Showing posts with label teshuvah. Show all posts
Showing posts with label teshuvah. Show all posts

Sunday, August 19, 2012

5773 Warning


B"SD

החשבים להשכיח את-עמי שמי בחלומתם אשר יספרו איש לרעהו כאשר שכחו אבותם את-שמי בבעל


I have found that this pasuk (Yirmiyahu 23:27) has the same exact gematria as 5773!


It says: "Who think to make My people forget My Name by their dreams which they tell every man to his neighbor, as their fathers forgot My name for Ba'al".


Heaven is warning the Jewish Nation to return to simple and direct contact with YKVK. To abandon its divisive ways and do teshuvah. We all need achdut ("union") with kedusha ("holiness"). As if the general chilonin and the reform and conservative heretical growth wasn't sufficient to stain the Bnei Israel, we have Erev Rav (true presence, as the Ari"zal said it would happen and thus) "mentalities" ever more influencing the orthodox/chareidim community and "leaders". A plague of shitot (separatism in groups) brings anguish to Heaven and delays Mashiach. If Mashiach were to reveal himself now, there would be almost no one to greet him! Because for some, he must be Satmar, other want a Chabad Mashiach, others yet want a very Litvish "pshat-like" Mashiach. Yet, most Orthodox/Chareidim are not even doing real tikkun hamidot and as such, studying Sod to hasten his arrival (as explained in the holy Zohar and the sages, of blessed memory). The Ari”zal explains in the daf alef of Sha’ar HaMitzvot that if a yehudi does not study Sod, he will have to suffer gilgul to complete the missing parts of his studies, of their tikkun. There is so much written on this. The GR’A says that a yehudi that does not study Sod does not even understand the Pshat. I am not speaking to the philosophical Sod studies of Chabad etc., the so called Kabbalah Iyyunit etc. All of the sudden, an increasing number of Chabad rabbis think there are mekubalim (kabbalists). Anyone offers a Kabbalah "course". Alevai this was true! Mystical knowledge is not about reading from books and regurgitating its contents. It is so much more, from new Torah insights and living spiritual experiences, contacts with higher domains etc. I will not explain this here, however it must be said that everything I teach and write is focused on teaching holiness and righteousness and to get my students and readers back in touch with G-d, personally and directly. I have no time or room for nonsense. I am not interested is distracting my readers with "mystical mumbo-jumbo" (maybe it is good and interesting - even entertaining - for the aspiring and beginner ba'al teshuva who does not know any better), make-believe stories about Rabbis and other unrealistic, misguiding lessons. The problem is that mysticism creates these types of illusions of grandeur. Life is not about being fake. Life is not about fantasy. Life is not about make-believe. Life is about being real. Life is about harsh realities. Life is about hard work and strenuous effort: Lefum tza'arah agra ("according to the effort will be the reward"). This, more than anything else, sums up the the message of the entire genre of classical mystical literature. Moreover, the non-Jews are making a tremendous mess with their infantile fantasies of so called Kabbalah. The blind leading the blind, it is uncanny. Their arrogant tumah ("impurity") is mixed with half-truths forming totally incoherent systems with the authentic Torah-Kabbalah. They may call it whatever they wish, but it is never, ever anything remotely related to with the holy Kabbalah. Misguided fools, they know nothing at all and never will if they don’t work very hard on their "path of righteous gentiles" (the Sheva Mitzvot). It is all just a big ego trip, a self-delusional thing, with horrible effects on reality here on up on High. They are so incredibly arrogant and dense. In fact, most do not accept any correction from those who can correct them. It is insane, totally. This is caused by the Jews who disdain true Chochmat HaEmet (Kabbalah), by our sins (the Ari"zal spoke of that on the formation of cults). So many of our frum brothers are only focused on pshat and poskim, on ritual, and political rivalry that they are incapable of connecting Torah with reality. Some have asked me: “Is it just you who thinks there is a correlation between Torah and science or is there anybody else?”. There are other questions like this one I hear all the time. All they see is the body, not the soul of Torah, the true Sod. I am speaking of a path of purity and righteousness leading to the kabbalat hasagat ruach hakodesh ("to receive holy inspiration"). I am speaking of plain Rak Torah, not shitot. The Ba’al Shem Tov explained clearly (Sefer Ba’al Shem Tov, parashat Shemot, alef) that religious rite done by rote, if devoid of kavanah, bittul and devekut, all goes to the klipah. It is a tragedy how secular values have penetrated chareidim mindset, and the less observant are even much more contaminated it is hard to even begin speaking of this. So much gashmiyut is sickening. Also, there is such lack of derech eretz and of basic understanding of emotions, subtle and sensitive things. This is because there is no Sod/Feminine side being