Having graduated and received Torah again this year, Thank G-d, the next logical place to go… logical to me, that is… is consideration of how we speak.
We went from a nation of non-speakers, with a slave mentality, coming out of Egypt, to a nation of the highest speakers. We are speakers of Divinity, of Paradise and expanded consciousness. We went from a nation of animal sacrifices to a national of humanity at the highest level.
And the essence of humanity is how we speak.
So, I want to call my MMM this week, The Alternative Ways of Speaking. And, I’m just going to go through a list here, a list of alternative ways of speaking, which I think is an experiment in living.
Here is the list:
Sephirotic speaking, which is talking in terms of the Sephirot.
Knowledge of Torah speaking, which is based on Torah logic.
Body language speaking.
Mirroring other people speaking.
What you really want speaking.
Minimal speaking, which is getting to the essential point and nothing more.
Torah 24/7 speaking, which is like being a radio station and broadcasting Torah, all day and all night.
Personable speaking, which means everything you’re saying has the ultimate sensitivity to others.
Silent speaking, which means without saying words you can say a lot to another person.
Thought speaking, which is articulating your thoughts.
Perfect-As-Is perception speaking.
Highlights of your life speaking.
Inside-a-word speaking, which means you go deep and discover mystical portals within it.
Ratzon (Will) speaking.
Mindful 24/7 speaking.
Complete focus, meditative speaking.
Love speaking, which is sharing your love.
Resonation speaking, which is not talking about what you understand, but what you resonate with.
What the other person needs speaking.
Keep your mouth shut and just be with the person without saying anything speaking.
Creative, artistic, communicative speaking.
Soul family speaking.
Bashert soul-mating speaking.
Inner voice speaking.
Complete self-actualization speaking.
What I’d like to share now are my present and past unique approaches to Torah learning. I’m going to start with the present and bring some of the past into it, from the last few months. These are my approaches to Torah learning:
1) MMM – This is my personal approach to Torah. It’s an approach which involves music, and self-actualization, and expression, art, emotion, meditation, poetry, and everything that has to do with the human spirit, experience and consciousness. It is directed towards a certain Torah theme. This is one thing I’d definitely like to be remembered by when all is said and done regarding my Torah learning and teaching using MMM.
2) Go inside of Torah as completely as possible – This is how I describe the practice of reframing everything as Torah, and only caring about that. I once heard a teaching that said the people who are truly free are the ones who are Torah learners. I delved deep into the essence of what that means, and I realized it’s this – whenever all we care about in life is Torah, other stuff that happens doesn’t affect us so much, like money, etc. That’s a free person, someone who’s so deep into Torah.
3) Another direction to Torah is to jump right into the water, to immerse yourself into the topic you’re focusing on in Torah. And to see with the lenses of that Torah topic in sharp focus. This is what I try to do every week with my MMM, whatever topic I choose, such as Shabbos, or the Land or a Mystic’s Eyes… nothing else exists except that topic at that time. I immerse myself deeply into it.
4) Another unique approach, not only mine, but it’s one I’m trying out, is to look at life through the Parsha of the week. I like to see what’s going on inside the Parsha, and ask questions, and see if the Parsha will supply answers to whatever’s going on. I’ve always noticed that whenever there are issues to deal with in life, somehow, some way, in some obscure commentary, there can be answers to my questions. The Torah can provide answers to our daily, contemporary issues, when we need guidance.
5) When you’re learning Torah you’re in a sacred space, and answers will come to you, even if they are not directly related to what you’re learning. But if you ask questions when you’re in that elevated space you will received answers. The answers WILL come and you’ll get clarity on other things going on in your life.
6) Another thing is to go deeply into Torah. There is a methodology of learning that’s brought through the Talmud. It says, ok, let’s say it over, and focus on the simple meaning of it. And after that, let’s go as deep inside as we possibly can. We can see the connections to life, to other things that are going on and we’ll see how other things are answered up. You’ll get a lot of associative ideas, but also, if you specifically ask, “What does this mean for me in my life?” or perhaps, “Why did this Sage say what he said?” and other primal questions, you’ll discover there’s something very deep going on here. That’s how you can get credible answers.
7) Another Torah-engaging tool is poetry. I’ve noticed that, rather than teach Torah in a linear, left-brain kind of way I try to reach out and teach it in a poetic kind of way, preferably with music. It’s not necessary, and sometimes it can be with a photograph or a picture instead. That helps the Torah get into a different part of our human “being,” and not just our left brain. I see it comes into an experiential kind of place. This is another approach to learning Torah that’s very unique, and it helps people get into Torah and understand Torah because they are naturally attracted to the art, it’s a way to speak to them as well.
