Letting Go of Attachments and Reclaiming Our Inner Core

Letting Go of Attachments and Reclaiming Our Inner Core

Parashat Lech Lecha

Go to Yourself by Healing Childhood Wounds

Avraham, our Father paved the way for us to follow in his footprints and learn how to grow spiritually and let go of old ‘stories’ and attachments. When Hashem selected Avraham and sent him on a mission to an unknown land, He told him לֶךְ לְךָ/lech lecha – “Go forth from your land… to the land that I will show you” (Bereishit 12:1). The phrase לֶךְ לְךָ/lech lecha literally means: “Go to yourself.” Avraham’s journey parallels the journey each of us are called upon to follow in our lives. Just as G-d told Avraham, ‘Go to yourself’ – to your source – we are all on the same journey to accessing our true essence and living from that place of connection. In order to reconnect with our essential core – with our neshama (soul) – we need to let go of the exterior attachments that block our inner light. In spiritual healing we work on shedding layer after layer of spiritual and emotional blocks that impede us from accessing our inner essence and truly living a balanced Torah life. We work on healing childhood wounds i.e., negative experiences with a negative lasting effect that keep affecting our current lives even fifty years later. For example, many of the women I treat with EmunaHealing have experienced emotional neglect during childhood. This wound or trauma often makes them feel like they don’t deserve other people’s affection. They develop such a pattern in their relationships because that is what they were led to believe when they were younger, oftentimes by family members or loved ones. As a result, a woman may stay in relationships where she is mistreated and neglected by her husband. She may be unable to assertively work on improving her marriage, because she feels like she doesn’t deserve any better. Alternatively, such a childhood wound – not having received the love she needed as a child – may prevent her from finding a husband all together, because she doesn’t feel worthy of love. 

Let Your Relationship with G-d be Your New Identity

ספר בראשית פרק יב פסוק א וַיֹּאמֶר הָשֵׁם אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ:

“Hashem said to Avram, ‘Go forth from your land and from your birthplace and from your father’s house to the land that I will show you’” (Bereishit 12:1).

 

Anyone moving to another country must first leave her home, then her birthplace/neighborhood and lastly her country. Why did the Torah list all the places from which Avraham is to withdraw in the opposite order?

 

…G-d wanted to teach him to detach himself gradually; the way one educates a child, for perhaps it would be difficult for him to accept everything at once. Therefore, first, He asked him to leave his country which is a small request, since a person doesn’t benefit particularly from one land more than from other lands; except for the name and the seeming honor one gets from those who know him… Once he has separated his entire land from his heart, he might be concerned about his ties with the people with whom he grew up, that may help and support him… This attachment is a little stronger than the previous. Once he has distanced himself from this tie, he might be concerned about his closeness to the house of his father, from whom he has additional benefit, more than the others (Kli Yakar, Bereishit 12:1). 

The reversal of the natural order of withdrawal teaches us about Avraham’s spiritual withdrawal that we are called upon to follow. First, we must detach ourselves from the most external, “your country,” and finally we must let go of our innermost attachment, “the house of your father.” G-d is telling Avraham לֶךְ לְךָ/lech lecha – seek yourself, while you simultaneously abandon everything that establishes and confirms selfhood – “from your land and from your birthplace and from your father’s house.”  The vital ground for self-confirmation, citizenship, property rights and inheritance – essential sources of security (David Aaron). Likewise, we must seek a new and higher identity independent of land, nationality and family. Our new identity is founded upon his relationship with G-d. 

Perform the Mitzvot Without Ego Attachments by Reframing Old ‘Stories’

The goal of Spiritual Healing from the Torah is to connect ourselves and those whom we treat with G-d. This inherent connection may be obscured by attachments and ‘stories.’ We often carry such ‘stories’ or destructive believes since childhood. The ‘story’ I have encountered most often is some or another version of, “I’m not good enough.” Through EmunaHealing we take the person in treatment back to her first childhood memory that created this ‘story’ and we reframe it through tefilah, Inner Child Work, psychodrama and guided visualization. By becoming aware when we are dragging the wound of our inner five-year-old into our adult lives and acting from that place, we can learn to give ourselves the compassion and love which was missing then. This frees us from the control our past pain has on our current lives and enables us to be free to serve Hashem with our full hearts. For example, if we carry the ‘story’ “I’m not good,” we feel the urge to prove ourselves to others by seeking to help them in any way that will help us feel good about ourselves. Yet, this motive affects the quality of our kindness greatly. Others can feel that although we are trying to help them, deep down our help derives from our ego seeking self-assurance. By reframing our past and editing our ‘story’ slowly accepting that we are good enough because Hashem created us, we can loosen the grip the past has on us. Now we are able to help others purely from our desire to extend ourselves to others and perform Hashem’s mitzvah of “Love others like yourself” (Vayikra 18:18).

