Spiritual Healing is Required to fulfill the Mitzvah “Love your fellow as yourself…”

View over Bat Ayin

This Thursday we celebrate Yom Haatzmaut, which is not just a matter of national independence and security, but on this day we have passed the border (מחסום) that separates between exile and redemption. The way is still long, but we are on the other side of the barricade. The period of exile is behind us, and we are stepping on the way of redemption. Even if we are still far from the peak, still, with G-d’s grace, the main obstacles of the last two thousand years have been removed. Now we need to infuse the physical independence in our Land with true love for our fellow Jews. It is not by chance that we read the famous mitzvah “to love your fellow as yourself” during the week of Israel’s Independence Day. In order to attain our goal of establishing a Jewish country that reflects the Divine ideals for Israel, we need to learn to truly love one another. Read on to learn a meditative practice that helps us engender and integrate true love to all the people in our lives! Happy celebrations!

With Blessings of the Torah and the Land
Chana Bracha Siegelbaum 

Outside Israel, Parshat Taria-Metzora is read this week.  Click here to read Rebbetzin's Parsha Meditation Tazria-Metzora

Click here to read Rebbetzin's Haftorah Commentary on Acharei Mot-Kedoshim

Parasha Meditation
Acharei Mot, Vayikra 16:1-18:30
Kedoshim, Vayikra 19:10-20:27

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Spiritual Healing is Required to fulfill the Mitzvah “Love your fellow as yourself…”

Introduction:
In Parashat Kedoshim – about how to become holy, we learn about the prerequisite, to love others like we love ourselves. True holiness is not just about what we do outwardly, but even more about how we feel inwardly. A real holy person has learned to control his feelings, to think only holy thoughts about others, and to feel love and compassion for every creature. To be holy is to let go of all the big and even small resentments we may carry with us. Only then will we be able to truly love each other with a full heart as the Torah states:

לֹא תִקֹּם וְלֹא תִטֹּר אֶת בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי הָשֵם

ספר ויקרא פרק יט: יח

“Do not revenge, and do not bear a grudge against the children of your people. Love your fellow as yourself, I am G-d.”[1]

The Torah verse requires us to love our fellow like we love ourselves. In order to give and receive love, we need to begin by learning to love ourselves, if we don’t have love for ourselves, all our relationships will suffer. It is impossible to fulfill this mitzvah from the Torah, and rid ourselves of holding on to grudges, without deep inner spiritual healing work. Most of the people who come to me for emunahealing have difficulty loving themselves. They may be filled with guilt and shame and must learn to forgive themselves. In order to forgive ourselves we need to go into a meditative state, to get in touch with our guilt and its underlying causes. The next step is then to work on forgiving others truly with all our hearts, and sending them love. This too, requires the meditative work of spiritual healing. In my upcoming teleseminar I teach more details on how to learn to forgive and love.
Click here for more info.

Meditation:
Sit comfortably in your chair, close your eyes and take deep breaths several times and let go of anything you are may be holding on to. Try to connect with the light of Hashem which always comes down from Above. Our body is continually filled with Hashem’s light and love even when we don’t see it or feel it; we know that we are filled with Hashem’s light. Imagine Hashem’s light filling your head and spreading down your shoulders and to the rest of your body. Your entire body is as if made of the material of a light bulb filled with light. Now try to get in touch with where your old feelings of guilt and resentment. Visualize these feelings as dark clouds within you. Try to locate these dark clouds in your body. Are there any in your head, in your throat or perhaps in your heart region. Send Hashem’s light and love to each of the dark clouds within you. Keep breathing into them, one by one until you feel them evaporate or burst.

Think about a person that you feel badly about for whatever reason. Visualize your bad feelings/resentments/grudges as dark clouds within you, within the person, or on an imaginary string connecting the two of you. Take Hashem’s light and send it to all of these dark clouds, one by one until each of them evaporate or bursts. You can repeat this spiritual healing exercise with as many people as you can focus on at any given time. If necessary, you can continue at a different time.

Now send Hashem’s light and love to the person towards whom you had resentment. By sending light to someone that you have difficulty with, you have the ability to rectify your relationship with that person. You may also send light to any person close to you. It could be a person you love very much, and who is in need of light and healing. See if you can feel where the person most needs this light from you, and direct your light to that place. Keep sending light as long as you are able, before wiggling your toes and fingers and opening your eyes. It is wonderful to repeat this meditation daily, opening yourself to receive Hashem’s light and sending it to different people in your life.

Notes:
The gematria (numerical value) of the Hebrew word for love – אהבה – ahava is 13. This is the same gematria as the Hebrew word for one – אחד – echad. The number 13 also alludes to the 13 principles of mercy. Only when we are one with someone can we really love that person. This is why the greatest love is between a mother and her baby, as they were one in her womb. To feel love, we need to reveal the aspect with which we unify with our fellow Jew.

The body is a vessel for the soul; the soul is a vessel for the Divine. Every Jew has a Divine spark of light and love, emanating directly from Hashem. This is the source and power of our love – Hashem’s love which is beyond our reality. Hashem surprises us with endless love, if we only open for Him, even a small opening to receive.