8) Learn the part of Torah to which you’re naturally attracted. If you listen to your inner resonance, and go with what you’re normally attracted to, you’ll find the Torah you should be learning, and you’ll make a lot more headway in Torah as well.
9) Torah is a battleground. We are presented with questions, and we have to be warriors for getting answers and clarity. If we’re ok with that and can embrace that, meaning this is a discipline which is not dictatorial, but instead it’s a questioning discipline, and we question and question until there’s no doubt left. We fight like a warrior to get to the answers. This is a whole different type of Torah learning.
10) We are supposed to be learning Torah 24/7. There is no time we are not supposed to be learning Torah. I’ve seen people do thing, and I’ve tried to live this way on and off during my own life. I’ve seen people who simply won’t leave their Torah learning, and they’ll be walking down the street, talking to themselves in Torah. They are wrestling through the issues, the ideas. I’ve seen people like this give a class on two lines of what’s written in Torah, and it could go on for 4 – 5 hours. They are completely immersed in Torah, so they have the depth and breadth of connection to that piece of Torah.
When you go deep into G-d’s word, you’re going deeply into a type of wisdom which goes on forever. It expands out forever. There’s so much more to talk about here, and so many more approaches, but I just wanted to get things started with a few of them.
The MMM I hope to give over this week is Masculine and Feminine Paradigm. The reason why I’m choosing this topic is because besides being a very vital part of human life, especially in our time, to understand how to get it right, it’s also at play in the last two weeks of Sephirot Ha Omer.
This week is the week of Yesod, which is the basic male paradigm. And the final week is the week of Malchut, which is the female paradigm.
Since it’s naturally coming up, the way I’d like to share it here is to bring a little bit about Yesod, the male paradigm, and then go into a little bit about Malchut, the female paradigm, and then a little bit about how they actually connect together.
In a word, Yesod, the male paradigm is all about Allness, which is complete self-expression The Sephira is represented in the human body by the male organ. That part of the male body is not only a reproducer and pleasure giver, but it’s a coalescer. It brings together the Allness of the human body.
Similarly, the Yesod, the male paradigm, brings together the Allness, the representation of the idea of completeness, self-actualization. Allness means representing every part of the person.
In different words I call it Allness Living, which has to do with how you interact with others, how you interact with yourself and how you interact with Hashem. It’s with completeness, with totality. That naturally brings into the picture the male paradigm.
The last week is the receiving element, the female paradigm. In G-d’s great wisdom he deemed it necessary to come out that the Allness is parallel to the female sexual organ, which is receiving, as opposed to giving.
As opposed to Allness giving, it’s Allness receiving. It’s a completely self-less kind of receiving, which has the fundamentals, the Zohar teaches, but has nothing of her own, only what she receives from the male self.
The more the male shares his Allness, the more the female is filled-up with that Allness. She becomes impregnated with that Allness. That expresses itself, not only biologically but also Sephirotically, in all areas of life.
The way we believe in G-d, in all dual dynamics… the sun and the moon, the heavens and the earth, and G-d in us, all have this dynamic of Allness giving and Allness receiving.
They express themselves in coming together through different levels of harmony. There are higher levels of harmony and lower levels of harmony. And there are a lot of variations.
Kabbalah offers a few different examples. Here are a few of the Kabbalistic coming-togethers:
1) One is Chochmah and Binah, right and left brain.
2) The flash that’s received as a vision and the processing of that flash. That’s an offshoot of this masculine/feminine dimension. Basically, everything in life is sort of an offshoot of the masculine/feminine principle, we just have to be able to see and identify it.
3) Harmonizing the wisdom that’s coming to us, and the packaging of that wisdom.
4) Harmonizing connection with disconnection. Another way is saying yes and saying no. That’s the brining together the opposite parts of this universal duality.
5) Harmonizing the sun and the moon – the archetypes of steadiness and of change, which is what the moon is all about in its different phases.
6) Harmonizing the hidden and the revealed. Usually the masculine is more of a hidden element and the feminine is more of a revealed element, or a desire to bring things into revelation. The masculine desire is to keep things sort of in a hidden place, going back to their roots.
7) Harmonizing the right orientation with the left orientation.
8) Harmonizing outreach with in-reach.
9) Harmonizing fixing with being fixed.
10) Harmonizing lights with vessels.
11) Harmonizing expressing energy with containing energy.
12) Harmonizing giving with receiving.
13) Harmonizing compassion with strict justice.
