Jewish Transcendence Meditations
The topic of next week’s MMM is Messianic Consciousness, which is something I’m always talking about, one way or another. But I’d like to get a sharper focus on it right now, because the time is right.
So, let me divide this up into the sources, where they come from, and also how to acquire Messianic Consciousness. We’re in a time period right now, the Three Weeks, which is an ironic, paradoxical and vulnerable time period. The more we move into it, the darker it becomes, and the darker it becomes, the more vulnerable and the more rectified it becomes.
The more we mourn the Temple, the more we are happy about the process of rebuilding. And the more we wait for Moshiach to come, the more we bring him, from our waiting. In these time, Moshiach, in a counter-intuitive way, is coming right into our faces.
All those who chase Hashem and Moshiach will be chased by good things, and good things will catch them. This is a time to catch what we’re chasing after, one way or another.
This time period is also a transition time. In many ways, our present coming-out-of-exile time is like coming out of Egypt. But in one, specific way it’s not like coming out of Egypt because we don’t have to leave within 18 minutes, without time for the matzah to rise. This time it’s a slow process, as we’ve been told by our prophets. It’s happening slowly and gradually.
It’s a transition from a time of trying to fix up the world, to a time of knowing G-d, and from a time of duality to a time of oneness, from a time of constricted consciousness to a time of expanded consciousness.
It’s a time transition from G-d’s hiddenness to a time of discovering G-d is at the core of everything, and a time of being brought back into the Garden from which we were once cast out.
It’s a time of transition from a time of hierarchy to a time of complete, equal access to Hashem, world-wide, and a time of seeing how everything is connected to Torah.
It’s a time of transition from a hard heart to a time of a heart of flesh, and from a time of partiality to a time of wholeness, and from a time of not knowing G-d to a time of knowing G-d.
This is the time frame we’re in, meaning the Three Weeks, and it’s also the overall slowly-but-surely progression of the Messianic Era.
What do we do about it, and try to get on board? How do we expedite the situation?
We need to plug ourselves into this kind of consciousness. We do this by seeing how Hashem is working through us, not just for us, and to try to know his ways, including seeing and carrying both sides of paradox in our lives. That means having the ability to see something and also its opposite, knowing both can co-exist simultaneously.
And we need to see everything that’s happening as G-d’s goodness, even though it seems unfair and too difficult on the surface level. We need to move ourselves away from our patterns, as the Jews did when they jumped into the Red Sea, away from our patterns that are self-defeating and toward patterns that are open to miracles.
We need to try to be selfless, and to match our will with G-d’s will, allowing us to see in a much greater, more intimate way.
We need to try to see how our actions have an effect on everyone else, and to see the wholeness beyond the partialness.
We need to try to see our calling, both individually and as a generation, and to live inside of spiritual concepts.
We need to try to find a way to live without time restrictions and with a sense of timelessness instead, and without finite thinking, but with a sense of infinity instead.
We need to try to see the past, present and future through the eyes of Hashem. And, one way or another, we need to do this together with everyone else. This is how we usher ourselves into Messianic Consciousness, which we’re all headed into, one way or another.
I am going to call this week’s MMM – Speaking Our Way Into Consciousness.
I’ll tell you where this is coming from, and where we can take it to. It’s coming from the phrase, “uncircumcised lips,” in the Parasha, referring to Moses.
Moses mumbled and stammered before God, saying, essentially, “Who am I to be your spokesman?” He could barely get the words out, as a reflection of the Jewish people who were a nation of slaves at the time. They couldn’t even speak properly either.
They were grunting and moaning and screaming in their agony, and G-d heard these sounds they were making, and after 200 years of being restricted-consciousness slaves, they were unable to speak their truth, or any truth.
The Jewish people were all inside of Moses, and he was a reflection of them, so he was also limited in the same way. On of the main pathways into redemption was the ability for someone to speak their way to freedom.
The deeper, original idea here is that G-d spoke the world into being. The more we can hook up with and synchronize ourselves with the profound depth of speech, especially speech in Hebrew, the Holy Tongue, the more we are connected to the substance of what created the world – the 22 letters of the Hebrew alphabet. The more we connect with it, the more we can speak the world into being, as G-d does.
We can speak our lives into being, which is why the Breslover Hasidim shout out every word of the Hagaddah at the Passover Seder. It’s because they understand this principle of speaking yourself into freedom.