 

EmunaHealing Exercise to Heal the Story “I’m no good!”?

1. Close your eyes and relax, as you breathe slowly. Inhale through your nose and exhale through your mouth.

2. Now, think about when and in which situation did you last experience being affected by your ‘I’m-no-good-story’?

b. How did this ‘story’ affect your action and feelings?

3. Go back in time to access a childhood memory when you first felt this feeling. What happened? What had you done and how were you treated?

4. Try to visualize yourself as that little hurt girl with as many details as possible. What were you wearing, how did you keep your hair? Which place were you in? what did the place look like Etc.

5. Allow your adult self to go down to that little girl, hold and comfort her. Allow her to cry on your shoulder while you show her love and compassion. Listen to her tell you how she feels, while you are holding the space for her and stroking her hair. Let her confide in you and keep comforting her.

6. Now, return to the present and visualize the situation when you last experienced feeling ‘no good.’ How would you presently relate to the situation with more self-confidence?

7. Visualize now how you will respond better next time when a similar situation presents itself in your life. 

Reclaiming Our Personal, Spiritual Ark

Parashat Noach

Reclaiming Our Personal, Spiritual Ark

Seeking Refuge in the Ark of Torah

We all know how Noach, his three sons, their wives and the selected animals were saved in the ark during the grand flood as it states, 

ספר בראשית פרק ו פסוק יב וַיַּרְא אֱלֹהִים אֶת הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי הִשְׁחִית כָּל בָּשָׂר אֶת דַּרְכּוֹ עַל הָאָרֶץ:

 (יג) וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא לְפָנַי כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת הָאָרֶץ:

 (יד) עֲשֵׂה לְךָ תֵּבַת עֲצֵי גֹפֶר קִנִּים תַּעֲשֶׂה אֶת הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר:

“G-d saw the earth, and behold it had become corrupted, for all flesh had corrupted its way on the earth. Then G-d said to Noach, ‘The end of all flesh has come before Me, for the earth has become full of robbery because of them, and behold I am destroying them from the earth. Make for yourself an ark of gopher wood; you shall make the ark with compartments, and you shall seal it both inside and outside with pitch’” (Bereishit 6:12-14). 

The word for ark תֵּבָה/teivah can also mean ‘word’ (Klein Dictionary). When threatened by the floods of today, we like Noach can seek refuge in the ‘word.’ Not any word but the healing word of truth. The Ba’al Shem Tov comforts us saying, when life seems unmanageable, “Come into the word of Torah and Tefilah” – and you will be able to recharge and realign yourself until you are ready to reenter the challenging world (Based on Sefer Ba’al Shem Tov on the Torah, Parashat Noach). We may often feel that we are drowning in the cruel world, that we don’t know how to deal with the challenges and people in our lives, or that the world is flooding us with the confusion of information overload. Actually, the word for ‘flood’ מַּבּוּל/mabul is etymologically linked to the word בִּלְבּוּל/bilbul – ‘confusion.’ In our modern world we are inundated with so many confusing streams of choices which often disconnect us from our core. This is when we need to take time out to realign ourselves in the תֵּבָה/teivah – ‘word’ of Torah and Tefilah.

Receiving Your Particular Therapeutic Torah

In EmunaHealing we facilitate finding your personal Torah that speaks to you. It could be a particular book, just a chapter or even a page. It may be new and stimulating learning or reviewing Torah principles that strengthen your emunah. This all depends on the nature of the flood in your particular life, at any given time. It could be beneficial to learn on your own, or with a chavruta (study partner). Remember Noach was far from alone in the ark. Since Hashem created the world through the Torah, we can all receive healing from words of Torah according to our level of holiness. “Great is Torah, for it gives life to its observers in this world, and in the coming world. As it states, 'For they are life to he who finds them, and a healing to all his flesh’ (Mishlei 4:22). And it says ‘It [the Torah] shall be health to your navel, and marrow to your bones’ (ibid. 3:8);” (Pirkei Avot 6:7). It is taught in the Zohar that the Torah is compared to a tree that has branches, fruit, leaves, bark, and a trunk which are all connected. So, too, Torah gives sustenance and life to all that is created. The לָשׁוֹן/lashon – ‘language’ of the tree of life (Torah) heals, literally, it heals the tongue. Moshe translated the Torah into 70 languages to widen the light of the Torah into the outer coverings so that all would draw closer to the inner essence, and thus the inner wellspring would open up more. Therefore, words of Torah in any language are healing (Based on Sefat Emet, Devarim 3:2, Year 5634). At Midreshet B’erot Bat Ayin, I have seen such healing and growth on all levels in my students who truly immerse themselves in the wellspring of Torah.