developed, which can only come through Sod-thinking. When close to many chareidim I feel I have step into a "parallel reality", in many cases, psychologically retarded. They just don’t understand subtle spiritual thinking, "lateral-thinking", "deep thinking", connections and connections and connections and them more connections to reality, most at least. Name it whatever you desire, words do not matter. Now, there are good and wonderful people of course. Some are so special and sweet, elevated. Still, there is so much religious talk today with so very little actually being said. It seems that everyone has something to say, each one louder than the next, each one trying to prove himself the intellectual superior over the other guy. Yet, with all the talk, nothing of true value gets said and even worse, nothing at all of any real significance ever gets done. Talk is cheap and cheap talk is ever cheaper. I am speaking of the supreme need for righteous actions only and the understanding of YKVK's message pouring down from shamayim all the time and directly into the heart of all who desire His closeness. You must learn to hear your heart and become a kli d'kedusha ("a holy recipient") to His words. Teshuvah brings this power, for it is His voice speaking. To hear His voice one must really develop his character traits and the intuitive/psychic strength (the right-brain activity part of the mind), fulfilling Torah and mitzvot with great joy, always. The academic, cold “learning” is not enough even with great Torah religious observance. One cannot be a talmid chacham without Sod, because Chochmat HaEmet is Sod. Such true chacham is a master of spiritual realities or at least a sincere student of it. All the religious babble has degenerated into being entertainment. "The chachamim are chachamim in name only (says the Ari"zal on Yeshayahu 29). We don't even need to Ari"zal telling us, just pay attention and feel things with your heart. Learn urgently to be intuitive, not merely rational, for that is Torat HaAtzilut, the Torah of Mashiach to be revealed soon, as it is written: "A new Torah will come forth from Me" (Yeshayahu 51:4). And it is written: "And I will give them one heart, and I will put a new spirit inside you; and I will take the stony heart from their flesh, and will give them a heart of flesh" (Yechezkiel 11:19). This can be a reality now, but you must crave intensely to rescue the Shechinah with all of your deeds. It is a time of pidyon shvuyim ("redemption of captives"). The holy Sefer HaBrit (Rabi Pinchas Eliyahu of Vilna a"h) brings this as the way to hastening the Geulah ("Redemption"). Now, back to the pshat "mindset". Learning Torah has become some perverted form of intellectual pride in one being able to memorize and appear smarter than another. This is not what religion is supposed to be about. We are not supposed to be impressing others with our words. My computer is smarter than any of these pshutim minds, for it has thousand of pages of Torah "memorized" and it can recall it in a flash. The prophet’s warning, which I found relating to the upcoming year of 5773 could not be more perfectly accurate and in total sync with the times. Everyone - Jew and Righteous Gentiles - must be completely careful not to exchange YKVK for a Ba’al, an idolatry: be it money, power, lust, gluttony, lashon hara, sinat chinambittul Torah, frivolous behaviors, ga'avah ("pride"), lesser tziniyut, lesser kashrut, secular thinking and focus, kullot upon kullot, or whatever idol you have become linked up to, chaz v’shalom. This is the wrong direction: "A person who observes the mitzvot with all their stringencies is confronted by tests all the time; it is a constant battle for him, and it is easy for him to practice stirring up his good inclination in order to overcome the bad one. Having so many opportunities to be tested every hour of the day, his ascendancy is assured and his improvement secured" (Chazon Ish, Emunah V'Bitachon, Torat HaMiddot, Tet). The time now is most urgent, because as the revelation of the true Mashiach does in fact approach, Heaven is guiding the world ever more rapidly and intensely towards the purging of evil as Zechariah 13:2 promises. There will be no place for “half” orthodox life-styles, half-truths, half-commitments to a halachic life. Mashiach will come to rule by the Mishpat, the Law. The time of “more or less” religious practices so shamelessly common, or the leaning on minhagim to avoid stricter levels of halacha or any and all form of rebellion against YKVK's laws, this will end soon, amen. So much more to say, but still, this is just a short message to speak about matters deeply set in my heart. Heed to the message and take advantage of teshuvah. Evolution is a real possibility. Reevaluate your current frumkait ("religious standards"). I know you are very "comfortable". However soon, you won't be able to and you won't be prepared. There is a powerful storm coming, as never seen it before. It will destroy all idols and all those linked to them. It is real time to prepare for what is coming, as only those who remember how to call YKVK's Name will be part of the "Remnant Community" (Micah HaNavi 5:6, Haftarah of Balak).