All of these things in life are what is required for primal duality to become unity in the male and female dimensions.
This is just opening up the gates, and there will be a lot more to speak about.
This has to do with do with looking at the world through a Kabbalist’s eyes. It focuses on the Sephirot, so I call it Looking at the World Through the Sephirot. And there’s a lot to say on that topic.
It starts with understanding the essence of what the Sephirot are all about, which is a bridge between G-d’s articulation and our human articulation of the world. When we look at the world through the Sephirot we are looking through G-d’s eyes with a Divine interpretation.
We see the essence of things. It’s like we put on “essence glasses,” and we can see things differently when we re-frame processes and structures as Sephirot.
We move nouns into verbs. We take structures and watch the Sephirot turn them into processes. So, that’s what makes this have a process focus.
When we see the world through Sephirot, we are also able to see how things interact with each other Sephirotically. By definition, the Sephirot are all about harmony and interconnections.
Once we understand the whole Sephirotic structure, you understand how one thing can exist in a vacuum by itself, but also it exists in conjunction with other Sephirot.
According to the Arizal’s understanding, the Sephirot are not only individual entities, but they are always a part of the whole.
A professional basketball player, or football or any sport, if you interview one player you’ll hear that person say, “I did it for the team. I don’t do it for my own glory,” whether it’s true or not. But that’s the way it works, and that’s the way Sephirot work.
You look at each of them to see how they match up with all the other Sephirot, and it’s why they are also holographic. Each part has all the other parts within it.
Looking into a person, we are also holographic. We have a micro-cosmic view of everything outside of us on the inside of us.
When a Sephirotic master looks at the world, it’s like a physicist who understands that the source of matter is energy. Sephirotically, we understand that the source of matter is Divine energy.
Sephirotic consciousness is something that, as we become more fluent in our description of it, and as we translate everything we see and hear into a Sephirotic template, the more we have the ability to have a conversation with everybody and anybody.
Their occupation doesn’t matter, nor their interests or problems. I have a Sephirotic template bridging me from the world to the G-dly world. And with that Sephirotic template, I can connect with anyone.
We also have to understand that Sephirot are not fixed and frozen. It’s not that kind of situation. Instead, it is a live world, full of experience, like a person.
Therefore, when I look at the Sephirot in the proper way, it’s like the difference between looking at music scored on a piece of paper and hearing that same music, or playing that music. That’s the Sephirot also. It’s not a frozen photograph or portrait.
The Sephirot are alive, more so than we are. If you understand that there’s an experiential aspect of the Sephirot you’ll put on your Sephirotic Glasses and see them as a rich expression of what life has to offer.
Also, if you understand the Sephirot, you’re interested in the language of Kabbalah, which is spoken in the Holy Zohar and in everything, really. They always translate non-Kabbalistic teachings into Kabbalistic teachings by means of the language called The Sephirot.
Once we understand all of that, we have incredible power to heal, to bring things that are out of alignment back into alignment and to help people see their dreams come true with the Master Template of how the world works.
It brings life, and color and music to what might otherwise be a very drab existence.
Since it’s Israel’s Independence Day this week, also known as Remembrance Day, my MMM will be about the Land. The land of Israel is called, “the Land,” because it is THE, unique land, a microcosmic representation of all the lands in the world.
I want to talk about the Land. , it’s“above-nature” aspect , and how we have to synchronize ourselves to that aspect when we live in Israel.There are a lot of above-nature aspects in the Land, which you don’t find in other places, other than the Land of Israel.
1) Our Sages teach us from a verse in Torah that G-d has his eyes on every person in every land. But here, in Israel, it’s different. In other lands, there’s more of an indirect connection with G-d, but in the Land it’s more direct. We can feel G-d watching us.
2) The Land is considered to be the Sephirah of Malchut, which means it has nothing of its own. It only has what G-d gives to it, and to its people. The Land is, therefore, extremely humble, subdued and lowly. It is in a position to receive. To live properly in the Land, we, the residents, must have the same qualities, to match up with it.
3) It’s said that Torah, the Divine wisdom of the Land, is unlike any other land. I know people who learn Torah outside of the Land, and when they come to the Land, their progress speeds up twenty-fold. There is wisdom in the Land itself. In terms of Kabbalah and in terms of the world, it’s on a higher level.
4) The Land is considered to be located in a higher world. Other countries are located in the spiritual world of Asiyah, and the Land is located in the spiritual world of Yetzirah, which puts it closer to G-d. Just to be in the Land puts you closer to G-d.
