Posts tagged Tools

Coping Tools of The Patriarchs


I’m giving over a list of the coping tools…. Coping with difficulty, exile, confusion, darkness, mundaneness in life… These are tools that our Patriarchs and Matriarchs gave to us. I think it’s exactly the right time to do this now, before we finish off the first of the five books of Moses which is all about the Patriarchs, and get into the second book which is all about exile.

We need to learn coping tools from the Patriarchs to cope with the long, dark night of our own exile, which we have been experiencing for ‘way too long now.

Without going into the sources, to save time right now, I’m just going to get straight into our forefathers’ coping tools:

  • First of all, go inside yourself before you give over to other people. Find out the essence of who YOU are.
  • Detach from all the definitions of who you were beforehand when you were setting out on a new mission in life.
  • Let go and Let G-d. He will take you there. You don’t have to worry about a thing. Watch how G-d is guiding your every step of the way.
  • Be a person who is looking out for his own posterity, who is taking the trouble now to help his posterity now and in the future as well.
  • If necessary, be a person who opposes everybody in the world. You stand on one side and everybody else stands on the other side, for the sake of doing the right thing.
  • Be a radical monotheist. Understand that there are no secondhand powers in life, that it’s just G-d. Try to life that reality as much as possible.
  • Live everyday as though everything coming to you now will never be lost, and it’s all extremely important, down to the last drop.
  • We have trials in life which are either testing or connection to G-d, or they are testing our natural inclinations to see how strongly we are grounded in it. So, hang in there.
  • There is a mirror effect in life, and to the extent we live extraordinary lives G-d will guide us in extraordinary ways.
  • Take counsel with G-d. When you’re in doubt, ask, “What does G-d have to say about this?”
  • We have connections with all of our children, but we need to recognize when one particular child is more connected, and we should not show favoritism, but we should pay attention to how we can take advantage of having this child perpetuate the ability to live in an above-nature way.
  • Be a person who is here to fix-up the world, and more specifically the fallout effects of Adam and Eve.
  • Understand the incredible wellsprings are at our fingertips at all times. We just need to dig to uncover them.
  • Holiness occurs when we go into the mundane and we find G-dliness, we reveal G-dliness where G-dliness is normally not found.
  • We need to get to the level of habitual living, to the point where our feet take us where we need to go in life, without even having to think about it.
  • We need to know how to cope with the particular exile we’re found in, and know it’s there for a reason, and study it and know how to respond to it.
  • When we have something that is extremely important we need to be able to share it, to help others who need it as well.
  • We need to separate ourselves out from the darker parts of ourselves, to reveal them, put them in their proper place and to be able to live a life without being enslaved to those darker parts.
  • To the extent that we are in connection, to that extent we are free from all negativity.
  • The future is right now, not only in the future, but it’s right now. When we live in future consciousness, we’re living in higher, expanded consciousness.
  • We need to know that sometimes we are higher and sometimes we are lower consciousness. We have to develop the tools and the wisdom to know how to live in both in a healthy way.
  • We may be a firey personality, but we have to hook-up with a child or a student or somebody else who can take our firey personality into a full-blown flame and blow away the opposition,
  • I need to know I’m a person with the ability to draw down endless abundance, depending upon whether I have a good eye, whether I’m unselfish, whether I see the abundance is coming from G-d, whether I trust it and don’t chase after lower things to get it. When I do those things I bring down abundance for myself and for other people.
  • I need to live with humility, with prayer and with gratitude for everything and everybody who has helped me.
  • I need to know that wherever I am, in whatever situation G-d is there with me, he’ll be there with me and he’ll bring me out of the situation, too.
  • We need to know how to transcend death. The forefathers teach us it’s possible, and it’s the lesson we need to learn in life.
  • We need to receive and give blessings that are so powerful and so appropriate to the people who receive them that the blessings will last a lifetime.
  • That which is the most important coping mechanism of very, very different types of people, and is the unified factor, is to know that G-d is with us all.
  • Even though we fall into the lowest of places from there we fall into the highest of places.