פתחי לי פתח כחודה של מחט ואני אפתח לכם פתח שיהיו עגלות נכנס  

ילקוט שמעוני שיר השירים, ה, רמז תתקפח

“Open for Me like the opening of a needle, and I will open for you an opening for wagons to enter.”[2]

It is important to send love to everyone, especially to those that we have a hard time relating to. A friend of mine once had a difficulty relating to one of her neighbors. They had had a dispute over trivialities. She decided to work on this by continually sending her neighbor love and light. One day, her neighbor sent her two challot for Shabbat. The power of sending love to someone is so great it can materialize in two Shabbat challot. This proves that sending love and light can overcome any tension and difficulty we may have with another person. This is what King Shlomo alluded to in his proverbs:

כַּמַּיִם הַפָּנִים לַפָּנִים כֵּן לֵב הָאָדָם לָאָדָם ספר משלי פרק כז: יט

“As in water, face answers to face, so the heart of man to man.[3]

[1] Vayikra 19:18.
[2] Yalkut Shimoni, Song of Songs, Chapter 5, Allusion 989.
[3] Proverbs, 27:19.

Time-out for Self-reflection and Meditation

Rebbetzin Chana Bracha at the Tomb of our Patriarchs, Hevron

The lights of Pesach lead us to the vessels of getting back into our routine following the holiday. While we count the Omer, we are building our ability to hold Hashem’s light, one aspect at a time. This week of gevurah (constraint) which follows directly after the chesed (expansion) of Pesach is especially suitable to build for the boundaries necessary to hold the lights we experienced during the holiday.[1] At this time we also move from the expansive holiday togetherness to the more solitary everyday routine. This more self-contained mode of reality is reflected in our weekly parasha when we learn about the seclusion which both the birthing mother and the person with tzara’at needed to undergo for personal purification. Personally, I try to purify from all the heavy extra food I tried not to eat on Pesach. Read on to get to the post-Pesach reclusive rebalancing meditation.

With Blessings of the Torah and the Land,
Chana Bracha Siegelbaum

Click here to read Rebbetzin's Haftorah Commentary to Haftorat Tazria-Metzora


Parasha Meditation Tazria-Metzora
Vayikra 12:1-15:33

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Introduction:
In Parashat Tazria we learn that a person must spend time in physical seclusion, truly alone during specific periods of his or her life. When we get out of sync, we need this aloneness in order to return physically and spiritually to a balanced state of being, before being ready to return to the community. Parashat Tazria opens with eight verses describing the seclusion and purification period that women were required to go through after giving birth. A new mother needs this time alone to integrate her life-changing experience, and re-emerge into the family and community as a new person.

The remainder of the parasha is about the period of isolation of the person afflicted with tzara’at – a disease usually translated as leprosy, yet it is more accurately translated as psoriasis.[2] This skin disease was only the outward physical symptom of a spiritual disorder or confusion.

Rather than going to the doctor, people with symptoms of tzara’at had to turn to the Kohen – the spiritual healer. Only he was able to make the diagnosis of tzara’at for which the prescribed treatment was immediate isolation. “All the days during which the plague shall be in him, he shall be טָמֵא (ritual impure), he is טָמֵא. He shall dwell alone, outside the camp shall his habitation be.”[3]

Even if we don’t experience the physical symptoms of tzara’at today, we certainly don’t lack spiritual disorder or confusion. In our social media day-to- day lives, we interact continually, and often, in auto-pilot mode. When we feel confused, conflicted or in a state of imbalance, seclusion, silence and time alone, provide an essential part of the answer to healing ourselves and our Neshama (soul), It may be helpful to turn to friends and family when we need support, yet, at some point, it is time to turn inwards for answers. We need to take the time to sit again, to do the inner work that only we can do for ourselves.

While those afflicted with physical tzara’at were required to be secluded in order to heal themselves, those affected with spiritual tzara’at – confusion, worry and lack of emuna – may benefit from the spiritual seclusion of meditation. Keep in mind that spiritual negativity is contagious. You would do you’re your community well, by taking time out rather than burdening them with your complaints. When you are about to meditate or during a meditation session, you might reflect over why have you chosen the silence and internal seclusion of meditation in that moment. How does the seclusion heal you or re-balance you?

Meditation:
Meditation takes time. I find it hard to take this time out from all my responsibilities. Yet, this time is my offering for inner healing in an effort to bring more balance to my interactions and lives with which my life is intertwined. Let us take some moments to rebalance ourselves with ourselves, return to our breath and see what arises. Sit comfortably on a chair or cushion, and allow your breath to raise and lower your chest rhythmically. Notice how you are feeling at this moment, notice the places within you which could be more comfortable. Breathe into your places of pain or discomfort and feel how the tension dissolves. Imagine your breath is like a flashlight illuminating the dark parts of your soul. Breathe light into your confused darkened spirit, and experience how the darkness gradually flickers and turns into light.

Imagine you walk alone through a dark tunnel, grabbing hold of the slippery walls reaching the light at the end. A tall mountain meets your eye as you emerge from the tunnel. You start climbing the mountain. At first, the earth is soft and sandy and then gradually it turns more rocky and stony. You pass rows of tress, with lush green leaves, the trees make room for the most exquisite spring flowers blooming close to the ground, notice all their various colors and shapes. You keep climbing up the mountain, while breathing rhythmically. You feel your heart beating as you continue climbing. It seems like you have reached the peak, but each time you reach the top of the mountain, there’s more distance to go. Finally, the trail ends in just rock. You reach the top and turn slowly to take in the entire, incredible view. You are alone בָּדָד (badad) and at one with G-d’s creation. Being alone...being alive....feeling the greatest joys. Inhale while visualizing going inward to the sound of בָּ – ba, exhale while visualizing the letters and the sound of דָד – dad. Repeat nine more times, then walk down the mountain and return to yourself.