We know that the six weeks of Shovavim, which we’re in right now, involves rectifications. One of them is a rectification of sexuality, which is also a rectification of speaking. Our mystical Sages teach us that just as the sexual organ is a representative of the whole body, so too is our mouth. In a parallel way, our mouth is also a representative of our soul. That’s why they say the lips are uncircumcised, like the sexual organ may or may not be uncircumcised. It’s a parallel system.
Both the sexual organs and the mouth have the potential and potency to raise us up to higher levels of consciousness.
Speaking is an integral part of human beings, by contrast to animals. The more holy we speak, the more holy we create our world. The more truth that we speak, the more the truth surrounds us, the more integrity surrounds us. When our word is a word that can be trusted and relied on, and we weigh our words carefully, to say the right things, we will draw down consciousness to ourselves.
Even in our dreams may be real, to the extent we are speaking the truth.
These are some of the underlying principles of what it means to speak ourselves into consciousness.
There are so many ways to do it, such a Poetry Speak, Heart Speak, and of course, finding our own, personal voice to speak. We can Soul Speak, we can talk to G-d, and sometimes we can go so deep that within our own speaking we find that G-d will ride on our words and speak right back to us, which is the secret of what prophecy is all about.
We can MMM Speak, which means that we bring all these types of speaking together, as a channel for consciousness-speaking in a group.
We can Thank You Speak, which is gratitude that brings down consciousness. Talking Torah is also talking ourselves into consciousness. Prayer Speak is talking ourselves into consciousness. Turning prayer toward meditation, see it that way and choosing to focus on it that way is also speaking our way into consciousness.
Saying a word, like a mantra, such as Master of the Universe, which Rabbi Kaplan teaches, can also help us speak our way into consciousness and draw it down into our own lives.
These, and other ways we’ve yet to explore will be part and parcel of our MMM this week.
Where I’m going now with my next MMM, is following the same theme as last week, which is Transcendence. It’s will be about male/female relationship transcendence.
I’m choosing this topic now because:
- We’re beginning the book of Shemot, which is Exodus.
- We’re beginning the series of six Parshas, the first letter of which form the word SHOVAVIM, which speak to a period of time that serves as a rectification of the spilled seed of Adam, the first man, and includes the generations since Adam. Fixing the souls is at the heart of the male/female relationship.
- We’re living in a time now, certainly in the Western world, specifically America, when many celebrities of all kinds are being called out as sexual abusers. And the reverberations of this situation and international publicity are causing huge confusion, and even an identity crisis. What is a man? What is a woman? What’s a man/woman relationship, especially a physical relationship? There’s a great need to understand the male/female relationship in order to make is healthy, and something the people can feel good about, but how do you sanctify it? How do you elevate it?
Those are some of the ideas that have prompted me to go in this direction now. Of course, there’s a lot more, too much to cover in one weekly MMM. It would include the concept of being “in love,” compared to “loving,” and also the concept of bashert, meaning the right man or right woman. How do you discover your bashert, and how do you cultivate that relationship? How do you see it through G-d’s eyes and resonate with it? How do you even meet such a person, and how do you make it work once you’ve met?
Bashert is a Yiddish word which is loosely translated as “meant to be.” It applies not only in a male/female relationship, but to each of us in relationship with our home, our career, our calling, to everything. And our bashert relationships many be in need of healing, which we want to understand and cultivateies
Kabbalah teaches us a lot about the male/female relationship. One of the primary analogies of spirituality in Kabbalah is the male/female relationship. What does it take to arouse them, and to have a unification? What are the parameters of that unification? What are the various levels on which it’s happening?
Kabbalah gives us insights into higher levels of unification, which are progressively higher and higher, and through which a couple may become one. And the lower levels are where you find more and more divisiveness. That’s where a couple is not connecting at all.
We need to understand the guiding principles and have the tools to help us come to a unification in progressively higher levels of oneness, which contrasts dramatically with what we see in the world now. People getting married, staying married, staying loyal to each other… these are very important, real issues now. They can’t all be addressed in one weekly MMM, but we can get started.
Prior to the beginning of the Eqyptian exile, the Jewish people worked as slaves. It’s said that the more they were oppressed, the more they were fruitful and multiplied. This phenomenon may be a clue to the relationship between people experiencing pressure and anxiety and being fruitful and multiplying. We need to study this as well, to understand the deeper levels of the male/female relationship, not just a psychological understanding, but how a person’s spouse can be a messenger of G-d to us, and how to work with that in our own lives.