Entering Your Personal Prayer Sanctuary

Our word of Torah and tefilah must shine, as it states, 

ספר בראשית פרק ו פסוק טז

צֹהַר תַּעֲשֶׂה לַתֵּבָה וְאֶל אַמָּה תְּכַלֶּנָּה מִלְמַעְלָה וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים תַּחְתִּיִּם שְׁנִיִּם וּשְׁלִשִׁים תַּעֲשֶׂהָ:

“You shall make a skylight for the ark, and to a cubit you shall finish it to the top, and the entrance of the ark you shall place in its side…” (Bereishit 6:16). 

Based on Bereishit Rabbah 31:11, Rashi explains, that צֹהַר/tzohar, literally means light. Some say [that it was] a window, and some say [that it was] a precious stone, which gave them light. The word צֹהַר/tzohar can also mean ‘portal’ (Reverso Hebrew/English Translation). Prayer is an opening and doorway to the divine dimension, illuminating our lives. Ba’al Shem Tov explains that every letter of our tefilah is connected to numerous worlds, souls and divinity. Each letter connects and unifies with each other and with the Divine before it becomes a word. צֹהַר/tzohar is connected to the word  זֹהַר/zohar – ‘shine.’ Kavanah (intention) in tefilah is what makes our prayers shine. We, women have the privilege to pick and choose our prayers, to pray and talk to Hashem in our own words, and to cry out to Him in heartfelt supplication. 

Prayer is the Core of Spiritual Healing

Tefilah is an essential part of EmunaHealing. Since all healing ultimately emanates from Hashem, and the healer is only a channel for Divine healing, spiritual healing is wrapped in tefilah. We start with a special prayer for opening the channels of receiving Hashem’s healing. We continue to pray for Hashem to shine His unconditional love, acceptance and infinite light upon each layer of emotional or spiritual blocks we encounter within ourselves and the people we treat.  

ספר לקוטי עצות - ערך רפואה יב אמירת תהלים מסוגל מאד לרפואת החולה. וצריך שיהיה לו בטחון חזק על זה, ועל ידי זה יושיעו השם ויתרפא ויקום מחליו:

Reciting Tehillim is very helpful for the sick. One needs to trust strongly in this. By means of this Hashem will save him, and he will be healed and recover from his illness (Rebbe Nachman, The Book of Straight Advice, Healing 12).   

In EmunaHealing we learn to open our intuition to tune into which chapter in Tehillim relates specifically to the person we treat, and will be most healing for her particular challenges, whether physical, emotional or spiritual. We give the person in treatment the assignment to recite this chapter of Tehillim daily for a certain amount of time, a week, a month or more. Sometimes we recite it for her or with her. When I receive the particular suitable Tehillim to recite, I am always amazed by how its message relates perfectly to what the person I treat is going through. 

Returning to Hashem by Detaching Ourselves from the Heavy Material

MAKE FOR YOURSELF AN ARK OF GOPHER WOOD - The ark in which Noach and his family floated upon the waters that annihilated the old world is a metaphor for the renewed world which would develop after the flood. While the coarse material dominated the spiritual features of the old world, the new world would be similar to gopher wood, which is light enough to float due to the fact that its arial parts are greater than its heavy coarse matter. This alludes to the fact that in the new world the spiritual aspects would dominate the heavy earthy material (Malbim, Bereishit 6:14). Spiritual healing helps elevate us from being entrenched in dark, heavy blocks. It facilitates us to access the spiritual dimension and make us feel lighter. When we learn to let go of attachments, we can change our lives for the better easier. 

Noach was told to seal the ark inside and out with כֹּפֶר/kofer – ‘pitch.’ This alludes to the power of teshuva (repentance), as the word בַּכֹּפֶר/bakofer – ‘with pitch’ has the gematria (numerical value) of 302 which equals the word שָׁב/shav – ‘return’ or ‘repent.’ The ultimate goal of EmunaHealing for both the healer and the person in treatment is to disentangle ourselves from old stories, patterns and emotional blocks, so we can fully return to Hashem.