5) The Land is considered to have a unique persona. Like each human being, the Land has a personality because it’s the place where the Shechinah dwells. And the Land relates to you like another person, like a close relative. You treat the Land right and it will treat you right.
6) The Land is considered to be the center of the world and the soul of the world. The closer you get to Jerusalem, and once in Jerusalem, the closer you get to the Holy of Holies, the more you feel you’re experiencing the soul of the world. All the souls in the world are deriving their life force from this land. You can feel it’s the center of all.
7) It’s a land that is acquired with suffering. Our Sages tell us three things are acquired with suffering: 1) Torah, 2) the World to Come, and 3) the Land. A line from the popular song about New York, “… if you can make it there, you can make it anywhere…” is very applicable to the Land of Israel, too. It can be very tough to make it here. But if you have faith, you can make it, no matter what.
8) The Land is so holy that every new step you take is considered to be a mitzvah. It’s a whole new connection to G-d, only possible in the Land itself.
9) The Land was acquired by the Israelites from the Canaanites. In Hebrew, the root word of Canaan means “submissive.” You need a submissive mindset here, meaning submissive to G-d and to the Land.
10) There’s a direct connection between the physical and the spiritual in the Land. So, the way you act affects what the Land gives back to you. Spiritually, you are adept, humble and holy. The Land will reflect those qualities back to you and double them.
11) There’s a direct connection between the higher worlds and the lower worlds. We feel as though we’re walking in parallel worlds, with G-d’s hand involved in every move we make.
This week’s MMM is about Pesach, and I’m calling it Get Yourself Free. It’s about making the most of the holiday. I’ll start with some of the basics, what happened at the time of the first Pesach, the practices of Seder night, and then move into the mindset about how to achieve freedom.
From the perspective of Kabbalah, Pesach is based on a 130-year time period when Adam, separated from his wife, spilled seed. Adam was the composite of all humanity, and the seed was incarnated into complete generations, and ultimately made it into the generation of the slaves, Bnei Israel. They went into Egypt and were enslaved for 210 years, which served to rectify the seed spilled by Adam, with a lot of purging and suffering involved.
Their story reveals a slave mentality for 209 years, and people sunk into a lot of tumah, the 49 gates of evil. Then, G-d planted in them a desire to get out of their situation, because people in such a dark place usually don’t know there’s a way out.
Their desire for freedom expressed itself with primal screams, and non-verbal articulations asking for help. G-d told Moses, “I heard their screams,” although he had instigated their circumstances, he also heard their cries. Then G-d told Moses to speak to Pharoah and say, “Let my people go.”
Moses deliberated long and hard about whether he was worthy to be the messenger, but in the end, he did it. And what followed was about a year’s worth of open miracles, which the world has not seen since then, and probably won’t see until the Messianic times. It will be sort of an emulation of the coming-out-of-Egypt process once again.
The Pesach miracles were all about revealing G-d’s presence in the world, and in a people who really didn’t understand G-d’s presence for what it is, who weren’t deserving of it or ready for it. But G-d wanted it to happen at this particular time, because it was rock-bottom, so to speak. And G-d has a timetable for bringing in salvation.
The seed of a plant, decomposing in the ground, must deteriorate to a certain point in order to grow, but can’t go too far or it won’t sprout, grow and blossom at all. So, too, with the Israelites. They had to get to a certain point of slave mentality, and then they had to be brought out in above-nature, miraculous ways.
Miracles of the 10 plagues and miracles of crossing the Red Sea are miracles “on the ground,” but there were also miracles of the spirit. Those spiritual miracles involved people raised up into expanded levels of consciousness, having and extraordinary, inside perspective, which went far beyond all their preparations. They received pure gifts from above.
In a nutshell, that’s what happened. The Israelites got themselves free, and they got out just in time. Not all of them got out, in fact, most of them did not get out. Some got out, and that became the Bible story. We know from the study of Kabbalah that the Bible stories are just the bare bones of what happened, a remnant of the real lesson we’re supposed to apply to our lives.
On Seder night, we get together and talk about the historical story of what happened on the first Pesach, but also to get a sense of our own journey coming out of slavery into freedom, on our own lives.
We go through it, and we set our table with signs of both freedom and slavery, matzah and maror, the yetzir ha tov and the yetzir ha ra, expanded and restricted consciousness. We retell the story, year after year, and we speak our way into consciousness.
Our Sages say that the more one talks about it, the more praise-worthy it is. The very words we say are down-loading belief in G-d into our souls, especially on Seder night, but also at all times. It’s a very special, very elevated night. And the discussion around the Seder table is not just for the highest intellects, it’s for everyone in the family.