Notes:
The Hebrew word for alone בָּדָד – badad, from our Torah verse הוּא בָּדָד יֵשֵׁב – “…He shall dwell alone…”[4] has the numerical value of ten. Ten is the number that indicates the oneness within the multiplicity. Hashem Who is One manifests himself through ten sefirot. Everything within this world has a beginning, end and middle. By its widths it is likewise divided into three: Right, left and middle. Likewise in its depth it consists of inner, outer and middle. Together the lengths, widths and depth each have three dimensions which makes nine. The tenth dimension gives a space for these nine manifestations to exist.[5] Thus by sitting alone – בָּדָד – badad, we can experience our aloneness as part of the manifestation of Hashem’s oneness expressed through the ten dimensions of בָּדָד – badad.

[1] From the day following the Seder we count the Omer that reflected the barley offering during Temple times. During each of the seven weeks between Pesach and Shavuot when we count the Omer one of the seven emotional manifestations of Hashem is reveals. The first week during the holiday of Pesach corresponds to Chesed, the second week Gevurah, the third to Tiferet etc.
[2] Cheyne and Black, Encyclopedia Biblica, Shai A, Vardy D, Zvulunov A (2002). "[Psoriasis, biblical afflictions and patients' dignity]" (in Hebrew). Harefuah 141 (5): 479–82, 496. PMID 12073533.
[3] Vayikra 13:46.
[4] Ibid.
[5] Rabbi Moshe Shatz, Ma’ayan Moshe, page 22.

Balancing Holy Intention with Correct Action

Dear Friends,
Pesach has been such a beautiful season of power and intensity. I have literally watched how the dry sticks looking tree-branches have woken up, opening new lush green leaves in a couple of days. During Pesach our love and passion awakens together with the unfolding of nature. This is why it is a minhag (custom) to read Song of Songs on Pesach, as it describes the love between Hashem and His people. During this time of so much amazing light unfolding in nature, and in the world, we count the “Omer” -- a particular measure of barley[1]-- because our vessels don’t quite measure up. The light of the time period between Pesach and Shavuot – the most glorious anticipation of Divine revelation – the month of Ziv – Radiance,[2] has been darkened by the semi mourning for the students of Rabbi Akiva. They and we lack the proper vessels to contain all of the light and love.[3] Sefirat HaOmer (counting the Omer) teaches us how to increase our love and desire within the proper outer measure. This is also the lesson to learn from the “strange fire” that Aharon’s sons, Nadav and Avihu sacrificed out of love and passion in this week’s parasha, which we read right after Pesach. Their light breaks through the boundary, missing proper vessels, in their lack of respect for their elders. I have designed this week’s meditation to help connect our holy intention – “light” with the proper outer Halachic boundary – “vessel”.

With blessings for a delightful spring!
Chana Bracha Siegelbaum


Parasha Meditation Shemini
Vayikra 9:1-11:47 

Introduction:
“The sons of Aharon, Nadav and Avihu each took his fire pan, placed within it fire and placed incense upon it. And they [thus] offered a strange fire before Hashem, one that He did not command of them. And a fire came forth from before Hashem and devoured them and they died before Hashem.”[4]

What was so terrible wrong with the act of Aaron’s sons, that they had to pay for it with their lives? After all they were holy men, and very close to Hashem.[5] They didn’t have in mind to sin at all. On the contrary, when they saw the new fire which descended from heaven to consume the burnt offering, they desired to add their own fire out of the excitement of their love for the holy.[6] This is learned from the word וַיִּקְחוּ –Vayikru – “They took”, which denotes happiness.[7]

The problem was that they did something they were not commanded to do, as it states in the Torah verse quoted above. They took the initiative on their own to do what they thought was right, without first checking with the established authorities of their father Aharon and uncle Moshe. While some might interpret this as a good thing, it is evident that G-d did not! This presumption is considered making light of Divine service.[8]

Today, in our generation of “love” rather than “fear”, we all too often experience the desire to act spontaneously expressing our personal love and excitement without first making sure that our actions are in accordance with accepted Halacha (Jewish law). Yes, it is important to not just become Halacha robots, discussing hairsplitting differences of exactly how many grams of matzah we need to eat at the Seder within a particular amount of minutes, without really feeling love and excitement for the mitzvah of eating matzah. On the other hand, we can’t just follow our heart and light the Shabbat candles overflowing with deep intention and devotion 5 minutes after sunset. While we must strive to emulate the passion of Aharon’s sons, the lives of Aharon’s sons were taken in order to teach the importance of balancing inner personal intention with correct outer action. The measurements of Halacha are the vessels to contain our light of love and excitement. Without the proper vessels, this light becomes a strange fire!


Meditation:
Close your eyes and breathe slowly in through your right nostril and out through your left nostril.

Breathe in all the air you can from your right nostril on a count of 12, while closing your left nostril with your middle finger. Now close your right nostril as well with your thumb placing your index finger on the ridge of your nose. Hold your breath for a count of 18, then slowly open your left nostril by removing your middle finger and breathe out very slowly to a count of 24. Repeat now by breathing into your left nostril to a count of 12, hold your breath for a count of 18 and breathe out from your right nostril to a count of 24. Repeat this cycle 5 times. Now remove your fingers from your nose and breathe naturally. Allow your mind to wander and scan your consciousness for a mitzvah you particularly connect with. It could be a special part of a Jewish holiday service, or a mitzvah between people such as guarding our tongue or visiting the sick.