This is the tip of the iceberg on the topic, but it’s the basic direction I’m going in the weekly MMM.
I’m going to share different aspects of transcendence in my upcoming MMM sessions now. I’ve rediscovered that I’m a transcender, and this week I want to focus on timelessness, or transcending time.
Why now? In the Parshas, we see that Yaakov, Jacob, goes down to Egypt and said that he “began to live.” Our mystical Sages say, and also in the Talmud it’s written that Yaakov never died. He was timeless. He lived, and of course we know he died, because there are verses in Torah telling us so. But on another level there’s a part of Yaakov that never died.
It behooves us to explore that, because Yaakov is us and we are Yaakov. That’s what the patriarchs and matriarchs are all about. It’s not just a Bible story for us to enjoy quaint lessons from. In reality, they are inside of us and we have to understand that Yaakov never died because it affects our consciousness.
This is the direction I’m going in my MMM sessions – how to stay alive on many, many different levels. One of those levels is reached by understanding how to stay alive by transcending time.
Time is entropy. Time is death. Time ticks away, from a beginning to an end. When you get beyond time, there is no time. There is no end and no beginning.
So, that’s the direction I’m headed now. And we’ll start with an understanding of what time is. Time is basically rectification, Kabbalistically, in our present world right now we are in the world of time. We see G-d is running the world through a time-oriented facet.
As long as there’s more to fix, as long as we’re in this world to fix up unfinished business, it will be measured by time. Our concept of time becomes transcended to the extent that everything is Perfect AS-IS, and everything is whole as-is, and the direction we are headed.
To get to those places of timelessness, there are a lot of different possibilities. One of them is just to be aware, to be real and to embrace the idea of eternity; it’s the notion that what we do now will reverberate forever. It’s understanding that every thought, word and feeling we have now goes on forever.
When we relate to our thoughts, words and actions in that way, we step into timelessness. We relate to it daily.
Timelessness can be acquired by hooking up into our essence. When a musician hooks up into essence, you never get tired of their music. Whenever a great poet does it, contrasted to a great Biblical poet like King David, we see that King David’s psalms go on forever. His poetry has eternal, lasting value. That same psalm has been recited for the last 3000 years, and it never gets old. It will continue to be recited into the future as well. “The song remains the same…” as goes the song sung by Led Zeppelin. It never grows old.
We can measure our own creative works by measuring their timelessness, too. We are trying to create things that are timeless by connecting up to our essence. Any time we connect to essence we connect to G-d and to limitlessness. When we bring limitlessness into the realm of time, then time melts away. That’s when we are situated above time. As they say, time flies when you’re having a good time. When you’re having a good time you’re connecting to G-d and to endlessness. In many ways, it goes by in a flash.
Jacob was working for his bride, Rachel, whom he loved. Seven years passed in a way that showed time had no meaning at that time in history.
We need to find a way to disconnect with what we understand time to be in order to achieve timelessness. When we do that, we do it through G-dliness and through essence, and also through understanding the connectivity of everything. When something is measured by time it means you’re only seeing one, particular time zone, and not what happened before or is happening beyond this time zone.
To the extent that you think in a more wholistic way, beyond a particular time zone, then you are able to expand time. You can make time disappear.
That’s what I think the essence the mystical thinking about time is all about. It’s to go over time. We don’t really move in a linear way through time, we jump around. A timeline has no real relevance for us, not prior to or following after the present moment.
During a calendar year we revisit the same Parshas and the same holidays, in an elliptical way. We are not just going around in circles because we are going deeper and deeper each time around. We see new things we didn’t see before when revisiting the same places. That’s because, until we grasp all the gusto and all the essence available in a particular time zone we aren’t able to transcend its limitations. We can go beyond it once we experience its essence.
So, that’s who we are and what spiritual time is all about. We are moving from an era of humanity, of a time-oriented period, to an above-time-oriented period. We get a taste of this every Shabbat. Shabbat takes us to the place where we try to train ourselves to not think about time, or think about tomorrow. We have many laws, halachot, constraining us from thinking about what’s happened before and what will happen afterwards. It’s about being “here and now,” in the present.
That trains us to move from the time-boundedness of this world to the unboundedness of the next world.
Keeping in line with the series I started before the High Holy Days, this week I’d like to talk about MMM itself, what it is and why I do it.