It’s a family affair, and the family has to go through the normal channels of father to son, mother to daughter, etc. The home is one of the most sanctified places for the Jewish people, and the Seder is one of the most sanctified ceremonies we have in our home. It’s not done in the synagogue, and it wasn’t done in the Holy Temple, although people came there for the days of Pesach, but the Seder is conducted at home.
Home is where the heart is, where the faith is, and it’s where G-d is, so that’s the foundation. That’s where we drink the cups of wine and eat the matzah of freedom, and we tell the story of freedom. Basically, we are downloading freedom into our souls. Pesach is the holiday of freedom. That’s the essence of the holiday – to get ourselves free.
According to Jewish teachings, Pesach is not the only time we are to speak about freedom. We’re supposed to do it twice a day, every day, with special mentions on other holidays and on Shabbat. This is such a basic thing a human being is supposed to do, to break free of those things that are holding us down.
That’s what this world is all about. So, I put together some original tools I use to get myself free:
- I give it over to G-d. Whatever I can’t do for myself, I say, “G-d, please do this for me.”
- I choose to want what I do have, instead of what I don’t have. I embrace what I do have.
- I detach myself from things involving the senses, seeing, tasting, touching. I close off some of those senses to free up my spiritual senses.
- I keep a conversation going with G-d at all times. Ask G-d questions and receive the answers. Ask G-d for favors and receive the favors, the gifts. Open yourself up to the gifts. Be an active, best friend kind of partner with G-d, and watch how reality develops for you.
- I see Torah as G-d’s word, filtered down so we can grasp it, and the more we connect with it the more we become free.
- I expect to have active faith in G-d, bitachon, trust in G-d to come through for me. The more I have it, the more free I become, because I’m not afraid of the consequences. Even when it seems there’s no way through, I trust G-d and expect to make my way through.
- I often choose to give up the struggle, to Let Go and Let G-d. When it’s all said and done, it’s G-d who is getting things done, even through my decisions, choices, innovations and motivations. But G-d is the one who is planting those things inside of me. So, where I let go of the struggle and let G-d come through, that’s when I become the most free that I can be.
For this week’s MMM I’m going to explore the soul, from the perspective of how it feels on the inside. Meaning, how we experience the soul, not intellectual definitions of the soul, not theory, but a description of the feeling level.
I’ll be drawing on the work of Rabbi Avraham Issac Kook, called The Lights of Holiness. He explains there are two kinds of people who experience the soul, the normal ones and the enlightened ones. I collected these ideas from Rabbi Kook, because he was the one who knows, and also knows how to explain it to us.
The first list applies to normal people (universal) and it is my own. I am qualified to provide it.
And the second list applies to the rare enlightened ones, which comes from Rav Kook, who is qualified to provide it. Rav Kook was a unique person, one of very few who could describe what it feels like to be enlightened as a human being.
Universal Soul Experiences
- a) when you do an extraordinary good deed and feel very good about it, or have overcome doing something wrong, and have a wonderful feeling of satisfaction
- b) when you feel guilt over doing something very wrong
- c) when you feel a very deep longing, and you sometimes don’t even know why
- d) when you suddenly feel that your life is not going in the right direction, and that you must change
- e) when you first wake up in the morning and you have a very strong feeling about yourself (good or bad) based on what you have or have not accomplished or become recently
- f) when you feel embarrassed about being exposed at doing things below your level
- g) when you feel a strong fear or intuition about losing or harming something precious to you
- h) when you feel a powerful drive or craving to attain a spiritual state of being such as wisdom, happiness, will-power, holiness, etc.
- i) when you feel all tingly inside when you exchange an expression of love with a beloved one, or anyone for that matter
- j) when you are in a situation of ‘do or die,’ and you feel an overpowering need to survive
- k) when you feel a need to perpetuate your unique teachings, insights and other spiritual contributions, to people now in your lifetime, and to others who will receive them after you pass on
- l) when you feel a strong desire to extend eternally and infinitely the most powerful of your spiritual experiences and accomplishments
Experiences of the Enlightened Ones (notes from Rav Kook’s writings)
- a) the inner Soul drive to know yourself and to react properly to your inner summons
- b) the inner Soul drive to become so clear and enlightened, that you know that a similar awakening of the masses is sure to follow
- c) the inner drive to purify and intensify all your intentions, until you see that most of your intentions manifest in reality
- d) the inner awakening and knowledge that the true experience of enlightenment is not something that you anticipate experiencing in the future, but rather, something you are constantly immersed in now
- e) the inner awareness that your unique essential self or Soul spark must be completely free to express itself with maximum originality and authenticity
- f) the inner drive to liberate your unique ability to create without any interference
- g) the inner wisdom to distinguish when to detach yourself from others, to strive for deeper enlightenment, and when to get involved with others, those who need you, though they be on a much lower spiritual level than you are
- h) the inner drive to be in a constant state of amazement and celebration of the Divine wonder that emanates all the time
- i) the inner consciousness of knowing that all there is, is in a state of continual becoming
- j) the inner concern for the well-being of the whole Universe and everyone in it and everyone that you personally encounter
It’s a powerful idea to consider what it feels like to experience the soul. Everybody is talking about the Soul, but we don’t really stop to consider the feelings associated with it. This is my attempt to make these feelings real.