Dwell in your mind’s eye on one mitzvah you personally feel a great passion for. – A mitzvah you really enjoy. Now imagine doing this mitzvah not only with your ultimate love and excitement, but also with precision and attention to detail. Note the correct timing and amounts of the action, in addition to the particular words needed to be pronounced correctly. Resolve to study up on the details of your favorite mitzvah and or consult a rabbinic authority for fine-tuning of your chosen mitzvah.


Notes:
Rashi teaches us that the death of Aharon’s sons took place by two threads of fire entering into their nostrils and extracting their soul from their body.[9] The nostrils connect our body with our soul. Actually soul in Hebrew – “Neshamah” – is the same word as breathing –
“Neshimah”. This is because when Hashem originally imbued the first human with a soul, “He breathed a living soul into his nostrils”.[10] By slowing our breath and breathing in a measured way, we can fine-tune our connection between body and soul – Action and intention.


[1] Barley in Hebrew is שעורה from the Hebrew root שעור that means measure-
[2] I Melachim 6:1
[3] The main building of vessels take place by showing proper respect, which was what the students of Rabbi Akiva lacked.
[4] Vayikra 10:1-2.
[5] “I will be sanctified through those who are close to me” (Ibid.3).
[6] Yalkut Shimoni, Vayikra, 10, Allusion 525.
[7] Note, the same word is also used to mean marriage, the epitome of love and excitement.
[8] Rabbi Moshe David Valle, top student of the Ramchal, commentary to Vayikra (Avodat HaKodesh).
[9] Rashi, Vayikra 10:5.
[10] Bereishit 2:7.

The Bread of Many Answers

B'erot's Blooming Garden

I have often wondered why in Israel the exhausting Pesach preparations always coincide with planting the summer garden. It seems there is never enough time to both clean and garden. Today it became clear to me that in preparation for Pesach Hashem sends us out of our kitchen cabinets into the garden to recharge by experiencing the renewal of Nature. In order to achieve freedom on Pesach it is more important to spend time outdoors and align ourselves with the rebirth of Nature, rather than doing extra spring cleaning. Listening to the songs of the birds prepares us to us redeem our speech from exile, as we eat the mitzvah matzah on Pesach. 
Read on to learn more about the connection between matzah, speech, freedom and redemption.

Pesach Kasher V’Sameach,
With Blessings of the Torah & the Land,
Chana Bracha Siegelbaum

The Bread of Many Answers

Printable Version

The Pesach Hagadah opens with the words, “This is the bread of poverty that our fathers ate in Egypt.” Yet, “lechem oni” – bread of poverty – also has another connotation. “Lechem oni – the bread about which one answers many things”[1]

With matzah as the center piece, the Seder revolves around questions and answers. The son asks “mah nishtana” (How is this night different…) and his father answers him. As our Rabbis taught, if he has a wise son, the son will ask him, otherwise his wife asks. If he doesn’t have a wife he must ask himself, even two scholars who know the laws of Pesach must ask one another.[2]

The Hagadah itself is written the way of question and answer, in place of simple statements. Rather than affirming that we eat matzah because…, entire sections are written in questions such as: “Matzah – Why do we eat this unleavened bread… Maror – Why do we eat this bitter herb?”[3] The manner of questioning help us to regard ourselves as personally going out of Egypt, when we experienced the newness of emerging from the constraints. Rather than feeling accustomed to the rituals of the Seder, we should feel renewed of soul and wonder about eating the matzah, maror etc. …. Only when we become amazed by the wonder of how this night is different from all other nights, will we be able to feel renewed and changed as if we personally emerged from Egypt.[4]

The attribute of the month of Nissan is שיחה (sicha) –conversation/speech.[5] By answering many questions about the Exodus during the Seder we have the ability to rectify the covenant of speech. This is alluded to in the astrological sign of Nissan טלה – talé – lamb which is linked to the Hebrew word בטלה – bate’la meaning idle. The Matzah elicit rectification of idle speech which continues through the counting the Omer that we recite aloud.[6]

The reason why the mitzvah of telling the story of the Exodus rectifies the covenant of speech is that every mitzvah empowers the limb employed to perform it. The mitzvah of eating the matzah rectifies eating, while telling the story rectifies speech. Therefore, Pesach פה סח (Peh-sach) means, “the mouth speaks” – for the mouth of Israel is opened by means of the matzah as King David wrote: “Take me out from the confines of my soul, so I can thank you…”[7] True freedom from slavery is to be able to open our mouth to praise Hashem. This is why it is so praiseworthy to increase in speaking about the Exodus during the Seder. By means of telling the story our mouth becomes like a wellspring which overflows. This is the meaning of “the bread of many answers.”[8]

The expression “Lechem Oni” can also mean –“the bread upon which we call out.” Eating the matzah in holiness enables us to call out with a great voice in prayer. When we turn the letter chet of chametz into the letter heh of matzah – which refers to holiness of thought – we empower our voice to emerge in powerful tefilah (prayer).[9]

By means of the matzah we also merit the voice of Torah. The word “oni” equals the numerical value of the word “kol” – voice, mentioned in regards to Ya’acov: “The voice is the voice of Ya’acov”.[10] The first mention of the word voice in the verse refers to prayer, the second “voice” to Torah Torah…[11]

Maharal explains that matzah is called the bread of poverty in contrast to “matzah ashira” – rich matzah, which contains oil and honey. A poor person has no money, only himself and his body. Likewise, matzah has only the essential dough which consists of water and flour. It represents simplicity.

