The beginning of wisdom is fear/awe of Hashem – constructive fear/awe


The beginning of wisdom is fear/awe of Hashem - constructive fear/awe

Many people are walking around with heavy loads. After all the sufferings of the Jewish people, the mental angush shebe mental anguish has taken its toll – each generation reeling from the pain internalized by the previous generation and then suffering its own pain. And yet, here we stand. How can we understand that under all the layers of pain, there exists a pure compassionate neshama that has not been damaged by even one iota? And how can we bring it from where it is buried underneath our emotions and learned experiences?

The nefesh elokis, the divinely created soul, cannot be damaged because it has a function that is Infinite. Only a portion of the soul enters the body. Two levels – chaya and yechida, remain pristine, in a state of emunah and taanug, delighting in Hashem. The neshama, the ruach and the nefesh enter into the realm of the physical, where free will and our inner drive for pleasure confuse things tremendously, diverting us from the joy and simple pleasure of faith.

We have faith in Hashem. Part of that faith must include faith that He knows what He is doing when He designs our soul, that our soul is something through which He may draw His Infinite Light from the tohu and vohu of this world back to Him through our submission of our natural interpretations.

What this means is that, although it might feel like fiery coals when we do it, when we know Hashem is all loving and He is doing everything, the part of our soul that became snared in negativity due to the natural development of the intellect in a body IS PURE, not damaged, and we can tell Hashem that we want to not want that handshake! When we recognize it is He Who is concealed, we pray to Him and tell Him that we want to go above our natural will, that we want to not want the bond with negativity. Shower the force in it with compassion and then tell Hashem that we desire to move that part of our soul from the negativity into a mitzvah that will give His Compassion the voice and expression to be revealed light in this world.

The amygdela is like a heavy barrier that keeps us focused on the negativity, spiraling between lack and feeling the impact on our self-image. However, the truer reality is that Hashem is doing everything, loves us, and is giving us an opportunity to use real free will to have awe in Him and how He has created us to serve as a channel for the hidden sparks in tohu and vohu to return to Him. How?

When we submit our interpretations – our negative messages – knowing that there is no other Power, and we sincerely want to be compassionate as He is, the bond of our soul with negativity erodes and He delivers us from the chaos to calmness.

Awe of Hashem is constructive. The negativity of the zuhamatic projections is NOT awe of Hashem. Hashem is all loving. we can take back the soul that got hooked into negative patterns. Confess, shower the force with compassion and ask to go above our natural state in order to do mitzvahs. move to do the mitzvah. Hold steady as a barrage of negative downward pulls tries to pull the soul back into the despair (so the natural forces can receive nurture from our soul.) Instead, cling to Hashem, love Him, have enough awe and fear to know that we do not want to go with our negativity, despite how powerful it may feel to “win.”

May our recognition of the Shechina in exile within our subconscious give us the objectivity to hold steady and return to Him what is captive, and may it come back into the world through our mitzvahs as a new light.

One Soul, One People, One Nation

May New Light Shine Into the World
Through our Charity

Hashem is the Something – we have free will to attach to the true reality, and it is heads or tails, one or the other. Ratzo V’Shov

In Rabbi Ginsburg’s clip on seeing things from Hashem’s perspective, the Rav explains the difference in viewpoint between how we see the world as something that came from nothingness, where Hashem is the nothingness and how Hashem sees the world as He being the Something and all the world and everything in it nothingness.

Here is the clip and translation again

The point of today’s article is to show from the lives of Shaul and from Avraham Aveinu that when it comes down to it, the Torah is teaching us that the impact of seeing things from Hashem’s perspective – that He is the Something and we become part of that when we are mesiras nefesh – is eternal.

Shaul held off executing the King of the Amalekites only one day and the prophet Shmuel rebukes him and tells Shaul that because Shaul did not follow the instruction of Hashem, that Shaul has lost the kingship. Malchus comes from the nullification of our subjective interpretations in favor of bringing Hashem’s Will into the picture so that we may serve as a channel across which Hashem’s maintenance of the world may flow through our speech and deeds – an Infinite process that happens by Hashem’s doing when we are mesiras nefesh. Hashem does it. He is doing everything. Our recognition of that means we do battle with our subjective interpretations even if it is very uncomfortable for us.