And that’s it from the Patriarchs.


Tools of Divine Service of the High Holidays -TSHUVA


Now what I’d like to speak about has to do with the High Holidays, which are almost upon us.
I’d like to discuss a few tools of Divine Service, so here are a few introductory points:

I think it’s important to know about these tools called Teshuva, Tefila and Tsedaka, Penitence, Prayer and Charity, the “big three” that are so prominent in the High Holiday prayer books. Those are the three things we are told to do in order to avert the harsh decree.

My intention is to know and to teach the pshat level, the simple, straightforward understanding, on the one hand. Much of it comes from my own background and also Rabbi Aryeh Kaplan’s Handbook of Jewish Thought. And I bring to it the deeper, inner understanding of Kabbalah and Chassidut, to round out the tools.

I’ll start with Teshuva, or a righteous return to G-d and to ourselves. Here are a few points explaining what the mitzvah of Teshuva is all about, beginning with a person having an assumption, an understanding that there is a divine source of morality and truth with the ability to pardon wrongs done within that morality and truth.

As opposed to other approximate levels of morality and truth, including the popular conceptions of Western society and other religious beliefs, as a believing Jewish person I have an absolute truth to rely on, G-d’s word to rely on, which of course has been interpreted many ways.

But the fact that divine morality exits allows me to measure myself against that and try to return to that, pardoned from wrongs by the G-d that brought us all into existence. All of this would be lacking if there was no absolute truth, only approximate truth that changes with the times and necessities of society.

The power of Teshuva is in the fact that it was created before Creation itself, implying that it’s more important than Creation in some ways, and also it has the ability to return us to the purpose of Creation. Teshuva has the ability to override the divine trait of strict justice because G-d is looking for our good and the good of the world. G-d, therefore, is very long-suffering and patient, waiting for us to re-enter the realm of morality and truth as he sets it out.

Essentially G-d turns a patient eye to our misbehaviors as we move towards Teshuva.

Teshuva has the ability to act retroactively. You might ask the question, “How can we undo the damage done by sin?” Some things cannot be undone.

For example, if a person is born of an illicit relationship, that child will be living testimony for that the rest of their life. But, the idea of Teshuva “undoes” the original intent. When we change ourselves we have a different intent, a different intention, and it relates back to our original intention, undoing it back then.

Since I’m a new me, you can’t judge the new me for a wrong intention I had back then as the old me. Only G-d can see that I’m a new person of course, since humans need to judge based on what they can see with their eyes only, with some consideration given to their capacity to change.

We also have to understand that the power of Teshuva is that a person can sin and be wicked their entire life and reverse their entire history in one minute. There’s a famous story of Rabbe Lazer ben, whose life was exactly that way. He did Teshuva at the very last minute of his life and became known as a Rebbe, because he did Teshuva in that way.

So that’s the power of Teshuva. It will always be accepted, and you can always reverse a situation whenever it may happen.

The practice of Teshuva involves four elements, basically.
1) It involves regret, which is shame. There is a place for feeling shame. There is a power, a healing power involved when it’s done in the right way.
2) The confession of what a person did has a certain power as well, the confession to G-d and the confession to people we have wronged.
3) And there is the resolve to not do the thing again. This is something we address on Yom Kippur, when we get to a place where G-d testifies, so to speak, that we won’t do it again. That is the place we want to reach.
4) And finally, there’s changing our ways. We put ourselves in a different environment so we won’t be influenced in the same way and tempted to be caused to do whatever we did once again. We might change our lifestyle and work on things that will hopefully influence others as well, bring others to G-d. That’s a big part of Teshuva.

Teshuva involves different kinds of intentions and different levels of intentions, on a scale of higher to lower. Probably the highest level of intention is Teshuva from love, meaning a person doesn’t change his ways because he’s afraid of punishment, of hell (which is another level of Teshuva), but because he feels bad that he didn’t take advantage of his relationship with G-d. This type of Teshuva elicits results which are much higher, raising up the sins a person commits to become merits instead.