Although poverty seems to be the opposite of freedom, the Hagadah teaches us that poverty is related to redemption. Redemption can only come when one becomes totally oneself without being dependent on anyone else. Just as a slave is dependent on his master, likewise a wealthy person is dependent on his possessions. Since someone poor has no possessions or attachments, he can stand on his own independently. This connects him to the energy of redemption. “Freedom is just another word for nothing left to lose.”[12] Therefore, during the night of the Exodus, we are commanded to eat the bread of poverty containing nothing but its own essence.

The simplicity of the matzah connects us to the redemption on Pesach, which origins from the upper world. The quality of simplicity, although considered a lack in this world, is a virtue in the upper world. While, the Kohen Gadol (High Priest) ministers in golden garments all year, on Yom Kippur he enters the innermost chamber in simple white garments. By entering in the innermost chamber of the Holy of Holiest he goes beyond the level of this world, which is compound, and acquires the level of the upper world, which necessitates simplicity.

Matzah is related to answers because it teaches us about the Exodus and publicizes the miracle and the haste with which the Jewish people left Egypt. The Torah says, “Seven days you shall eat matzah, for in haste did you go out of Egypt.”[13] Haste is essentially connected to the poverty of matzah, because it too stands on its own, independent of the continuation of time. Moreover, we went out in the first month because the first is not connected and joined to previous months.[14] Redemption is beyond continuation and connection. For this reason we eat the bread of poverty in haste.

The haste above the continuation of time during the Exodus teaches us that the Exodus is beyond time, and they went out by means of the upper level. The redemption was not according to nature, and therefore it is proper that they should eat the bread of poverty that is simple. This is the reason why matzah is related to answers. Matzah tells us about the haste of the Exodus and teaches us that the redemption came from the upper world.[15]

According to Rav Shalom of Beltz, “the bread of many answers” can also mean that on this night, G-d answers and fulfills all the requests we make of Him. This is the night when the redemption and salvation of Israel is awakened. Therefore, “whoever is hungry” and needs Divine assistance should take advantage of this time and “come eat,” for the Heavenly help will come. At this time, and by means of eating this bread, our requests are answered from Heaven.

Let the matzah teach us freedom from any attachment so we can return to our essential selves. May the “lechem oni” empower us to elevate our eating and speech, arousing our voice in Torah and tefilah, and in the merit of the matzah may Heaven answer all our heartfelt prayers to deliver us from our oppressors!

[1] Babylonian Talmud, Pessachim 115b.
[2] ibid. 116a.
[3] The Hagadah of Pesach, the saying of Rabban Gamliel.
[4] Pri Tzaddik, The Holiday of Pesach, Ot 2.
[5] Sefer Yetzira 5:7.
[6] Ateret Yehoshua on the Torah.
[7] Tehillim 142:8.
[8] Sefat Emet on Pesach.
[9] Likutei Halachot, Laws of the Meal, Halacha 3.
[10] Bereishit 27:22.
[11] Sefat Emet on Pesach.
[12] Janis Joplin.
[13] Devarim 15:3.
[14] Nissan is called the first of the Jewish months.
[15] Maharal, Gevurat Hashem, Chapter 51

Offering Up Our Will & Pleasure to the Divine

Rebbetzin Chana Bracha with her parents in Denmark at her father’s 85th birthday 

Dear Friends,
While celebrating my father’s 85th birthday in Denmark, I continue the theme of gift giving in my parasha meditation. The animal sacrifices are difficult to relate to, however I found personal meaning in them with the help of Rav Ginsburgh’s writings, relating the sacrifices to the human psyche. I hope this meditation will be helpful to refine our will and our desires for pleasures, as part of our spiritual preparation for Pesach!

Shabbat Shalom!
Chana Bracha Siegelbaum

Click here to read a special Torah from Rebbetzin Chana Bracha on "The Four Cups during the Seder and Our Four Mothers" 

Parasha Meditation Tzav
Vayikra 6:1-8:36

Printable Version

Introduction:
The book of Vayikra is difficult to relate to as it is all about the sacrifices, which we no longer keep. However, learning about the sacrifices becomes more meaningful, when we understand how each part of the sacrifices represents and rectifies parts of our psyche. Two parts of the animal sacrifice in the Temple, the “choice fats” – chelev – (חלב) and the “blood” – dam – (דם) were offered exclusively to Hashem. “It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither fat nor blood.”[1] This eternal prohibition pertains to both the person bringing the sacrifice and the Kohen, no-one may partake of the choice fat or the blood. Even today, we do not eat the “choice fats” or “blood” of the kosher animal. Rav Ginsburg explains how we learn from this that the very best must always be given to our Creator.[2]

The crown – keter – (כתר) of the Jewish soul includes the super-conscious “pleasure” – ta’anug – (תענוג) and the “will” – ratzon – [רצון) [3) The conscious intellect and emotions are like the wheels of a machine, dependent on the vital energy of these two powers. Our “will” and “pleasure” are represented respectively by the “blood” and the “choice fats.” When a person brought a sacrifice, the blood of the slaughtered animal would first be sprinkled on the altar. This would culminate the process of offering up of one’s will to G-d. Afterwards, the Kohen would burn the choice fats on the altar. This would culminate the process of offering up one’s pleasure to G-d.