Tapping into the Infinite Light

Parashat Bereishit

Tapping into the Infinite Light

The Light of Creation

In the spiritual healing I practice – Emunahealing – we endeavor tapping into Hashem’s infinite light and pray to heal whatever ailment we are treating through it. This light was the first to be created because nothing created can exist without it. Any disease – be it physical, emotional or spiritual – is only a blockage of this light. G-d Himself is referred to as אוֹר אֵין סוֹף/Ohr Ein Sof – ‘Infinite Light’ in the Zohar and in numerous other Kabbalistic books. The concept of Light is the closest, innermost link to the Divine that we can connect with. Hashem created this light in the beginning to shine its rays upon us, so we can tap into it and connect with Him.

 

ספר בראשית פרק א פסוק ג וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר:

“G-d said, ‘Let there be light! and there was light” (Bereishit 1:3).

The Hidden Light (Ohr Haganuz)

The original light was too intense for this lower world, where people are tempted to follow their negative inclination. So, Hashem hid away the brightest part of this light for the righteous in the word-to-come (Rashi, Bereishit 1:4). Yet G-d gave us a 36-hour glimpse of the primordial light before hiding it, so our souls would have a perpetual connection with this light and a deep yearning for it. Hashem also imbued within the creation of this world designated windows of time through which the hidden light shines. On all the holidays and especially when we light the Shabbat and Chanukah candles, we can catch a glimpse ofאוֹר הַגָּנוּז/Ohr Haganuz. 

The Light Revealed in this World

Rabbeinu Bachaya notes that our Torah verse repeats the word אוֹר/Ohr –‘light.’ The first time the word ‘light’ is mentioned refers to the light of this world, while the second ‘light’ became hidden away for the righteous in the coming world. Both lights are alluded to in, “How great is Your goodness that You have laid away for those who fear You, that You have worked for those who take refuge in You, in the presence of the people!” (Tehillim 31:20). The goodness is the light hidden away for the tzaddikim in the coming world, whereas the revealed light is available in this world, for those who take refuge under Hashem’s wing.

The Residual Drops of the Hidden Light Available Now

Even the light accessible in our realm is potently healing both physically and spiritually. This may partly be because the separation between the light designated for the coming world, and the light available in this world is not absolute. Just as when you poor water out of a bottle, there always remain the last residual drops (the רְשִׁימוֹ/reshimo), so a reshimo of the hidden light exists within our everyday reality. This tinge of light is a portal to the higher reality, “A little light expels a lot of darkness” (Rabbi Schneur Zalman of Liadi, Tanya, chapter 12).

The Healing Benefits of Physical Light

Light is always associated with goodness. Just as Hashem is called Infinite Light, the Torah is called light (Mishlei 6:23). Light is also the source of healing and joy as it states:    

    

ספר תהילים פרק צז פסוק יא אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה:

“A light is sown for the righteous, and for the upright of heart, joy” (Tehillim 97:11).

 Even physical light is healing and beneficial for both the body and for mental health. We cannot underestimate the healing power of being exposed to a balanced dose of sunlight daily, for just 20 minutes before the sun reaches its full strength. In The Healing Power of the Sun: A Comprehensive Guide to Sunlight as Medicine Richard Hobday explores the many beneficial effects of sunlight to prevent and treat illness as well as boosting health and well-being. He shares scientific research on sunlight therapy to heal osteoporosis, diabetes, multiple sclerosis, psoriasis, heart disease, and cancer. For thousands of years, we have used the heat and light of the sun as medicine. In recent history, however, with skin cancer on the rise, we have become too focused on the negative effects of the sun. Fortunately, science has made new discoveries showing just how beneficial the sun truly is to our lives.

Healing by Extracting Entrapped Divine Sparks from the Ailment

While the sun is the apparent source of physical light, all light emanates from Hashem. The sun is only Hashem’s servant (hence the name שֶׁמֶשׁ/Shemesh – ‘servant’). Through spiritual healing and prayer, we have the ability to tap into the Divine, spiritual light imbued within reality. In EmunaHealing, we pray for Hashem’s infinite light to attach itself to the deficiency (such as the trauma, pain, backache etc.) that we are treating. This causes the sparks of light trapped within the particular ailment to be drawn out to attach itself to Hashem’s infinite light, according to the spiritual law of affinity, that everything seeks to merge with its likeness. All existence has a Divine spark that keeps it alive. Once all the sparks are extracted from the deficiency, it shrivels up and disintegrates, causing the person to be healed. This is the main principle of EmunaHealing.