There’s Teshuva that comes from the intention of having responsibility for oneself, owing up, recognizing the seriousness of going off the path, and recognizing that Teshuva is really my own chance to make a difference.

There are decreasing levels in the timing of Teshuva, meaning we might realize immediately what we did wrong and do Teshuva immediately. But some people spend their whole lives doing Teshuva; every day they think about what they did wrong and they go through those four steps, so they are constantly in Teshuva. That’s probably the highest level, in terms of timing.

When Teshuva is done with the same trial and tribulation that caused a person to go off the path in the first place it’s another high level of Teshuva. Also, it’s better to do Teshuva when young than when old.

Another level I’ve already mentioned is Teshuva done from fear of future suffering, and another is Teshuva done from the unbearable reality of present suffering, especially when one is old. Perhaps the lowest level is doing Teshuva right before passing away, due to the fear of what’s coming afterwards.

But all these levels of Teshuva are effective, 100% effective and acceptable.

There are many obstacles to doing Teshuva. One is when a person makes a choice to sin with this thought in mind, “I’ll sin now and do Teshuva afterwards.” Another is when a person separates themselves from helping out other people in the community, or disrespects people who are meant to be respected. There are also people who make fun of the commandments, and those who seek to get honor at the expense of others, gossip about them or suspect them. These are things that can keep a person from doing Teshuva, and they hold a person back.

Teshuva is something that needs to be done with an understanding that we should never give up, no matter how far they have fallen, no matter how deep the despair may be. We have to understand that we are in the place of a Baal Teshuva, a Master of Return, and even in the place a Perfect Righteous One cannot stand in such a place.

We’re meant to not remind a person who has done Teshuva that he or she was once a sinner. And Teshuva is something the entire Redemption will be dependent upon. That’s why all the prophets address themselves to having the nation come back to Teshuva.

So, that’s all pretty much the straightforward level of what Teshuva is all about.

In terms of a deeper level, Teshuva is a return to oneself. It’s a return to the essence of who you are. And it begins when a person realizes his life is somehow meaningless, or futile or just some form of personal exile. No matter how outwardly successful a person may seem to be, it’s all sort of a self-betrayal.

When you understand that you are living a contradiction and you see the absurdity of your world (a lot of great comedians make fun of us doing exactly that, and that’s why people love their jokes so much) you begin to realize that self-contradiction is wide-spread.

So when the Master of Return, the Baal Teshuva recognizes that and does something about it, they begin to reconnect to who they are and who they want to be. And their return is the return of a true master, a master of response, a Baal Teshuva, that’s the name given to them. And that type of person achieves unity of character, including their mind and their emotions and their actions unified with their eternal self, their G-dly self on the inside. That’s how they regain their self-integrity in the most beautiful and in the highest possible way.

In this way they open themselves up to what is probably the highest level of happiness that a human being can feel. And it’s why the happiest times of the year happen after Teshuva time, after the 10 days of Teshuva and then Yom Kippur, followed by Succot, the happiest time. It’s because you can regain your self-integrity, and regain yourself in the process.

We need tools to be able to get to that place, to figure out who you are, where you’ve been, what’s important to you, what you look like in the eyes of truth, the eyes of your future life and the eyes of your soul family, even your own eyes looking down and really seeing yourself. This is how we gain the perspective of authenticity, and focus on a higher level and what that level can be as you look at the essence of your life and turn it into something much, much higher, more YOU, more essential and more G-dly than ever before.


We now enter into a time period referred to as ‘Zman Cheruteinu’ / ‘ The Time of Our Freedom’…..

What is this freedom all about?