Hashem’s Divine Presence was most manifest within the Temple. During Temple times, the Divine service would actually reach into our unconscious and rectifying it. The process of the sacrifices thus ensured the righteousness of all those who came to the Temple. Without the Temple, we cannot access the far reaches of our unconsciousness. Yet, the prohibition to eat the “blood” and “choice fats” of any kosher animal still applies. Therefore, we must still rectify our will and pleasure to whatever extend we are able, and offer them up to Hashem.

Meditation:
This meditation is designed to help you get in touch with your will and desire for pleasure, in order to help us rectify them and give them over to Hashem. Make yourself comfortable and close your eyes. Take several long deep breaths and get in touch with your body sitting on the chair or cushion. Feel how your breath is actually Hashem breathing through you. Imagine how your breath brings oxygen to your bloodstream. Breathe into your arteries, and imagine how your blood circulation is invigorated by your conscious breathing. Allow your day to pass through you, visualize all the things you accomplished and all those things you didn’t yet get to. Get in touch with your will! What would you like to do the most if you were able? Imagine all the things you would want to do if you only could. Now take all of these things – the manifestations of your will and place them into a box, wrap it with beautiful wrapping paper and tie it with a ribbon. Imagine placing this box in your palms facing upwards offering your will to Hashem. Imagine the box being gone from your hands, and replaced by a different gift, which you now hold in your hand. Open it and behold Hashem’s gift to you. Hashem is giving you a refined will, all the things you always wanted to want are in this gift for you. Feel your appreciation of this gift Hashem is giving you!

Now take several relaxed breaths and allow your mind to wander to all the things you enjoy. Think about what gives you pleasure, it could be a gourmet meal, an intimate encounter with your beloved, a loving interaction with your child, a special honor or award you received. Take those things which give you pleasure and place them in a new box. Wrap it beautiful with a nice ribbon and again offer it up in your open palms to Hashem. Again your gift has been received by Hashem and replaced with His personal gift to you. You unwrap your spiritual gift and discover the spiritual pleasures that are your true pleasures. Unwrap each pleasure one by one and try to get in touch with the warmth, love and joy each of these spiritual pleasures give you. Gently tap your hands and feet on the ground and table before opening your eyes to face a new refined reality.

Notes:
There are actually three points of the crown: (רצון) – “will”, (תענוג) – “pleasure” and (אמונה) –“Emunah” – simple faith. When a sheep is brought as a sacrifice, in addition to the “blood” and the “choice fats,” the rump, located near the tail of the sheep is given exclusively to Hashem.[4] This third part – the rump – is even fattier than the fat, i.e., it represents even more pleasure than pleasure. The Hebrew word for “rump” is אליה, begins with the letter alef (א). The first letter of the (חלב) – (“choice fats”) is chet (ח), and the first letter of “blood” (דם) is dalet (ד). Together these three letters spell out the word (אחד) – “One”. The two levels of pleasure and one level of will form our complete Oneness with Hashem. Perhaps we can say that by means of refining and offering our will and pleasure we can reach the level of emunah in the One and only G-d, to Whom all our desires and pleasures must be directed.

[1] Vayikra 3:17
[2] http://www.inner.org/parshah/leviticus/tzav/E_012.php the rest of this parasha mediation is based loosely on this teaching
[3] Likutei Torah, Parashat Nitzavim 49:3
[4] See for example Vayikra 7:3.

“On-line” With Hashem

Dear Friends,
This week we are starting the new book Vayikra which is all about Hashem’s calling to us, and our calling to serve Him. Parashat Vayikra coincides with Rosh Chodesh Nissan, in which we are supposed to work on our speech.[1] Perfecting speech corresponds essentially to refining our communication. In this parasha meditation I discuss communication between parents and children as an analogy and springboard for improved communication with Hashem. As we clean our cabinets for Pesach, let us work on cleaning our speech so we can emerge with improved communication in time for Pessach, which also means “ Pe -sach --the mouth speaks. By the time of the Seder, b”H, our improved communication skills will optimally bring us to the highest relationship with Hashem and our family.

Shabbat Shalom and Chodesh Tov!
With Blessings of the Torah and the Land
Chana Bracha Siegelbaum  

Click here for Rebbetzin's commentary on the special haftorah reading for Rosh Chodesh

Plus click here to read Rebbetzin's teaching on the beautiful blessing for Nissan on blossoming trees

Parasha Meditation Vayikra
Vayikra 1:1- 5:26

Printable Version

Introduction:
This week, we begin reading the book of Vayikra – Leviticus. Literally the word vayikra means “He called.” “He called (vayikra) Moshe, and Hashem spoke with him from the Tent of Meeting saying.”[2] The last word “לֵאמֹר – saying” is extra. If Hashem spoke, obviously He would be “saying.” Whenever the extra word “saying” appears, it teaches us about the ongoing continuous prophecy applying to all future generations. Just as Hashem called Moshe, He continuously calls us throughout the times, for an ongoing relationship.

Calling – An Expression of Love
Rashi explains that a “calling” preceded all sayings and commands. It is an expression of love, an expression that the Ministering Angels use, as it said, “One called to the other”.[3] However, to the gentile prophets He revealed Himself with an expression of happenstance and uncleanness, as it said, “G-d happened upon Bilaam”.[4]

The Small Alef
Rashi[5] learns this from the small alef at the end of the word וַיִּקְרָא, making the alef stand out and emphasizing the difference between the word וַיִּקְרָא – He called, and the word וַיִּקְר – He happened upon. This small alef teaches us a big difference between the relationship of the Jewish people with Hashem, and that of the other nations of the world. The Jewish people are supposed to have an ongoing, continuously open relationship with G-d, whereas the relationship of the gentile nations to G-d is more of an on-and-off type.