I want to explore it, this consciousness I call MMM, which stands for Mystical Musical Meditations. This, I think, is a new artform, genre, type of teaching and experiential meditation. It’s a type of full self-expression that naturally evolved in my own life, through various presentations with individuals and with groups internationally.
It’s basically an expression of Allness. I sit there with a guitar and play, using up to 15 poems per week as a springboard to get across my weekly theme. It’s using everything that I know. It’s channeling a higher consciousness and allowing G-d to come through.
The MMM is based on mystical, Kabbalistic Jewish teachings, following a consistent theme and usually connected to the weekly Torah portion. But instead of an intellectual approach, it provides an experiential approach to learning. My MMM is my experience of these topics.
To present my unique “take” on a topic, I get myself into a sacred space and I recite poetry to give voice to the topic. I use music because music automatically elevates words. Words, poems, prose, teachings are elevated to a level that the soul can internalize and download more easily. Sometimes I speak in a spontaneous way, like hip hop or rap, and that’s how I’m able to get across a more authentic message.
The thoughts in my mind, my heart and my soul can be received in a fun, effortless way. I am also as much a part of the audience as everyone else present.
If G-d allows me to be a conduit for it, I want these expressions to be Messianic in consciousness, something expressing the energy of King David in those times when his harp would wake him up at midnight, the nights when he created the Psalms. They were composed with Ruach Ha Kodesh, The Holy Spirit. I want to partake of that same King David energy, too.
And I want to partake of a wider intelligence than most of us normally use to express ourselves. We are only using a small percentage of our emotional, creative and intellectual intelligence.
I want the mitzvoth and the Torah teachings to be about consciousness, not just something we understand with the left brain, but something we feel with the heart, and embrace with our right brain and our whole body and soul.
What jazz does to music I want MMM to do to Torah. Jazz takes a message and expresses it in free form, spontaneous art. Whatever comes out just comes out in different rhythms and dialogue.
I want each MMM to awaken exactly what each person listening needs to hear. This can only happen if I go deep into myself and partake within myself whatever a person needs to hear.
I want the music to turn into poetry and the poetry into music, where the words are stripped away into pure energy, on a level where both the higher and the lower self are touched. The fun-loving side of me, the Dennis the Menace within me, and all my memories… I want the MMM to purge whatever is going on in my life at the time.
But I want it to be a selfless giving as well, in a way that can really change people. I want each MMM to be part of the ultimate expression of who I am, giving voice to the greater part of each of us that needs to be expressed. It’s the essential part of ourselves, all of us.
G-d willing, I’m hoping to raise crops of other MMM people who share their own wisdom in their own groups, wherever they are located.
I’d like to make some MMM musical albums, outside of the traditional music industry, that represent the convergence of everything I do with other people, with myself and with G-d. I want to change consciousness with the whole project.
The MMM theme for the week of Parsha Eikev is connection. Here’s a list of the things I want to share in my connection-themed MMM:
- The whole concept of connection or connecting, in Kabbalistic literature, is the juxtaposition of two Sephirotic aspects, one of which is always the source of all activation, movement and vitality. Everything is either a connection or a disconnection. Connections in Kabbalah are called “chasadim,” and disconnections are referred to as “gevurot.”
These are the universal activators of life, opposite of each other. Chasadim connect, and they are associated with water, and gevurot disconnect, and they are associated with fire. Many more parallel aspects exist, but I won’t deal with them right now.
- Another source of connection is the unification of the broken vessels of the world. Right now, we are in a 45-day period of time, from Tisha B’Av until the 25th of Elul, the day commemorating the creation of the world. Forty-five is the Kabbalistic code name for Tikkun, or rectification.
Connecting, then, is rectifying. And disconnecting is breaking, which is the opposite of rectifying.
- A Messianic consciousness source for connecting can be seen by understanding that a human being is a microcosm, created in the image of G-d. A microcosm is a brilliant mechanism of connection, and interconnection. Man as a microcosm, or a small world, is connected with the past, the present and the future. We are connected with all people in the world, all consciousnesses of the world, and with all aspects of life, if we know how to press the right buttons to connect.
- A Garden of Eden source for connecting comes from the Fall from the Garden. While the Fall created disconnection and duality, such as light and dark, life and death, anything and it’s opposite. The connecting aspect, the way we get back into the Garden, is by getting into the oneness. This is what will happen when we get into the Messianic period.