I bring you a few of  my personal explorations from years gone by, centered around the theme, ‘Freedom’….I beg your indulgence…it’s sort of a hodge podge collection…..Following a  summary of a teaching on the topic  by the Slonim Rebbe from his work, ‘Netivot Shalom’ and another Freedom Recipe selection from an old booklet of mine called Parsha Tools, I bring something different —–  a selection  called ‘Regarding Freedom’, which  is a shooting from the hip, spontaneous , politically incorrect stream of thought expression of what I understand is  the uniquely Jewish attitude to what  freedom is—namely a  type of  freedom based on slavery…..



 From the sefer ‘NETIVOT SHALOM’
‘Zman Cherutenu’ / ‘Time of our freedom’

1.The name "the time of our freedom" given to Pesach by the men of the great
assembly when they coined (nusach) the holiday prayers points out the
essence of the holiday.

2. It is clear that the concept of the time of our freedom is not coming to
teach us what happened once upon a time in history alone but rather it is
also teaching us what is happening to us at this time of year now. Similarly
the terms "the time of our happiness" (Succos) and "the time of our
receiving of the torah" (Shavuos) point to what is also happening at that
time of year.

3. Both then and now there exists both physical and spiritual bondage which
we are released from to eternal freedom.
It is taught that 30 days before Pesach Hashem releases the souls that fell
into the sitra achra and redeems them into the realm of the Kedusha.

4. As long as a man is not free he is not able to receive the torah
therefore the first of the year's series of holidays is the freedom holyday
of Pesach which only afterward is followed by Shavuos the time of our
receiving of Torah.

1.Questions;      What is so outstanding about what is written in the
Haggada that if Hashem didn't take us out of Egypt we and our children would
still be subjugated to Paro in Egypt, anyway we are subjugated to other
nations such as Edom to this very day ?
What's the meaning of the statement that if Hashem wouldn't have taken us
out of Egypt we would still be subjugated etc... Surely we see that H'
promised to Avraham Avinu that He would take us out?
Why is the word meshuabad i.e. subjugated stressed so much?

2. The meaning of the concept meshuabad (subjugated) is that the Jewish
people were totally subjugated with no independence even in their thinking
process. Therefore Egypt was called the house of Slavery the place where
people turned into slaves. This is illustrated by the midrash giving the
following analogy just as a fetus in its mother's stomach has no
independence or influence so too the Jewish people in Egypt.
This is the difference between  the other exiles and the Egyptian exile; in
all other exiles the subjugating power were stronger than us and would
oppress us. In the Egyptian exile the Egyptians so totally subjugated us
that we weren't even able to know what to think and how to think.

3. For most of the 210 years exile the Jews were so totally subjugated that
we couldn't even scream in painful protest. The beginning of the redemption
process was ushered in by our ability to wordlessly scream.

4. The Jews were sunk in 49 gates of Tumah. This is not because the
Egyptians forced us to do as they do or to violate our religion but rather
this state of affairs bespeaks the very reality of being subjugated totally
to the lowliest society on earth.

5. "Hashem saw the pressure that the Egyptians were pressurizing them" means
that they had no control over their thought process nor over their speech
rather all their essence was subjugated.

6. Moshe Rabbenu's soul was a composite soul of the entire Jewish people he
reflected their state. Just as they were unable to express themselves with
proper speech so too was he afflicted in his speech. When the Jewish people
went out of Egypt and their mouths were opened up to speak properly so too
Moshe Rabbenu from then on was able to speak properly. Therefore one of the
main ideas of the Passover redemption is expressed in the Hebrew word
‘Pesach’ the mouth speaks.

1.The Jewish people were all subjugated in the Egyptian exile on many
levels. Even the tribe of Levy who weren't slaves physically nevertheless
were subjugated emotionally.

2. The question is why does our sages stress that if Hashem Himself and not
an angel didn't take us out of Egypt we would still be enslaved until this
very day.
Based on the fact that we were so subjugated that even our nefesh, ruach and
neshama were enslaved therefore anything short of total Divine redemption
would leave us enslave on fine subtle soul levels until this very day.

