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THE CROSSING OF THE RED SEA WAS NOT A ONE- TIME EVENT

by Yedidah on May 17, 2024

https://media.blubrry.com/nehora/traffic.libsyn.com/secure/nehoraschool/crossing_the_red_sea_and_the_day_of_independence.mp3

Podcast: Play in new window | Download (Duration: 9:52 — 6.8MB)

Although Pesach is now behind us, we mention the miracle of the exodus from
Egypt every single day in our prayers. Each year, a different aspect leaps out
at me; this year, it was the Crossing of the Red Sea.

If we look at the ten plagues God inflicted on the Egyptians, they occur within
the bounds of nature: Nature taken to extremes. But the Red Sea’s parting lies
in entirely another dimension: beyond the domains of nature. A sea divides. The
seabed becomes dry land, solid enough for 600,000 people to walk on. The
ordinary borders between sea and land change for precisely the time it takes for
the Children of Israel to pass through.

One imagines the miracle of the Crossing of the Red Sea to be a one-time event.
But in fact, it isn’t. When Joshua led the Children of Israel into the Promised
Land, the waters of the River Jordan parted, and they crossed on dry land. The
Talmud records an instance when Rabbi Pinchas Ben Yair, was on his way ot
recscue hostages the River Ganni parted for him.

We have just celebrated Yom Haatzmaut Independence day when we celebrate the
miracle of the State of Israel, for miracle it surely is. According to all the
laws of nature—the sociological laws the anthropological laws and the laws of
demographics and statistics—our existence as the Jewish people isn’t
explainable. Yet here we are!

What is the basis of this phenomenon, and do these events have meaning for us
today?

To answer these questions, we must first consider what nature is, and discover
what causes an event beyond nature’s ordinary boundaries.

What we call “nature” is the way the world usually works. The holy Ari teaches
that the world has only two basic elements: the Creator and the created. These
express themselves as the goodness of God and the desire to receive this
goodness.

The desire to receive the Creator’s goodness is the created element and forms
the primary material of all creation: All elements of reality, inanimate, plant,
animal, and human, have the desire to receive goodness. In the human this desire
to receive God’s goodness manifests through all aspects of ourselves, our
physical being, our emotions and our desires to know and control our lives.

Our soul however is part of the essence of God. Unlike the created aspects of
ourselves, our soul desires not to receive, but to give unconditionally, just
like the Creator; its Root, only gives. When we give altruistically to others,
we act according to our soul’s desire. Likewise, when we place our faith and
trust in the goodness of the Creator, instead of relying on external sources, we
act according to our soul’s desire. When we accord with our souls’ wishes, we
are no longer confined to the material of the natural world; we have gone beyond
the boundaries of created nature.

At this point, the Sages teach us that a law higher than the laws of nature can
now come into play.

In the last six months, we in Israel have merited witnessing the most incredible
examples of deeds of ultimate selflessness, deeds that are truly beyond the
boundaries of nature. So many men and women, young and not so young, selflessly
gave their lives to save helpless victims on October 7 and in its aftermath.

Throughout all these months of difficulty, people from all levels of society
have been volunteering: helping the wives of reservists, helping the farmers
harvest the land, and helping each other stay calm, cheerful, and confident.
These actions of selflessness that are above and beyond the boundaries of nature
are not actions you will find portrayed in the media, but they are numerous and
do change reality.

Witness what happened on the night of April 13: Iran sent an incredible number
of lethal ballistic missiles to murder as many Jews as possible,
indiscriminately. Yet we merited to a miracle above nature!—a modern Crossing of
the Red Sea! Any scientist will tell you that no human system is as good as what
happened that night. No human system is 99.9% successful. Yet that is what
happened!

Today, as we watch with growing dismay and disbelief the stream of antisemitism
in the streets and universities of cities all over the world, let us take heart
from the realization that miracles like the Crossing of the Red Sea are not
one-time miracles. They can and do happen in our time too.

How can we create the conditions that can bring such miracles about?