We see this from Avraham Aveinu at the akeida. Every single day we read about the binding of Yitzchok. Avraham Aveinu struggled for three days to submit his subjective viewpoint and he brought Yitzchok for a sacrifice and stood with the knife, clear as a bell ready to serve Hashem . For this, to this day, we are blessed as Avraham’s children.

Avraham became part of the Somethingness through his mesiras nefesh of his subjective interpretation of Yitzchok’s life and the future of the Jewish people. Shaul lost the kingship because his natural kindness to give the King of the Amalekians a more honorable demise interfered with the timing expected by Hashem of the mitzvah of eradicating Amalek.

It is heads or tails. Either we are in our subjectivity or we are in an elevated subjectivity that has brought awareness of Hashem into the picture and evoked compassion for Hashem’s Will over our own because we desire to be eternally part of the Something. Choosing our natural subjectivity keeps us as part of the nothing despite the experience of it from our perspective that, indeed, we are expressing ourselves and that we are the something.

We become Something when we attach to the Something.

Each year, in Elul, we search within to find which of our seemingly unending subjective natural viewpoints we wish to bring more awareness of Hashem so that we may redeem our soul from being attached to our “nothingness” and instead to attach to Hashem’s “Somethingness.”

The process we engage in for this is run and return. We cannot stay constantly connected to the Somethingness, for He is Infinite and we are limited, natural, mortal beings. However, we can grow in our emunah and engage more and more moments in the run and return effort, thereby serving Hashem by being a channel through which His Will and light flows into the world.

By bringing awareness of Hashem into our subjectivity, we elevate our natural existence to become part of the Somethingness.

I want to share how this works – it is a matter of intention and prayer, a use of real free will to see our falterings and tell Hashem about it and then tell Him we will to go above our natural reactions. Then we go do a mitzvah, a chesed, learn Torah or give a blessing and through that effort, we attach to Somethingness and His Infinite process of supervision is able to utilize our lives to flow His Compassion and goodness into the world.

When we are feeling wired up, write down all the messages we are feeling – what are the messages we are telling ourselves and how does it feel. Write every single one down on a piece of paper and then hold it to our hearts. We have the messages. Now look passed the messages to the force of the messages. How big is it? Do we feel it strength? That is the Shechina – our soul given to us by Hashem, a part of Hashem Himself – concealed in our subconscious and attached to these messages. Recognize our Creator! Hashem! I do not wish to bring Your Goodness into this dark room. Hold that force in the mind and shower it with compassion, that we do not want to bring it into the darkness of the messages in our hand. By ourselves, this is what happens, that this Shechina that is our soul is bonded with these messages and we do not want it. We are helpless and have no control over nature but it is our will that this Shechina – our soul – be vested instead into the mitzvah of Torah learning, chesed, mitzvahs or giving of blessings or prayer. Continue to shower compassion upon the force and intentionally move it to our intention for a mitzvah – give a penny tzedaka, give a blessing, say a tehillim Then wait. In a few moments, look at the messages on the page. Are they still as alive?

Repeat as needed. If nothing is felt or if nothing seems to shift, double and triple the compassion on the Shechina – on our soul – that is so distant we are not yet feeling it. Trust that Hashem is the Something and we wish to attach and KEEP DOING IT, and strengthen ourselves in emunah. We will, with Hashem’s lovingkindness, begin to feel shifts.

This is how we bring awareness of Hashem into our subjective interpretations and elevate our subjectivity to a being that is part of the Something, the greatest pleasure there is in this world and for all eternity. Answer the doubts, second wave of the issue that is the voice of Amalek within, by repeating on the force of those doubting messages. it could be a wave of nausea. Or a ridiculing thought. Or an angry punishing thought condemning ourselves for being so naive. Through bringing the Shechina in exile in those messages as well, we “shecht” Amalek, for anything without a soul is not alive. Bring all that Shechina in exile into the world through mitzvahs. And really become part of Something.

Comprehending how nullifying the subjective interpretations makes us part of Something – heads or tails – actually then gives us a unique expression in the world through our subjectivity elevated by awareness and love for Hashem, Torah, and mitzvahs. And we feel it, in our hearts. Our very hearts melt from stone to flesh.

And for us, that is a revealed miracle, for our nature has been changed.