The Five Light Corresponding to the Five Books of the Torah

Rabbeinu Bachaya points out that the word אוֹר/Ohr – ‘light’ is mentioned five times in the first paragraph of creation: Twice in our verse, twice in verse four and once in verse five. According to Midrash Bamidbar Rabbah 15:7, each of the five ‘lights’ correspond to one of the five books of the Chumash. “Let there be light” through which G-d created the world corresponds to the Bereishit, which depicts the creation. “…and there was light” refers to the Israelites who emerged from the darkness when they were redeemed from Egypt, in the book of Shemot as it states, “All of Israel had light in their dwellings (Shemot 10:23). “Hashem saw the light” corresponds to Vayikra, which is filled with laws. “G-d separated between the light…” corresponds to the separation between the Israelites who came out of Egypt and those who entered Israel that took place during the wilderness wandering in the book of Bamidbar. “G-d called the light…” corresponds to Devarim, in which Moshe recalled the mitzvot. These five lights can be understood as follows: ‘The first light’ is the Light of Creation, ‘the second light’ is the light of Redemption, ‘the third light’ is the Light of Teshuva (as a person repents through the sacrificing). ‘The fourth light’ is the Light of the Temple (as the Tabernacle was carried as the heart and the center of Israel’s encampments during their wandering in the wilderness). ‘The fifth light’ is the Light of the Torah and Mitzvot which are repeated in Moshe’s 36-day monologue in the Book of Devarim.  

The Book of Bereishit	The Book of Shemot	The Book of Vayikra	The Book of Bamidbar	The Book of Devarim
יְהִי אוֹר /Yehi ohr “Let there be light…”	וַיְהִי אוֹר/vayehi ohr “…and there was light.”	/וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב Vayar Elokim et Ha’ohr ki tov “Hashem saw the light that it was good…”	/וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ: Vayavdel Elokim bein ha’ohr “G-d separated between the light…”	/וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹםvayikra Elokim la’ohr yom “G-d called the light day…”
Light of Creation	Light of Redemption	Light of Teshuva	Light of the Temple	Light of Torah and Mitzvot

Tapping into the Five Kinds of Light and Using Them in Spiritual Healing

We can set a conscious intention and tap into all these five kinds of light and employ them in spiritual healing. The Light of Creation is especially potent for treating physical ailments, as everything in the physical world was created through this light. Furthermore, the word for creationבְּרִיאָה /briyah is etymologically linked with the word for healing בְּרִיאוֹת/briyut. If a person for example is suffering from a headache, try massaging the aura around her head while reciting יְהִי אוֹר /Yehi ohr – “Let there be light…” With the light of Redemption, we can treat emotional ailments caused by emotional blocks that prevents personal redemption, such as expressing oneself, succeeding in employing one’s talents, getting married, conceiving a child etc. Try reciting וַיְהִי אוֹר/vayehi ohr “…and there was light.” While massaging the aura around the heart of the person in treatment. The Light of Teshuva is especially potent for treating spiritual illness caused by our many sins, whereas the Light of the Temple may help heal a disconnection from Hashem and from spirituality. The Light of Torah and Mitzvot is generally healing. After each healing through one of the first four Lights, you could recite, /vayikra Elokim la’ohr yom –  וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם“G-d called “G-d called the light day…” intending to infuse the person in treatment with the Light of Torah and Mitzvot. May we be able to recreate ourselves, our loved ones, and the people we treat through these five Lights of the Torah!  

Prayer for Spiritual Celebration, Connecting with the Essence of the Holiday of Sukkot

For Sukkot

Prayer for Spiritual Celebration, Connecting with the Essence of the Holiday of Sukkot

 Hashem, thank you for the overwhelming bounty of fruit!

We have all come full circle from the budding, sprouting shoot!

 

Don’t allow anyone this pure, holy, golden land to pollute!

That the Land of Milk and Honey belongs to us, who can refute?

 

The sweet taste of its ripe juicy plums no one can dispute!

Honeyed figs with crisp pomegranate kernels follow suit!

 

For fallen fruit I am in pursuit.

All those sunken sparks let me recruit!

 

Now is not the time to detach or uproot.

Let the grand ingathering be absolute!  