On-line with Hashem
Rabbi Pinchas Winston makes the following analogy: This can be compared to using cable for internet versus a regular modem. When a person uses a modem to connect to the internet, he has to dial up the server, “get in,” and wait until all the inter-computer protocol has finished before being able to access everything from e-mail to websites. This takes time, is not always successful the first or second time. However, the beauty of cable is that you are always connected. The connection is continuous and therefore “getting in” is quick as is using the “Net.” There is never a moment that we are supposed to think that we are “off-line” from G-d, which is why halacha dictates levels of conduct and modesty even in the most private of places and moments. However, there is a difference between this analogy and true relationships. Whereas, keeping the lines of communication constantly open between two computers takes very little effort on our part, just maintaining an ongoing, upbeat and loving relationship with another human being requires a tremendous and continuous act of will; how much more so with G-d!

The Mother’s Calling
The relationship between children and parents is a great practice for having an ongoing relationship with Hashem. A dear friend came crying to me, her son had called her when she was in a meeting, and when she tried to return his call, no one picked up. She thought that perhaps they don’t hear the phone, (which had happened beforehand), so she continued to call again and again, frustrated that no-one picked up. When her son finally called her back, he reproached her, “Why did you continue calling and calling, didn’t you realize that when no-one picked up, that it wasn’t a good time to call. By calling so much, you were disturbing the children from going to sleep!”

Off-line with their Mother
My friend couldn’t believe her ears, “I would never do this to my mother or mother-in-law” she told me. “First of all I would never let them call again and again if I was home, even if it wasn’t a convenient time for me to talk, I would certainly pick up the phone and let her know that I’m sorry I can’t talk now, but I would call back as soon as I could.” She explained. “This way I would save my dear mother or mother-in-law from the frustration of having to repeat calling without anyone picking up. Not only did my children, not pick up, they moreover had the nerve to reproach me for keeping calling.” This mother felt hurt because, her children chose to be “off-line” from communicating with her. It is painful when we reach out and are not met, but rather being rejected. I told her, to embrace the pain, and just sit with it, trying to connect with the pain of the Shechina (Divine indwelling presence). When our Divine Mother calls us continuously do we pick up the receiver? Or do we let Her call and call? Hashem constantly reaches out to us, but we often chose to be “off-line”. We can learn from this incident to be more attentive to the call of the Shechina, whether through the difficulties we experience, or through becoming more aware and recognizing the Divine Supervision in our lives. Let us decide to pick up every time Hashem calls!

Meditation:
This meditation is not going to be limited to when you sit down and take some deep breaths. This meditation also applies when you walk on the way, work in your kitchen or in the office, when you feed your children, when you clean the house, and prepare for Pesach etc. Whenever you are happy and whenever you are sad, always remember to stay “on-line” with Hashem. Whenever, it is hard, imagine the oneness – the small alef, from the word Vayikra always at your side, always calling you back to be close. When we are continuously “on-line” with Hashem we can learn to experience all the difficulties Hashem sends as a mirror to learn where we can improve ourselves to get even closer and strengthen our relationship with Hashem. When we are “on-line” with Hashem we learn to accept, realizing that everything is a gift, and there is never a moment, or an incidence, which should make us upset.

Notes:
The reduced alef also hints at the fact that Moshe humbled himself by making himself small. He was reluctant to record the word vayikra in the Torah, indicating Hashem’s special relationship with him. In his humility, he did not want to be distinguished from the nations with whom Hashem relates in an off and on relationship, indicated by the word vayiker.[6]

A third interpretation of the small alef is to teach us that as great as Hashem’s call to Moshe was, it was still incomplete. Perfect “on-line” communication can only take place when the Shechina will dwell in its permanent home – the Beith Hamikdash in Yerushalayim. It is impossible to attain the highest kind of communication with Hashem on foreign soil, outside Eretz Yisrael – the Holy Land, in a tent like dwelling-place erected only temporarily for Hashem. Therefore, the small alef illustrates that the ultimate goal has yet to be achieved, may it be soon!

[1] Bnei Yissaschar, Article 1 on the month of Nissan
[2] Vayikra 1:1
[3] Yeshayahu 6:3
[4] Bamidbar 23:4, 23: 16
[5] Rashi, Vayikra 1:1
[6] Vayikra 23:4, and 23:16

Learning to Give

Dear Friends,
Purim at B’erot was as every year such a heart opening experience, with a great balance of Torah, play and prayer, not to mention the delicious feast!

Now it’s time to get ready for Pesach, and clear our energy fields from all the extras. This is a perfect time to work on letting go of attachments to material things, and sharing our stuff with people we love. This week’s parasha meditation helps us to learn how to give with generous spirit and open heart. Wishing you all happy giving, and a joyful Pesach preparation! 

Save the Dates:
After Pesach starting Sunday April 29, I will offer a 3 week EmunaHealing webinar Sundays from noon-2:00 PM EST (Israel 7:00-9:00 PM). 
Click here if you are interested in signing up. 
In addition I will be available for private EmunaHealing sessions right after Pesach
via Skype or Phone.