- A Cycle of Life source for connecting comes from time, which does not exist in a vacuum, but in brilliant interconnections. For example, the weekdays are connected with the Sabbath, which is connected with the next weekdays. Rosh Hashana, the New Year, is connected to the whole year, in fact there’s an intimate connection. Our lives are connected to the post life; it’s all going to be reflected in that way. Our present life is connected to our past life and our future life as well.
These are Cycle of Life connections. The more we connect them, the more we can tap into the healing potential of making connections, which is what it’s all about.
- A Bashert source for connecting is available in our relationships. Bashert means “meant for each other,” and it comes from historical connections we’ve had with each other, root soul connections. When we discover those connections and actualize them, then we can live in a win-win relationship, or a bliss-bliss relationship where we are completely receptive to each other.
You could say we complete each other, we are each other’s soulmate or soul sibling, and we turn the “me” into a “we.” That’s the greater possibility for connecting in relationships.
- A Me/Myself source for connecting is often called, “finding your calling.” We find our calling in life with what we most resonate with when we’re “in the zone.” Or, we find the most difficult thing in our lives and endeavor to take care of it. We can project how we will take care of it by finding our inner voice and by going down a path towards actualizing ourselves. That’s what we call, “connecting to myself.”
- A Faith in G-d source for connecting is when we have faith and trust in G-d, and when we see G-d’s hand at work 24/7, in everything we do in life. It’s available by connecting our will to G-d’s will, with our entire heart and soul and might.
Here are some little snippets of some things we know Passover is really all about.
The obvious, underlying theme is getting out of Egypt. And we all need to ask ourselves, “what do I need to do in order to get out of my own Egypt?” We say it every day because we need to do it every day. But Passover is the annual celebration and rectification of all that, so here are some of the different directions we can take in trying to connect.
First, we have to connect to the historical story of getting out of Egypt, to understand our own, personal story, and to emulate the way G-d handled the situation. We’re trying to emulate G-d’s way of getting the Israelites out of Eqypt. We study the Creator’s plan to see what elements we see in our own challenge:
We understand how important freedom is, and that we are a people who represent the importance, the centrality to life, that human beings are free. From the Egypt story, we learn that we are free to serve G-d, and anything short of that, being subservient to another human being, is substandard living. That’s one thing we’re learning from Passover – to be free to be a servant to G-d.
It’s almost like an oxymoron… We are free to serve, but we’re serving G-d. So. that’s an ultimate kind of freedom.
One of the tickets to getting out of Egypt, maybe the most important one, is emunah, it’s belief. It’s embracing the fact that G-d’s running the show, and it’s all for the best, and everything’s going to work out. The more we embrace that, the more miracles come to us.
The beginning of the process is primal screaming, not even words, but wordless grunts and groans and screams that are coming from the deepest, gutsy place where words are coming from. That’s how our slave ancestors started their process.
The goal of the process, in the end, is geulah, it’s redemption. It’s to get out of exile and everything that exile represents on an actual, an international and a personal level. Getting out of exile is the ultimate act of being free. Exile is being out of sync with myself and disconnected with my reality, and freedom is being connected with my essence, with who I am. I’m in sync with myself, with all the different parts of myself, with my heart and mind, with trusting the process, and with bonding where I am now with where I am allowing myself to grow. It’s being in a state of Da’at consciousness.
It’s “speaking myself out,” with poetry, with prayer, with prose, with Torah, with conversation, and with anything and everything in the higher realm of what speaking is meant to do to get myself out of exile. All these things are getting out of exile, which is the status quo throughout history for our people, and we’re constantly working to get out, to get beyond it.
The Pesach model we’re using to get out of Egypt is a model which displays a huge leap of consciousness that received on that first night and day of the first Passover. And then it left us, it was “easy come, easy go,” and we have to work through a whole, 49-day Omer period to get it back incrementally. Since we’re working on it, and it’s not just a freebie gift, we acquire it. The ultimate goal of the whole thing is to go to mount Sinai. It’s to get the Torah. It’s to have direct interface with G-d, as an entire people. That’s what this whole thing is preparing for.
Part of getting out of Egypt for us is knowing how to be born. We were born as a people then, and we’re born as individuals when we work to get ourselves out of Egypt now. Being born is a very important process, because everything else comes after the birth, after the beginning.
We were born out of Egypt in an “above time” fashion, and we have to birth ourselves in all new beginnings, in an “above time” and “above space” way.