3. The tefilin of the hand is the antithesis of our lusting heart being
subjugated to the Egyptians. Instead of subjugating our hearts to Egypt we
subjugate it to Hashem. So too the head tefilin redirects the subjugation of
our thoughts from Egyptian thinking to G-dly thinking. This is the meaning
of Hashem himself and not an angel or a messenger taking us out of Egypt
i.e. we are now able to redirect our subjugation to Him. This is also the
meaning of the idea of being redeemed with  "a strong hand" i.e. the power
to cut off our subjugation to them and to redirect it to Hashem.

1. The holiday of our freedom applies to every individual in every
generation. Generally speaking what distinguishes a Jew is that his essence
is subjugated to Hashem even though his evil inclination trips him up
sometimes. However sometimes a person can become totally subjugated in
certain areas and he will stumble continuously. Examples of this are as
a. In the area of character traits
b. Foreign non-Jewish thought outlooks
c. Environmental subjugation
d. Domestic subjugation
All of these are types of subjugation to Paro in Egypt.

2. King David prayed to be freed from this kind of subjugation (psalm 142).
The segula of Pesach is for the individual to be freed from these various

1. Hashem engineered the geula by blinding the forces of evil with a very
intense light that shone in all of its intensity at once. The reason Hashem
did this was to prevent the Egyptian forces of evil from having any grasp
especially being that the Jews were sunk in 49 gates of tuma. Therefore a
gradually increasing divine light or influx would not have been enough. The
same phenomenon occurs every Shabbos.

2. This is also the means for a hard working individual who cannot overcome
his personal subjugations with small gradual steps and resolutions instead
he should strike out and make giant steps and giant resolutions.

3.This also explains why Pesach is a preparation for the Shavuos holiday of
receiving the Torah. Until a person jumps beyond himself and frees himself
from his personal enslavement with giant resolutions he will not be in
control of himself enough to receive the ultimate resolution of Torah.
Therefore Pesach leaves an impression of liberating himself with major
resolutions enabling him to receive the Torah 50 days later.

1.The reason why all holidays and shabbatot recall the coming out of Egypt
is because the purpose of all the holidays is to free oneself from the
yetser hara which is called mitsraim.

2. The period of time from Pesach until Shavuos is one long single holiday.
Everyday is a new unit of freedom until finally on Shavuos there is total
freedom. Our sages say the only truly free person is one who is involved in
Torah learning for he is the one who nullify himself i.e. all that
gets-in-the-way of his total freedom. The Zohar brings the one who eats the
bread of health (matza) on Pesach and receives the health of Torah on
Shavuos is exempt from being judged on Rosh Hashanah.

3. Sometimes it happens that a Jew can achieve high spiritual levels and yet
be subjugated to the tuma levels that characterize Egypt. The way to release
oneself from that situation is hinted at in the midrashs mentioning of the
blood of Pesach and the blood of brith mila. These blood purifications
represent respectively Emuna and Kedusha. These two elements internalized by
a Jew who is working on himself concertedly can free him.

4. The days of sfiras haOmer are compared to a long Chol Hamoed of Pesach in
that one achieves freedom totally. This happens through one's uprooting of
his tuma and of his purifying and sanctifying himself.



1. ‘…And please give us, Hashem…this Holiday of Matzohs…the time of our freedom’ [ Holiday Siddur]. Every Holiday in the Jewish calendar has a central theme. The last of the prophets who made up the ‘Men of the Great Assembly’, put together a good part of the ritual service we have in our daily and Holiday prayers. We’re informed by the words of the main-theme prayer that the essence of Pesach is that it’s ‘the time of our freedom’ [just as Shavuot is ‘the time of the giving of our Torah’ and Sukkot is the ‘time of our happiness’]. If I properly use this auspicious time, I can inoculate myself with my annual dose of freedom. Freedom’s in the air…it’s there for the taking. But how do I access it? Well, perhaps a direct way, is to make a list of all areas, major and minor, of my life in which I feel myself to be a slave. Next, I’d project into the future–Pesach, one year from now–and see myself as a gloriously free person, liberated from all of my personal slavery. I’d project how I achieved such a lofty goal and then I’d come back to the present and start to go for it! Not a bad plan, if you don’t mind me saying so…but I’d like to add a very important dimension; Our Passover Haggada brings a quote from our sages, that says that every person should see themself as if they personally left Egypt. We can understand from this that the key to understanding how to break out of our personal Egyptian slavery, is to learn how our ancestors did it–get the formula, and apply it in our lives.