What I’d like focus on this week for our MMM is what I call Newness.
This week we enter into a new time zone. It’s the Spring celebration of the creation of the world, which parallels the Fall celebration we call Rosh Hashana. The Spring celebration occurs on Adar 25, which is a creation day. That’s definitely Newness.
And next Shabbat is Rosh Chodesh Nisan, the beginning of the month of Nisan. And, as Torah describes, it, this is THE New Beginning, as there are ten crowns, or ten things that began on this day in the past. The service of the Temple and selection of the Kohen, for two examples.
It’s also the beginning of the New Year of Months, the first of 12 months of the new year. The word “chodesh” corresponds to the word “kiddush” in Hebrew. It’s a chief renewal time of year, a Newness time of the year.
It’s a time of Chesed. There are 72 days between the the 25th of Adar until Shavuot, so it’s a period of time which corresponds to pure abundance and goodness, of free, effortless Chesed. It’s a type of Newness which comes without our own efforts; it’s just there for the receiving, if you choose to receive it.
It’s a Newness which is always characterized by Spring, because when Spring comes in it allows us to try out new things. It’s a time of birthing, of renewal and Newness.
Newness is a synonym for the word “beginning.” And beginning informs us about a lot of spiritual powers that are available in this particular time of year. I think the unique aspect of beginning is this – when G-d creates something, in the world, in Torah, in anything, G-d already has the end established in the beginning.
So, when G-d created the world, he saw what the end would be, from the very beginning. The Newness power of the beginning reveals the end, and unravels a whole path for us to go there.
Also, everything goes after the beginning. If you have a strong beginning of a day, of a year, of a relationship, or whatever it may be, that strong beginning will determine the continuation of the process you’re going through.
One of the explanations for the Hebrew people coming out of Eqypt was the beginning. It was the beginning of a nation, of the Jewish people, and it happened so quickly they didn’t even have time to let their dough rise. That’s why we eat unleavened matzot that doesn’t rise.
In order to facilitate a beginning, we needed something detached from time, something extra-ordinary or supernatural so that our whole identity as a nation would be above-nature. Also we have a beginning that’s a core point, one that motivates everything else we do.
Since G-d looked into the Torah and created the world, Torah is the inner code of life, all the wisdom of life and all that happens in life. The more you go back to the beginning, the more all-inclusive that beginning is. Inside of Bereshit, the “in the beginning” first parsha, first verse and first word, everything else that follows is inter-included within it. That shows the power of beginning as well.
The beginning is also something that determines the way you will act throughout the rest of the process. When you jump out of bed saying, “thank you, Hashem,” you’re going to have a happy, “thank you, Hashem,” kind of day. Or, you can have the opposite, if that’s what you choose.
A beginning may tend to make things difficult, too, which is probably designed to get us to leave our comfort zones and lead us into a higher place. And a beginning is an entranceway, a portal to “beyondness,” a place of transcendence, a place we’re never been. That’s the power of beginnings as well.
These are some of the ideas for my Newness MMM, hopefully we’ll start this week.
I’m going to look at some of the tools we can use for the upcoming holiday of Purim. The first one involves Megillat Esther, which literally means the book we read on Purim, the Book of Esther.
But, like everything else on Purim, you’ve got one thing on the surface, and one thing that’s deeper, beneath the surface. Even the meaning of the word Megillah indicates a revelation. Megillah means “revealed,” and Esther means “hidden,” so put together they identify the revelation of what is hidden.
Revelation of what’s hidden is a common theme for the holiday of Purim, which asks us to reveal every hidden aspect of our lives. It sets up that challenge in our lives. Some of these manifestations that come about on Purim are:
- We drink wine or alcohol, and once we drink, it serves as sort of a “truth serum,” and that which is hidden inside us, comes out. The numerical value of the Hebrew word for wine is the same as the Hebrew word for secret. So, we have to drink to bring out that hidden part of ourselves.