Acting against our created nature isn’t easy. Very often, we want to, but we
need to know how. However, we are blessed that the Torah of the soul, the
Kabbalah, is now available to us through the the great Kabbalist of the 20th
century, Rabbi Ashlag. When we learn the Kabbalah, we can get to know what our
individual soul wants and how it needs to express itself. Then, we can all
contribute to the energy field in which the miraculous can happen.

Thus, the words of the prophet Micah, “Just as in the days of your coming out of
Egypt, I will show you miracles” (Micah 7:27) will come true.

I bless you and all whom you love so that we may merit witnessing miracles in
our lives for which we can all give thanks.

{ 0 comments }

BEFORE THE MITZVAH AND AFTER THE MITZVAH: WHAT WE LEARN FROM YAAKOV’S
RELATIONSHIP WITH LABAN AND ESAU

by Yedidah on December 21, 2022

https://media.blubrry.com/nehora/traffic.libsyn.com/secure/nehoraschool/Before_the_action_and_after_the_action.mp3

Podcast: Play in new window | Download (Duration: 24:02 — 16.2MB)

The Torah is not a history book. The outer events of our forefathers’ lives are
recorded in the Torah, but the meaning of these events and the intentions of the
protagonists are recorded in the inner aspect of the Torah, the Zohar. It’s when
we put the inner intentions together with the events, we can begin to understand
why these stories are important for us today in living our own lives.

In this shiur we look at one example in which Yaakov teaches us how to handle
our own selfishness and egoism. We discover that before we plan to do a mitzvah,
our own yetzer hara comes to us as an inner voice telling us that since our work
is not perfect it’s not worth doing. This is the voice of Laban, who claimed all
Yaakov’s work for his own. “The daughters are my daughters, and the sons are my
sons, and the animals are my animals, and all that you see is mine.”( Gen.33:43)

What does Yaakov teach us to say to this inner voice?
He says “I dwelt with Laban yet I kept the Torah and mitzvot.” We need to ignore
it. We need to raise ourselves up with pride in the fact that we are the
children of Abraham, Issac and Jacob, and have faith that God takes pleasure in
our work, in whatever form it takes.

But then “Yaakov sent messengers to Esau.” This action of Yaakov takes us by
surprise. Why not let sleeping dogs lie? But here again Yaakov is teaching us an
important lesson. After we have done the mitzvah we need to go to the opposite
extreme, and consider how much our wills to receive for ourselves alone are
really the basis of our work.

What is Esau’s response? He sas, I have plenty my brother, Keep what is yours!”
In other words, here our inner voice of the yetzer hara is saying exactly the
opposite! it says,”you are so righteous, you have nothing more to do!” It wants
to convince us that our work is perfect, so that we rest on our laurels and
don’t prgress another inch!

What does Jacob do? He entreats Esau to accept his gift and humbles himself
before him. In the same way, we also need to realize how much our wills to
receive for ourselves alone are involved in our service to God. We need to
ignore the inner voice of Esau , and separate from it going our own way into the
Land of Yisrael, the consciousness that is in affinity of form with God until we
merit to come to Beit El, the house of God.

This podcast is dedicated lilui nishmat my dear mother, Chaya bat Menachem
haLevi

Material taken from Birkat Shalom ” Al HaTorah, Parhsat Vayishlach, and the
Zohar with Perush haSulam Parahst Vayishlach, beginnning

Picture by Menachem Halberstam

{ 0 comments }

ARE OUR THOUGHTS OURS?

by Yedidah November 15, 2022
https://media.blubrry.com/nehora/traffic.libsyn.com/secure/nehoraschool/Thinking_our_thoughts.mp3

Podcast: Play in new window | Download (12.1MB)

We think it is ourselves that think our thoughts, but Rabbi Yehudah Leib Ashlag
tells us that this is a delusion. In actual fact it is God who sends us our
thoughts in order to communicate with us, giving, uniquely and intimately, his
love to each one of us. Whether our thoughts are positive or negative they all
come from him. And thus we actually have an open channel of communication with
the Creator of all the universe . This should bring us to feel great joy and
thanks.