2. Let’s present a very brief survey of the elements that make up the Egyptian Redemption;

a. ‘SHIABUD’ [TOTAL AND ABSOLUTE ENSLAVEMENT OF BODY AND SOUL]— Our Sages brought an analogy comparing this initial phase in Egypt to that of a fetus of a calf in it’s mother’s womb. Like the fetus, our ancestors were so enveloped in the Egyptian experience that it didn’t even occur to them to groan and cry out to Hashem for the first 209 years out of their 210 year exile! But alas they did finally become conscious that they were enslaved in a terrible exile.

b. GROANS AND SCREAMS —Their awareness of their predicament brought out from a deep gut level, wordless groans and screams. Hashem heard them and actively initiated the redemption process.

c. THE OVERPOWERING DIVINE LIGHT—When the time came to leave Egypt, G-d caused to shine an incredibly powerful providential light into the atmosphere of Egypt and inside of these slaves’ consciousness. On the strength of that light, an entire nation LEAPED out of Egypt. They did so suddenly, not even waiting for their dough to rise and transform their Matzohs into Bread for the long journey. This stage is compared in a certain Chassidic work by R. Yitzchak Issack of Homil, to a young student who is dazzled and swept off his feet by the brilliance of his new righteous and amazing teacher. He has awe and behaves with total self-nullification towards his new spiritual master. The student however doesn’t yet have the ability to understand or internalize the teachings. He just says to himself,’ Wow’, and remains respectfully silent. Nevertheless, an impression is etched deep in his soul.

d. LOSING THE ‘LIGHT’ AND RECOVERING IT INCREMENTALLY—This slave nation, the children of Israel, managed, with this incredible G-d given light power and purity, to temporarily transcend their spiritual sickness of being steeped in all 49 gates of Teuma [impurity], long enough to escape out of Egypt. But as fast as they gained their instant light power, they lost it. But the impression it left deep in their souls would serve as a guiding light at the end of the tunnel constantly drawing them to recover it. In order for them to truly recover and internalize this power of soul-based and Faith-based expanded G-d consciousness, they needed to get it back slowly, deliberately and 1 step at a time. The root-causes of their exile…ie… their spiritual perfection process, now had to be examined and rectified. This Tikun process is what we do annually for the 50 days between Pesach and Shavuot. This is the counting and internalizing of the Holy Sefirot of the ‘Omer’ period. This stage is compared to our young student who matures to the point of not being just satisfied with sitting in his master’s presence in quiet awe. Rather, he seeks to understand the source of the wisdom that his teacher possesses. He engages his teacher in constant discussion, and is bold enough even to argue with him until he can figure it all out for himself!!

e. ‘SINAI’, LIVING IN THE LIGHT— The culminating historical element in the Egyptian redemption process happens with the nation’s receiving of the Torah at Sinai. The pure-G-dly-soulful-expanded-consciousness level is now fully and eternally acquired. This stage is compared to our student’s reaching a level, where he’s no longer in need of his teacher’s wisdom. He gets it on his own straight from Hashem. He sees the wisdom in every aspect of reality. He is no longer the student. He is now the master!