- And, further, we are supposed to drink until we don’t even know anymore, meaning we drink until we get to the point of knowing we know that we don’t know. And that’s a big revelation.
Essentially, we get to the point where we know so much, we finally know what we don’t know. That’s discovery of the “not knowing,” which is a very high and revelatory state of being.
- We get to a place where, because we are tapping into such high energy, we are in a state of pure trust with G-d, and anyone who reaches out their hand for a donation, to receive charity, we just give it to them. We don’t make an investigation into their motives, whether they are worthy or not, like we do the rest of the year. On Purim we simply trust, and we tap into this pure trust in Divine Providence, and we reach out for that.
- By extension, we can ask for anything from G-d and he will give it to us as well. We can give unconditionally to others as G-d gives to us. That is another one of the “revealing the hidden” customs of Purim.
- What seemed to be a certain, horrible fate, even a holocaust, that would be happening to the Jewish people at that time, and all kinds of nasty scenarios that would have happened to us actually happened to our enemies. Which shows that Purim is a time when exactly the opposite of what we think will happen is what will happen. This is the source of a lot of the irony and turn-arounds and humor that happens on Purim, meaning what happens is exactly the opposite of what was expected to happen.
All of the Hebrew names of the months of the year are different permutations of the Divine four-letter name, and represents what level of Divine Providence is going to happen on that level. But Purim is almost exactly the opposite; it’s backwards. Meaning, it’s looks to be upside down and backwards, but it’s actually revealing the highest light. And that’s a revealing of the hidden as well.
- Our arch-enemy is Amalek, who represents the understanding of the hiddenness, and blinding us to revealing the hidden. Amalek represents happenstance, and in the various places he’s mentioned it Torah he represents doubt, coldness, the opposite of passion. He represents the exact opposite of what true revelation elicits, meaning nothing is happenstance and there is no doubt, and that there is passion in all our lives. That’s how we fight off the spiritual and physical arch enemy of ours.
- Purim is the day when we reveal a very, very high, Divine level of Sefirotic energy called Atik Yomim, the Ancient of Days. It’s the same kind of energy that came down when we crossed the Red Sea. When we make a choice to act miraculous, like a mirror’s reflection, G-d acts the same way, and does miracles for us. He parts the Red Sea and he does the Purim miracles. And that energy is available for us now, too. That’s what Queen Esther meant when she said, “If I die, I die, if I’m lost, I’m lost.” And then she went in there and made miracles happen. This shows Purim as a miracle-making time as well.
- Purim is a time for wearing masks, which is a revelation in that the mask represents the hiding of your true self. We want to get to the understanding that all of life is sort of a hiding, and on Purim, by tapping into the hiding we are tapping into our real selves as well.
- It’s a holiday that never stops. While other holidays may change in the future, but the eternal holiday of Purim will never stop, because of the depth of this revealing of hiddenness. The whole month of Adar, the month we’re in right now, is a month which increases in joy, until it reaches a crescendo on the day of Purim. In any way we can we have to find ways to be happy and to have joy, and to find laughter as well.
These are some of the things we are meant to tap into, try to understand and to incorporate into our life on Purim, and all year long.
This week’s MMM hearkens back to some of my earlier work. I call it My Legacy, and it’s about leaving a spiritual will of sorts, a collection of my most important life lessons. I’m going to present a few subtopics for you now, starting with my Rebbes, Masters and Teachers. This is about the essential points I got from them and that I want to leave to posterity.
- First is the Kotsk Rebbe, and what I learned from him is truth; speaking truth, intending truth, feeling truth and acting with truth, and the power of doing those things.
- Next is the Slonimer Rebbe, and his Sefer Netivot Shalom. What I learned and still learn from him is connection to G-d, devekut, and the foundations of Chasidut, including finding your calling in life.
- Next is the Baal Shem Tov, and what I learned from him is connecting to G-d in all aspects of life, 24/7.
- Next is Rab Yitzchak Bracha, and what I learned from him is how to be inside of Torah, 24/7. It’s the cure-all for everything, meaning never to leave Torah and to live inside that world to reap the benefits of living above nature.
- Next is Rav Schmuel Darzi, and what I learned from him is how to be a spiritual warrior, in every sense of the word.
- Next is a person who is still alive and well, and that’s Rav Yehuda Scheinfeld, and what I learned from him is how to be an individual in a world of followers. I learned to do my own thing in a holy kind of way.