With Blessings of the Torah and the Land
Chana Bracha Siegelbaum 

Click here to read Rebbetzin's commentary to this week's special haftorah for Shabbat Parah

Parasha Meditation Vayakhel-Pekudei
Shemot 35:1- 40:38

Click here for a printable version

Introduction:
Moshe’s fundraising for the Mishkan (Tabernacle) was easy. All the Jewish people brought enthusiastically donations of materials for the Mishkan . “They came, everyone whose heart lifted him up, and everyone whose spirit volunteered him, and they brought Hashem’s offering for the Tent of Meeting, and for all its service and for the holy garments.”[1] The verse mentions two different attitudes with which people gave, there were the kind of person “whose heart lifted him,” and the kind “whose spirit volunteered him.”

Whereas Ramban holds that the wise people were lifted by their heart to know how to do the work for the Mishkan,[2] Malbim explains that the heart is the exterior vessel for the spirit – רוּח. The spirit raises images from the depth of the soul and reveals them upon the face of the heart. Whereas the spirit is an internal integral part of the soul, the heart is its exterior ruling power, through which Free Choice is expressed.[3]

There are people whose spirit is filled with good images and volunteerism, yet their heart still do not chose to be generous, because of their love of money. There are others, whose spirit does not volunteer them, yet their heart is generous and loves to give because money is not important to them. Rabbi Gavriel Goldfeder clarifies that some people feel an urge deep down to give, but as the urge comes more to the surface, it meets limitations. A person might really want to give, but he is too attached to his money, time, and personal resources. This person is called one whose “spirit volunteers” but whose heart is limiting. Another kind of person is one who does not feel a deep urge to give, but he doesn’t consider his time or money so important, so he is willing to give of them freely. He is called one whose spirit does not move him deeply to give, but his heart is open.

Malbim explains that when it came to donating for the Mishkan, everyone had both a volunteer spirit and an open heart. This is why the Torah verse states both that every person was “lifted up by his heart” to have a good will to give, and was moved by “his spirit that volunteered him” to imagine and connect deeply with the great benefit of this generosity

Meditation:
Sit comfortably in your chair or cushion, close your eyes and take some deep breaths. Pay good attention to your rhythmic breath, and allow yourself to relax even more. Ask Hashem to help you get in touch with your רוּח – ruach – spirit, the deepest spiritual backdrop seat of your emotions. Your ruach is the mediator between your neshama which is inherently G-dly, and your nefesh which is inherently animal. Your ruach is in between. This is reflected in the three letters spelling out the word רוּח – ruach. The first letter ר –reish means head and has the shape of the profile of the back of the head. ר –reish is connected with the neshama. The last letter ח – chet means sin and is connected with the body, it is in the shape of a closed container which separates between the body and the higher realms. The middle letter וּ – vav, which means “and” corresponds to the ruach, the connecting point between the neshama and the body. As you breathe slowly and deeply connect to your רוּח – ruach. Allow your ruach to take you back to a time when you felt especially fulfilled and happy. Get in touch with this exhilarating happiness. Let the waves of happiness emanating from your ruach wash over you. Now take some of this happiness and place it into an imaginary box, wrap it beautifully and tie it with a ribbon. Imagine sending this gift to someone you love, and to someone who really needs it, you can send your spiritual gift to several different people without depleting yourself from its content. Continue sending this gift to as many people as you feel like. You can always send it again at a different time.

Now let’s move to get in touch with our heart. Place both of your hands on your heart and try to feel the rhythmic beating of your heart. If you can’t feel it there, you may move one hand to your throat. Think about a material thing that your heart desires very much. It could be a garment, jewelry, money, an electrical item, or your favorite food. Imagine a person you love very much, and imagine how you would like to share with that person. You would love the person you love to have what you have. Choose one of your favorite material possessions and pray to Hashem silently to help you let go of your attachments to this item. Imagine how life would be manageable even without this favorite thing, especially considering how you could make someone else so happy. Ask Hashem to help you open your heart. Decide now in your heart to give away this item to a person whom you love so much. If it is too difficult to give away your favorite object, you can practice on something which you like very much but it is not your most favorite thing. If this too is hard, then you can practice on something you like even less, and gradually as you repeat this meditation you can learn to open your heart more and more, to give even more. Tap your hands and feet gently before opening your eyes.

Notes:
This mediation teaches us to give and helps us learn to be realistic in our giving. Some people want to give gold but all they have is silver. It is only possible to impart something that we ourselves have. Rather than insisting on giving what we decide we want to give, with refined generous spirit we learn to give what the recipient needs from us. It is important to act upon your decision during the meditation and give the material gift to the person you decided to within twenty four hours. This way you ensure that your heart won’t turn you astray to make you change your mind. So give your gift in real life today!

In Yonatan ben Uziel’s Aramaic translation of the Torah, the Hebrew phrase “all whose spirit volunteered them” is translated to mean “one whose spirit was perfected to the level of prophecy.” This person has the ability to reach such a level of refinement that s/he becomes a Mishkan, his/her heart becomes an altar, and his/her clothing become the holy garments.[4] When we connect with the spirit of giving inside of us and learn to give with an open heart our gift has a much greater impact. Therefore, it is better to give something small with a generous spirit and a complete heart than to give something greater, which one is not ready to give yet. On the surface the gift may be the same gift as something given in a begrudging way, but on the energy level they are light-years apart. There is even the kind of person who has nothing to give, but if s/he could, s/he would give everything s/he had.[5] Hashem, knows the thoughts of man[6], and considers as if this person built the entire Mishkan.

[1] Shemot 35:21
[2] Ramban, Shemot 35:21
[3] Malbim, Shemot 35:21
[4] Yonatan ben Uziel, Shemot 35:21
[5] Malbim, Shemot 35:21
[6] I Divrei HaYamim 28:9