3. Now we’re ready for our Parsha Tool…for our freedom formula:

a. Be aware of your personal Egypts–large and small. Let your mind recall all your revealed and repressed enslavements…mark them down. You’ll probably be amazed how much there is repressed inside of yourself….

b. Now begin to process them—First groan about them and then wordlessly scream with wild and emotional abandon..[if you’re in an embarrassing environment, then either take your chances and go for it, wait till your alone or do it right there, but in a silent way]…Try to get to the point of helplessness, where you truly  open your heart to Hashem and beseech Him for help….

c. How do we access the overpowering instantly liberating Divine Light which is beyond our present capacities? We gave the answer at the beginning of this essay—-project a whole ‘new you’ one year from now on Pesach 5767 [2007]. You’ll be a person who enjoyed the most free and liberated year of your life. Make note of exactly how you achieved this glorious goal. Don’t forget the aspect of soul, faith, G-dliness and expanded consciousness…otherwise you never will truly escape from your inner slavery….

d. Now just go with the projected plan that you set up for yourself one step at a time….

3. Regarding freedom

at the risk of being a bit impetuous and politically incorrect , i nevertheless send to you, a group comprising a few of  my favorite friends and students and teachers [ i welcome all feedback]
–a few of my latest exploratory discoveries and thoughts [mostly accessed last night in the Mikve];

1. though i consider myself to be  all about freedom in the conventional sense of the word [like lower soul stuff and be here now and paradise-ing and living the life i love…etc..etc.., upon looking deeper at the type of freedom that is being taught to us by the pesach mindset–i have come up with a very different paradigm—namely ‘SLAVERY FREEDOM’

2. We were being trained as a nation of slaves of man, prior to our inception or birth as a people, to be a nation of slaves or servants of Hashem for the rest of our history–ie…learning about ‘SLAVERY FREEDOM’

3. why were we as a nation stuck for 210 years in egypt to begin with?—i think it was to grab this new kind of freedom called ‘SLAVERY FREEDOM’

4. Steven Stills [of Crosby Stills nash and young fame ] wrote—‘find the cost of freedom buried in the ground…’—whether steven knew it or not–i think that he was coming on to this thing called ‘SLAVERY FREEDOM’

5. Kabbalah teaches that freedom is represented by the sefirah of Bina…Bina also represents the Sefira of Happiness and Neshama’s source and Music and Torah
and the essential experience of Bina  is to be the vessilizer or encapsulater or packager of Chochma— of free flowing shefa —ie…the Sefira that restricts  or
ENSLAVES itself in order to allow unbridled Freedom to be expressed —and thereby elicit Torah and happiness and neshama and music …….ie…’SLAVERY FREEDOM’

6. ‘normal’ type of freedom usually , in my experience, usually comes with a price—ie—just to say ‘I’M FREE’—usually what happens soon afterwards , is that i get slam-dunked by some type of burden or darkness or calling—calling me out to somewhat enslave myself in order to be free as a result—the irony of ‘SLAVERY FREEDOM’

7. alot of the time, what i find is that what people seem
to seek out in terms of freedom is bordering on addictive behaviour—ie…’give me my fix of love or alcohol or drugs or unburdenedness–and i’ll be free—but without that
i can’t’—instead of surrendering or transcending or subjecting a certain part of themselves [ourselves] –through self imposed slavery of sorts—in order to avoid the
addiction—another example of ‘SLAVERY FREEDOM’

8. though some people [i’m thinking specifically of very frum/orthodox/observant
people] are certainly engulfed in all kinds of seeming self imposed service and burdens in order to access ‘SLAVERY FREEDOM’ —nevertheless, i believe that as long as what they do, they do in a shallow, external, habitual way–then they remain enslaved and not free—-UNLESS—they seek to somewhat truly enslave themselves [from their present perspective]–in order top get to their freedom —ie…true ‘SLAVERY FREEDOM’

9. the Torah teaches  –that the one who is truly free, is the one who is engaged and deeply occupied with Torah learning….Torah is all about boundaries—spiritual and actual—in order to achieve fusion with Hashem and His Will —ie…’SLAVERY FREEDOM’

10. In my own experience, if I take the time and effort [ie..minimal enslavement] at the start of a new day to plan out my whole day with anh inspired ‘to do’ list, than
my day is one of paradise and freedom–a different type of ‘SLAVERY FREEDOM’