Rosh Chodesh Elul 5772
Rabbi Avraham Chachamovits

Sunday, September 25, 2011

Teshuva is a prophetic force

In continuation of the shiur on “5772 Prophetic Forces”, I want to emphasize the concept of prophecy in our times revealed in the kol demama daka (“silent voice”) as the force of activating teshuva, to wit, all righteous thoughts and feelings a person may have and act upon in order to "align" himself to G-d through Torah. It is important to understand that nevuah is underlined by devekut, and devekut spurs from the pre-condition of righteousness, as it is written: “The L-rd requite to every man his righteousness and his faithfulness” (Shmuel I 26:23). Hence, we can understand that uncompromising statement made by Eliyahu HaNavi: “Be it man or woman, Jew or Gentile... all can receive ruach hakodesh, all in accordance to the individual’s proper deeds” (Tana D’vei Eliyahu, Eliya Raba 9). Thus, any righteous counsel from the heart is the stronghold of a prophetic force, which gains strength with righteous action as it raises mayin nukvim (“female waters”) – the “arousal from below” – eliciting ever higher degrees of Divine inspiration, the responsive mayin durchin (“masculine waters”).  We can conclude that spirtual ascent means the transformation of self-reception consciousness into other-reception consciousness, where this so called "other", is G-d Himself. Once the person sucessfully grows in the inverting of his ratzon to receive into the ratzon to give, he grows as a channel of G-d. The channeling per se is nevuah in whatever level the person can remain in devekut. And this is done through the constant process of seeking righteousness in absolute every aspect of your being, or simply, doing teshuva.

Tuesday, August 10, 2010

Elul thinking...

B"SD

I would like to offer three thoughts on Chodesh Elul to help understand the magnitude of this special month:

1. Helping others do Teshuvah

ואשר לא צדה והאלהים אנה לידו ושמתי לך מקום אשר ינוס שמה

Here the pasuk (Shemot 21:13) speaks of the Arei Miklat (as we can see the reishit tavot: Ina L’iado Visamti Lich). As such, we derive that Elul is special for it is established to forgive unintentional averot during the year. Moreover, following each averah, the person must seek "a city of refuge", that is, a proper (spiritual) struture to allow the full contemplation of his transgressions' consequences, the chesbon nefesh followed by teshuvah.

2. Asking Hashem for help

The yetzer hara tells us that our sin is a small thing. It does not allow us to contemplate its implications, including the wedge that sin drives between ourselves and our Heavenly Father, and the darkness that envelops all of the spiritual worlds as its consequence. A person who is oblivious to the reality of the horror of sin dwells in utter confusion. The holy sefarim speak of a state worse than Gehinom. Some people wander through life, oblivious to the requirements of law. They sin without any awareness of its seriousness. They also can for decades without experiencing any Divine retribution! Hashem leaves them in their state of confusion. When they die, they are treated similarly. Even Gehinom is inappropriate for them. They continue to wander without judgment or accounting in the Olam HaTohu, truly an existence of astonishing chaos. To a certain extent, the Olam HaTohu spills over into our world, experienced by people still alive. They glide in and out of the Yamim Nora'im, oblivious to their sanctity and meaning, as if unsure in which world they reside.

2. Serving Hashem with love

Elul is a time to ask Hashem for things you need, for since Ani Ledodi V'Dodi Li is Elul, this a time when the love relationship between G-d and the Jewish people is heightened. And it is vital to raise mayin nukvin during this period. This means a real need to intensify the desire of the "groom" for the "bride". So, asking for a gift for the groom is like saying: "show me your desire and I will be yours for life". Perhaps that is why once the Lubavitcher Rebbe related that there is a Polish jewish costume where the groom and bride receive small pieces of papers from the guests with requests, who perhaps could not attend the ceremony, so the couple under the tremendous kedusha of the celestial gates of the chupah could ask Hashem for these gifts (requests). The Rebbe, it is told, was against this costume, for it could "affect" their humility (as the requests could indeed be answered). Yet, the Rebbe said the guest themselves could ask for what they need during this period, that is, the wedding ceremony (Rebbe on parashat Shoftim 5713, 2 Elul in the Cabalat Panim R' Mordechai Dubinsky's wedding). Right now, Bnei Israel is in very close relationship with Hashem, and each and every yid, the "individual guests" witnessing this great love between Hashem and the Bnei Israel, can ask for gifts that pour out from this intense love.