Part of getting out of Egypt is knowing that G-d is running the show. All ten plagues in Egypt were displaying full-on promise that G-d is running every detail and aspect of reality. He sort of came out from, “behind the curtain,” to show us that, as a one-time event in history, to let us know that he’s really running the show on all levels of reality, higher, middle and lower.
Coming out of Egypt is being a servant of G-d, but it’s also being a witness, one who testifies that G-d is found in this aspect of life, where G-d is normally not found. Part of coming out of Egypt is expanded consciousness, which is where we will live in Messianic times, when we will live mindfully and consciousness-fully, that’s the place we’re going to. That’s what gets us out of Egypt, that’s what gets us out of a slave mentality.
Passover, in Hebrew, is Pesach, which means. “mouth speaks,” and we’re supposed to do that. The ultimate, human expression of G-dliness is through the mouth. And the more we attach ourselves to G-d by speaking out the Haggadah on the night of Pesach, and any Holy speaking, the more we speak our way into consciousness and out of Egypt, out of the narrow straights of our lives.
We’re mean to understand, from this whole Egyptian saga, that everything is a miracle. Those were “open miracles,” but we understand from the 10 Plagues and the Red Sea, and all that magnificent stuff, that the hidden stuff is also miraculous. Breathing is a miracle, and things coming together and going my way… we need to pay attention to them. It’s all miraculous. There are no rules, no hard-and-fast, status quo rules of nature, when you start looking at the world through the glasses of miracles.
All of these things point to getting out of Egypt and all of things things are going to fortify us, hopefully, for the rest of our year.
This is about Parsha Terumah. I found a common denominator (as I’m always searching for one that reflects personal growth opportunities) in Parsha Terumah, and it’s called The Lion In Me. In other words, My Inner Strengths. I found ways to reveal hidden, inner strengths inside of me and inside of everyone.
First of all, Parsha Terumah is my father’s yartzeit. And my father’s name was Yaakov Aryeh, which is Jacob the Lion, and I found my father in me, which is the lion in me. That’s sort of an esthetic, poetic part of the Parsha for me, but also a very real part of it, too.
Also, this is the beginning of the month of Adar, which brings Purim, and Purim is all about inner strength. We are usually not aware of our inner strength and Adar is a month of G-d hiding himself from us, so we find ourselves discovering and reviewing our inner strengths. That’s a big part of the mysterious month of Adar, which looks like the opposite but shows us that out of nowhere the good guy wins the battle in the end. This is also part of the Lion In Me.
As of this week, we have finished the last of the Shovavim period, which is a period of rectification of the spilled seed of Adam, a theme found in all the parshas of that period. We are rectifying and thereby reconnecting with our souls, and discovering inner strengths in that way. We are going to start the harvest of the six-week period we’re finishing up right now, and next week as well.
In Parsha Terumah, G-d talks about the Holy Temple in a very interesting way. He says, “I am going to dwell in them,” not “in it.” That means us, his people. The Holy Temple is inside of us, and those strengths need to be discovered inside ourselves. Once we have this perspective, it opens up a whole new way of seeing life.
So, everything that’s brought in this parsha reveals the inner, Holy Temple parts of us. For example, Betzalel, the one who physically created the Temple, had the ability to see the entire universe. He could see the creative ones and zeros of the universe-creation system, just as someone might see the creation of a computer system. He could see the roots of it all in a micro-cosmic way. We have access to this perspective, too, if we choose to plug into it.
In the Temple we have the Cherubim, standing on the Holy Ark, which is the Torah part of ourselves. The Cherubim represent the prophesy, and the place between them, as they face each other, is the place where all prophesy and all wisdom came from. It’s a very inter-included, transcendent place of inner strength inside of ourselves. It’s the focal point for the interface, from which all aspects of our world interface with the higher world.
That’s an incredible strength to rediscover inside of ourselves.
And we have the menorah, the candelabra made of pure gold, holding the burning candle stick which serves as a seat for the soul. The wick holds up the soul. It helps us find our soul and lights it up for us so we can feel it.
And we have the middle bar which holds together the whole construction of the sanctuary, the Temple, which extends from one end to the other. This parallels our will, our ratzon, which extends from the highest aspect of ourselves all the way down to the lowest. When we discover and reveal that ratzon, then nothing stands in our way.