11. The Saba of Nevordik would be at his best and happiest when he was faced with the most difficult of challenges to overcome and thereby grow—‘SLAVERY FREEDOM’

12. the Slonim Rebbe –author of ‘Netivot Shalom’ teaches [in the name of his great grandfather–i think], that the key to be in a constant state of  supreme Pleasure in life, is to be detached from pleasure —totally ….ie…enslave yourself to acieving the detachment and thereby achieve ‘SLAVERY FREEDOM’

13. The Tosh Rebbe [Shlit’a] teaches throughout his 2 volume work, entitled avodat Avoda—that the key to  true spirituality  is to restrict or enslave what you surround yourself  with—-your desires and  senses and your thoughts and feelings and actions—avoiding the material, physical…etc….and thereby open up the true uncluttered, unlimited spiritual access—another example of ‘SLAVERY FREEDOM’

14. alot of other Chassidic and non-Chassidic [including Chabad teachings] teach that the way to break free is to break away from ME , —ie….do what it takes [go thru the slavery that it takes  to minimize ME and then let in Hashem…..another form of

15. A good friend gave me a wonderful recipe for achieving peace between myself and my wife [and for anyone else as well]years ago at a particularly hard time—he told me to convey to her that i was willing to do anything and everything for  her [ie..totally enslaving myself to her burden] —-and really mean it…. a very powerful
example of   ‘SLAVERY FREEDOM’

16. The Omer period is a period that is characterized by an access of 49 or 50 units of freedom [the going out of Egypt is mentioned 50 times in the Torah , and we went out of Egypt ‘CHAMUSHIM’ -ie…in a 50 unit] —the natural bridge from Pesach’s freedom access to Shavuot’s Torah access [on Shavuot we become free Torah learners]—-we do this with hard work on ourselves [slavery]—another example of

17.   The Omer period is a period characterized by a rectification and refinement of our Midos or character traits—ie– to be humble to be nothings[slaves] to be totally open and respectful of others and of Hashem——and thereby free up those nasty traits that get in my way….’SLAVERY FREEDOM’

18. The Omer period is a period that is also characterized by a rectification and refinement based on the counting of the Sefirot —ie…an injection of total self expression–and  i work on enslaving myself to rid myself of all thatb gets in my way of accessing this total self expression–ie…’SLAVERY FREEDOM’

19. i believe that this idea of  utilizing slavery in order to get freedom is real–but is subjected to a person’s being READY  for it—and if you need non-slavery freedom access–then that’s what you are ready for—therefore one needs to gauge your readiness to jump into ‘SLAVERY FREEDOM’

20.  i also believe that some types of slavery-freedom-ing —may appear to be the exact opposite—such as the strategy of equinamity [it’s all then same to me] in order to achieve freedom or bitachon [i need no effort –cuz i trust that Hashem will make it happen]—but if you look deep, you’ll see that to achieve these transcendent states ,
you need a powerful degree of self boundarizing and ‘SLAVERY FREEDOM’


A. choose 1 area of life /act/ feeling/thought…etc…
B. identify the slavery aspect of this factor—ie…in what way are you truly enslaved
c. draw down from ABOVE, the type of personal subjugation or slavery that you need in order to free yourself up
d. do it
e. project yourself/co-create yourself as a free person
f. do this same exercise with as many personal enslavements as possible

g. pray for it

May we be blessed to be truly free in the deepest , most essential sense of the word,


Seeing the good point

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with Jerusalem Rabbis on the Simcha Channel – Tu Beshvat

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Receiving Divine Guidance [The Puppet Show] The Simcha Channel

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Jewish Transcendence Meditations [1] Introduction

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Jewish Transcendence Meditations [3] Expanding Your Capacities

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Jewish Transcendence Meditations [4] Post Life

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Jewish Transcendence Meditations [5] F.A.B.

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