Read the full article →

MOURNING FOR OUR INNER JERUSALEM

by Yedidah August 4, 2022
https://media.blubrry.com/nehora/traffic.libsyn.com/secure/nehoraschool/Mourning_for_Jeruslam.mp3

Podcast: Play in new window | Download (9.7MB)

When travelling in Jerusalem today, we see a thriving city. The elderly sit with
their staffs in their hands and the children play in the streets, fulfilling the
prophecy of Zechariah made 2000 years ago. So why should we mourn on Tisha b Av
today? The Zohar teaches us that the inner meaning of Jerusalem is the point of
holiness in our heart. On Tisha BAv we need to take stock and mourn that the
consciousness of God is so low on our own personal agenda and on that of the
world. It is our mourning for the consciousness of God in our lives that helps
us realize how much we desire and long for the rebuilding of our inner
Jerusalem.

Read the full article →

HOW DO WE PREPARE TO RECEIVE THE TORAH?

by Yedidah June 2, 2022
https://media.blubrry.com/nehora/traffic.libsyn.com/secure/nehoraschool/Preparation_for_Receiving_the_Torah_on_Shavuot.mp3

Podcast: Play in new window | Download (16.5MB)

The Zohar teaches us that the essence of the Torah, the essence of God, and the
essence of the soul are one.
But we cannot attain the essence of God directly —even the essence of ourselves,
our soul, also is hidden from us. So the one aspect of this godly essence that
we are given as a gift to grasp and to attain, is the Torah. When we learn ,
immerse ourselves, in the Torah we are connecting directly the Holy blessed One,
and with our own soul. And this is the great gift that we are given every
Shavuot , to renew our connection with the Divine essence.
But we’re not just a soul, we are also made up of the body. These two
components, while they need each other , also oppose each other. Our body aspect
,our egoism tells us, “whatever you do, to better yourself in the material
sense, or whatever actions you take which increase your importance are good. “
Whereas the soul, says, “whatever we can do in giving unconditionally, whether
to God or to our fellow human being, is good, because such actions bring us
close to God.
Our body aspect is more familiar to us: it starts to grow the moment we are born
, whereas our soul incarnates later. The voice of the ego is strident , fitting
in with the messages we get from the society around us and the media, whereas
the soul whispers and we have to strain to hear its voice. So how are we going
to want to contact the soul? How are we going to decide that the yetzer hara,
our evil inclination, is really our worst enemy ? How are we going to want the
Torah the connection with our soul?
In this podcast we study a beautiful article of Rabbi Baruch Shalom Ashlag in
which he shows us that it is God who came down on Mount Sinai to show us the
reality of our own egoism , so we will want to receive the Torah again with all
our heart.

Read the full article →

THE FOUR SONS: AN INNER VIEW OF THE HAGGADAH

by Yedidah April 12, 2022
https://media.blubrry.com/nehora/traffic.libsyn.com/secure/nehoraschool/the_four_sons.mp3

Podcast: Play in new window | Download (22.5MB)

When we first look at the Haggadah, it seems to be a collection of somewhat
disconnected paragraphs, with the overall motif being the story of the Children
of Israel coming out of Egypt. But when we use knowledge gained from the Zohar
and the teachings of Rabbi Ashlag we discover that the Haggadah is really a
meditation on the inner meaning of exile and redemption, as the Haggadah
oscillates from light to darkness and back to light again. It is not describing
events of 3000 years ago, but relates to our own inner exile and the redemption
by God for each one of us on this holy night. One of the most enigmatic parts of
the Haggadah is the story of the four sons. We will use this part of the
Haggadah to hear the voice of God calling to us and to examine our possible
responses.

Read the full article →

← Previous Entries

* The Master of the Ladder
"The Life and Teachings of Rabbi Yehudah Leib Ashlag
by Rabbi Avraham Mordecai Gottleib. Translated and Edited by Yedidah Cohen

buy now

A Tapestry for the Soul:
The Introduction to the Zohar by Rabbi Yehudah Lev Ashlag
with explanatory excerpts collated from his other writings by Yedidah Cohen

buy now

In the Shadow of the Ladder:
The Introductions to the Kabbalah by Rabbi Yehudah Lev Ashlag, with
explanatory chapters translated from the Hebrew by Mark and Yedidah Cohen

buy now

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