sense.
9. Imagine a great loving Light bestowing the deepest compassion on you.
10. Allow yourself to feel at peace within this Light of kindness.
11. Breathe the light into your heart and let your heart absorb its great compassion and love.
12. Let a feeling of acceptance and trust fill your entire being as you keep envisioning yourself enveloped within this great light!
13. Allow yourself to feel completely safe!