We have an all-encompassing healing going on, which happens in the court surrounding the Tabernacle and in the Tabernacle itself, in the hangings and all they represented. The courtyard represents the body, which encompasses and surrounds the inner organs, as well as the all-encompassing, surrounding entities. So, we have the ability to rediscover and reveal the body/soul connection, and the body’s physicality inside ourselves.
There are also many more levels of inner strength that we can access and explore within ourselves.
The theme of Parsha Yitro, as I see it, is transcendence of Torah, and the power of receiving Torah. It happened in and around the receiving of Torah, which is in Parsha Yitro.
Yitro is the name of Moses’ converted father-in-law, who had tasted every aspect, every flavor of every religion in the world before he came to realize and accept upon himself Judaism as the one, true religion. In doing so, he made a great sanctification of G-d’s name in his life.
He was also a man of vision and insight into people. So he was the one, maybe the only one qualified to successfully give advice to his son-in-law, Moses, the greatest scholar and prophet of all time. He was able to tell Moses that he needed to allocate the various responsibilities of helping and guiding the people to many others, along with himself. This shows, retroactively, that he was able to go down to the essence of every person, and to see who they were and what their essence was, because Moses’s soul was an over-soul. He was able to see the essence of everybody inside of himself, and thereby he’d know exactly what to tell them.
Another transcendent aspect that comes through in this Parsha is that Moses was able to see other people’s essence and greatness, not only by identifying it inside his own self, but also, as the Zohar goes to great lengths to explain, to see how each person’s body reveals deep secrets about that person. That includes lines on the face, the distance of eyes, ears, nose and mouth from each other, the color of the eyes, the entire arrangement of the face. These are things we may feel intuitively, but the Zohar goes into great detail about knowing the essence of a person, based on his or her physical make-up. It reveals what the spiritual personality is all about. It’s another transcendence, inside-information resource about humans.
The whole of Parsha Yitro is leading toward coming to the mountain, which is probably the most transcendent experience mankind has ever had. Even before they got to the mountain, their openness to accept whatever G-d offers them, sight unseen, puts them at the level of Adam before the sin. It earns them the level of transcending sickness, aging and death because they were living on the level of accepting unseen whatever it was that G-d would bring out for them. They lifted themselves up to angelic reality, where they would not age, become sick or die.
Another transcendent point was that all the Ten Commandments were given in one word. In one word, they got the entire Torah, which is a very hard thing to understand. Their experience, as they received the Torah, were also very, very extraordinary. They were actually able to see the audio and to hear the visual. They rose themselves up to a place beyond space and time and normal understanding.
Another extraordinary point is that Torah was downloaded into each person who accepted it at that time. The Zohar talks about how the Torah and the Israelites and G-d are all one. When you get to the level where you connect to one of them, you connect to the other two as well. Torah, G-d and the Neshama, the soul… that’s the level the Israelites achieved at Mt. Sinai as well.
One extraordinary thing is how we hear a story. Parsha Yitro begins with the words that Yitro (Jethro) heard. You could have a thousand people, and 999 of them hear something one way, but that one, rare person hears it in the proper way, and that completely changes the reality of how we understand. So, we learn from that how to hear. Yitro heard from the cosmic happenings, what was happening to the Israelites, and understood, “I have to come. If that’s what’s happening to them, then they are my people.”
Within the Ten Commandments the Israelites received there are 620 letters, which equals the numerical value of the Sephira Keter, which shows they are G-d’s will. All of the letters of the Ten Commandments are hints to the entire Torah as well. Another hint is that 620 is 613 mitzvoth plus another seven mitzvoth from the rabbis. So, it’s Keter, and it’s all the mitzvoth and the entire Torah just waiting to be expounded upon.
Parsha Yitro also talks about the idea of Torah itself being the culmination of the Israelites’ entire experience in Egypt, coming out of Egypt, and in preparing themselves to get to Mt. Sinai. The Torah they received is the ultimate, transcendent aspect of life. It showed them G-d’s will in any particular situation, but Torah, in itself, is a type of a cure-all. Connecting to Torah lifts a person above any negative effects in nature and any other way.
My teachers have told me, and they got this from our Sages… if anything is bothering you, just turn up the volume of Torah. Turn up the intensity, and turn up the quantity of Torah you’re learning. You’ll find healing in that.
So, it’s an interface with G-d, the fact we learn it now and that they received in the past it as well.