 

Throughout Jerusalem the trumpets toot!

To the Temple courtyard let us all commute!

 

We have spiraled through a life circle as the year complete,

With a fruit-filled pantry I look forward Sukkot to greet.

 

Hashem, let me become ready for the King of Kings to meet!

Guide me to immerse myself in Your Presence from head to feet!

 

In the Holy Sukkah may I take a seat?

I yearn to meet my Maker and not just to eat.

 

The bounty now is so saturated and so replete.

Is there any other holiday that feels so sweet?

 

Help me to stretch my soul as we munch on plum leather!

Let my sins become erased or be as light as a feather!

 

Hashem, please do not pour upon us soaking rainy weather!

Open our hearts to celebrate with our family together!

 

Imbue us all with a soulful voice,

to sing Your praise and truly rejoice!

 

Please let us connect with the holiday’s essence

Grace our Sukkah with the Clouds of Your Presence!

Based on the Torah reading for Shabbat Chol Hamo’ed Sukkot, Shemot Chapter 33:12–34:26

 

ספר שמות פרק לד פסוק כג שָׁלשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ אֶת פְּנֵי הָאָדֹן הָשֵׁם אֱלֹהֵי יִשְׂרָאֵל: (כד) כִּי אוֹרִישׁ גּוֹיִם

מִפָּנֶיךָ וְהִרְחַבְתִּינֶיךָ וְהִרְחַבְתִּי אֶת גְּבֻלֶךָ וְלֹא יַחְמֹד אִישׁ אֶת אַרְצְךָ בַּעֲלֹתְךָ לֵרָאוֹת אֶת פְּנֵי הָשֵׁם אֱלֹהֶיךָ שָׁלשׁ פְּעָמִים בַּשָּׁנָה:

“Three times during the year shall all your male[s] appear directly before the Master, Hashem, G-d of Israel. When I drive out nations from before you and I widen your border, no one will covet your land when you go up, to appear before Hashem, your G-d, three times each year (Shemot 34:23-24).

 

Prayer for Repentance and Finding Favor with Hashem

 Parashat Ha’azinu

Prayer for Repentance and Finding Favor with Hashem

 

Hashem, why do You hide Your face?

Please grant us compassion and grace!

 

Sometimes life feels like a race,

without a rest to find my space.

 

Please do not my soul debase!

Let me feel Your kind embrace!

 

May I repent and all my sins erase!

Help me to remove any impure trace!

 

Throughout each and every case,

help me all evil to replace!

 

Hashem please don’t let Your anger burn!

Your people all desire to return.

 

Merits like the pomegranate let us earn!

Teach us our true friends from our foes to discern!

 

Drawing close to You is our main concern.

To dwell in Your house eternally we all yearn!

 

Toward Your holy Presence let us kneel.

Please do not strike us with a hand of steel!

 

Let us not Your blazing anger feel!

Before any strike will You please heal?

 

Even if our actions may be far from ideal,

have compassion and grant us a favorable deal!

 

Please do not regard our outer rotten peel!

Allow us Your sweet inner secrets to reveal!

 

Do not Your judgement upon us congeal!

Permit us to make a final appeal!

 

You know that our repentance is for real.

Please, in the Book of Life grant us a seal!

Based on Devarim Chapter 32:20-43

 

ספר דברים פרק לב פסוק כ וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא אֵמֻן בָּם:

“He said, ‘I will hide My face from them. I will see what their end will be, for they are a generation of changes; they are not [recognizable] as My children whom I have reared’” (Devarim 32:20).

 

ספר דברים פרק לב פסוק כב כִּי אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים:

“For a fire blazed in My wrath, and burned to the lowest depths. It consumed the land and its produce, setting aflame the foundations of mountains” (Devarim 32:22).

ספר דברים פרק לב פסוק לט רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל: (מ) כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם:

(מא) אִם שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם:

“See now that it is I! I am the One, and there is no god like Me! I cause death and grant life. I strike, but I heal, and no one can rescue from My Hand! When I sharpen the blade of My sword, and My hand grasps judgment, I will bring vengeance upon My adversaries and repay those who hate Me. I will intoxicate My arrows with blood, and My sword will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy’” (Devarim 32:39-41).

ספר דברים פרק לב פסוק מג הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ:

“Sing out praise, O you nations, for His people! For He will avenge the blood of His servants, inflict revenge upon His adversaries, and appease His land [and] His people” (Devarim 32:43).