- The next is also a person who is still alive and well, and that’s Rabbi Aryeh Nivin, and what I learned from him is how to amass from all that I learn and gather and create a huge database of knowledge to draw from my entire life. Another central lesson I learned from him is to live a life of Paradise by “paradising” my life all the time. And yet another lesson I learned from him is how to connect with my Ratzon, connect with my will, and to live life according to it. In conjunction with this lesson is the idea of Pnim d’Pnim, to live according to my essence.
- Next is the Saba of Nevordik, and what I learned from him is how to make changes by being radical, or what I call, “radical change living.”
- And the final one is also a person, a friend of mine who is alive and well, and what I learned from him involves looking into a Kabbalistic or Chassidic book and finding the practical, life application from what’s presented in an abstract way.
Those are my mentors, and that’s one category of my legacy. Here’s another list now, and this one is in the category of G-d connection. My legacies in this category will be:
- Paradising my life.
- Wanting what is, as opposed to what isn’t.
- Saying Thank You.
- Let go, let G-d.
- Seeing life with the eyes of G-d, including past, present and future, all at the same time.
- Being guided by G-d, through an analysis of the highlights of my life.
- Seeing other humans as puppets or messengers of G-d in my life.
- When I can’t do it, I need to give it over to G-d.
- The experience of praying and studying at midnight, and the G-d connection there.
- Trusting that G-d will always come through.
- Choosing to have radical acceptance.
I should mention that MMM, my Mystical Musical Meditations, fit into all these subcategories, but especially in another area, what I call the Transcendent or Transcendings area of life.
- I endeavor to live each week entirely inside of one theme, and to draw as much energy as possible from that theme.
- I also endeavor to live consciousness, meaning seeing and experiencing life with a certain outlook, 24/7, any particular week.
- I also endeavor to live outside the system of professionals, such as doctors, bankers, etc. The point is to first see what I can do on my own, with G-d of course, before going to other people and trusting them, which isn’t always such a good idea.
- I also endeavor to live in an “above-nature” way. That’s one of my Transcending tools, too.
- I also endeavor to say YES to life at all times, and also the flipside of that, which is saying NO to the NOs. To those who say NO, I say NO to their NOs.
MMM also fits into the following subcategories in the area of Healing. MMM is always about healing.
- I am a person who endeavors to affect other people in the world, microcosmically and macrocosmically, even though I don’t have a direct connection with them. And even without a direct connection with them, I have an intention for the healing of people in other places, at other times.
- I endeavor to be G-d’s messenger to heal the world, by bringing healing into life applications, meditations, teachings and tools.
- I endeavor to be a healer who can convey the idea that we, the people who trust G-d, are invincible. And, as a result, we can create resolutions that are invincible.
- I endeavor to be a healer by purging, a form of Transcendental Meditation, which helps us to get all the stuff out, one way or another, and then going to work.
- I endeavor to follow in the footsteps of my namesake, Yitzchak, which means, “he will laugh,” and help people break the chains holding them back, no matter what their situation may be.
MMM also fits into the following subcategories of Torah and Education. MMM is a unique type of Torah teaching.
- I endeavor to dive into a Torah concept and immerse myself in it, instead of merely touching it and having a left-brain, intellectual analysis of it.
- I endeavor to share innovative, new ways of approaching learning.
- I endeavor to be a Torah person, inside of it, immersed in it, to the point that Torah will dissolve any obstacle that may be in my way.
- I endeavor to see Torah in life, 24/7, and knowing that Torah is in exile, redeeming it and bringing it back to its pristine home.
- I endeavor to bring Torah into tools and into life applications.
- I endeavor to know what I know, by constantly reviewing it and by teaching from that place of power.
- I endeavor to first use my head, and then look at what the Torah commentaries say.
- I endeavor to go deep into any Torah concept, first learning it and then plummeting to the depths of it.
MMM also fits into the following subcategories of Self-Actualizing.
- I endeavor to be a cafeteria-type person who can learn from everybody in my life, everyone I connect with and everything I connect with. Life is full of millions of teachers to teach me.
- I endeavor to be my own target audience, instead of looking for certain demographics. I play to myself and teach to myself before I’m prepared to affect others in the right way.
- I endeavor to live in a place of Allness, not losing a drop and making a collection of everything I do, then using and analyzing that.
- I endeavor to put myself on effortless, automatic functioning by having a To-Do list and then letting it go.
- I endeavor to have a spider chart, which means using my associative mind for an idea, and then bringing in all possible associated ideas.
- I endeavor to find, in a social setting, that the people outside of me are also inside of me.
Those are some of my legacies.