This week is Parsha Bo, which is famous for being the Parsha of the Redemption, the Exodus from Egypt.
My exploration of the details of Parsha Bo go out on a limb a little bit, to at least explore the possibility that everything about the Redemption Parsha is about ways for us to get ourselves free. It’s about becoming free people and getting ourselves out of slavery.
The coming out of Egypt story, like all the Torah, is not only an historical account in some museum, collecting dust, but it’s the Torah of Life. It’s telling us how to come out of our own, personal, private exiles and private Egypts. So, the exploration into this week’s Parsha can elicit a lot of information about how to get ourselves free. It’s very important.
Here are some facts, some ideas on getting ourselves free that come from Parsha Bo:
- This whole concept of coming out of Egypt is not a once-a-year holiday concept that we attend to, like other holidays; it’s not a once-a-year vaccination of sorts. This something we have to do on a daily basis. We are meant to remember coming out of Egypt twice a day when we say the Shema Israel, morning and evening. That’s a commandment of the Torah, a part of the human spirit bringing itself up, up and out of the Egyptian choke-hold situation that we have in our lives. It’s a universal thing going on.
- The idea of the transformation, what happened with the Egyptian slaves, is that they went from a small, constricted consciousness to expanded consciousness. A big part of getting out of Eqypt was getting out of their small-mindedness, and that’s definitely a recipe for expanded consciousness as well.
- Another thing is that they went from wordless speaking to speaking with great articulation. And it was the same with Moses, who mirrored the Israelites that way. As he told G-d, he had blemishes in his speech. But, Moses became the greatest articulator of all time because he received and articulated Torah. So, part of getting out of Egypt is being able to “speak ourselves out,” and in doing so, speak ourselves into consciousness.
- Another way we can get ourselves out of Egypt is to emulate the way the Israelites were born as a nation. They were born in an extraordinary way. They were born having to leave immediately, without having time. Time was not a factor. The indulgence of time wouldn’t have allowed them to come out of Egypt. But, since they got out of there so fast that the dough didn’t have time to rise (which is why we eat matzah on Passover) shows us that if we want to begin a new redemption process in your life, we need to start out in an extraordinary way. In other words – transcend time.
- Another Redemption process is Emunah, it’s simply believing in G-d. They were coming from a nation enslaved, and the ones who made it out did so because they believed. They simply chose to believe in G-d. And that choosing to believe, or “downloading of G-dness” into their Divine Providential reality is what got them out of Egypt. When we make G-d our partner, our guide, and the one helping us get out, we get out.
- Another thing that got them out was miracles. They got out of Egypt with open miracles. We get out of our situations not only with open miracles, but with hidden miracles as well. The story of the open miracles gives rise to the realization that everything is a miracle. If G-d is running the show, then even nature is miraculous. The mindset that everything is in the hands of G-d, even the natural, hidden stuff, is going to get us out of Egypt as well.
- The fact that they got out as fast as they did – with electricity, zerizut in Hebrew, means not to be indulgent at all, just to move very fast when the time is right. That is certainly a way of getting out of Egypt as well.
- The Israelites got out of Egypt, and we get out of Egypt by initiating the process with a wordless sigh or scream, any kind of non-verbal, primal cry to G-d. G-d hears it and starts the process of freeing us. We have to know this, and we have to be emotional and primal about it. When we are truly primal and helpless, crying, “I need you, G-d! I need you to pull me out!” and truly believe G-d is listening and will do it, then you leap out of there because you know G-d’s going to do it right away. You get out of your Egypt that way.
- When the Israelites got out, it was so miraculous that they went and reclaimed their property, that which had been claimed long ago by their Egyptian masters. Those masters willingly gave back their property, and the Israelites found favor, chein in Hebrew, with them, too. They found chein in the eyes of the Egyptians. They were enamored by them. Here’s a people, and you’re destroying their whole world, but they are stilled enamored by you. Part of the exile process is learning that you don’t have to be afraid of people. If you’re doing G-d’s will and you’re getting yourself free in the right way, not only will people not oppose you, but people will find favor with what you’re doing.
- Another thing that comes out in the Parsha is the subject of Rosh Chodesh. The month they got out of Egypt was the Rosh of all Rosh Chodeshes, the head or beginning of all new months. This represents our ability to renew ourselves. A big part of getting out of our own Egypt is being ready and willing to say, “what was, was, and now I’m going to renew my life.” That’s another representation of getting out of Egypt as well.