Chodesh Tov!
Rabbi Avraham

Friday, February 27, 2009

Why is it that on the holiest day of the year - Yom Kippur - the liturgy speaks of the ‘illicit relationships’ (Arayot)?


Our Sages have spoken: “On Mincha of Yom Kippur we read the section [from Achare Mot] regarding the arayot [forbidden unions]” (TalmudMegillah 31a). Now, “the temptation for sexual offenses is extremely strong” (Rashi on the TalmudChagigah 11b), and frequent (see Talmud,Bava Batra 164b). And why are the sexual temptations so strong? For the vital force used in a sexual act is the same necessary for the arduous work of spiritual ascension, to wit, it is pure spiritual energy that needs to be ‘exclusively channeled’ to the side of kedushaThis energy is a vehicle for ‘corrective transformation’ (tikkun) which empowers the person to penetrate deeply in his superficial characteristics, so that in this manner, he may come to the understanding of his own soul’s essential attributes (i.e., his needs, virtues, and even his mission). This needs further explanation, which I do so with the help of Heaven.
Through this spiritual creative force, the redemption of the Shechinah (Divine Presence) becomes possible. The Shechinah is the aspect of G-d that vitalizes all of Creation, as well as the holy spark exiled in the person’s soul. However, as it is known, “The divine soul does not need any improvement, and there is no reason for it to become embodied in this world… save to bring the rectifying light [for the guf and the nefesh habahamit]” (the ArizalEtz ChayimShaar 26). In a similar way, “the Shechinah is exiled for the refinement of the nitzutzei kedusha [holy sparks] that have fallen in the klipot” (TanyaLikutei Amarim §37). In addition, being in exile, this holy spark cannot (easily) evoke the soul for the spiritual service to G-d with the intense and transcendental love that lays hidden in the heart of the Jew. This exile is perpetuated through the debased desires - so distant from holiness - proceeding from his body and animal soul, as in the case of using the sexual energy solely for self-gratification. Now, when the person does teshuvah (the fierce struggle to break one’s evil nature which burns like a fiery flame) and completely leaves “the arayot, transgressions so hard to be relinquished” (Rashi on Megillah 31a), and uses this same spiritual energy to fulfill the mitzvah of union with his wife in kedusha so as to come closer to Hashem, he redeems the Shechinah’s holy spark held captive in his soul and in the Cosmic level as well. This results in a great effusion of the intense love for G-d contained in the depths of his heart. And as the spiritual root of this sublime love is the Divine attribute of Chesed (Kindness) – which derives and is a channel for the attribute of Chochmah, which ultimately needs the outflow of Chesed’s channel in order to diffuse and influence the various spiritual worlds – then, through this revelation of love for G-d, the light of Chochmah (vis à vis, the corresponding power of the soul that represents the force of humility and abnegation before G-d) is actively diffused. This diffusion is the true influencing of the entire person’s sechel! And it is for this reason that our Sages, of blessed memory, have taught us that, in the appropriate use of this sexual energy, the person is illuminated in the manner of ‘expanding his consciousness’ – perceiving G-d as the only existing Being that underlines all of existence, what ultimately subjugates the sitra achra. Thanks to that, the person spiritually ascends and raises his capacity to perceive the spiritual truths. Moreover, he actually comes to apprehend his soul’s holy spark from the Shechinah, which is its own spiritual root! And it is this illumination and spiritual intimacy that brings him to recognize the very essence of his soul, allowing the attainment of comprehension of even the necessary tikkunim (rectifications) for the blemishes of his soul yH. Alternatively, if this love for kedusha is not revealed, and the spark of the Shechinah is maintained “imprisoned”, the more elevated flux of consciousness (from Chochmah) is hindered from manifestation, and the person from being illuminated. Consequentelly he is spiritually degraded. This is what occurs when such precious vital force is corrupted, that is, removed from the person through his connection to the arayot - the sexual promiscuity and the total absence of consciousness regarding the use of this force in vain and in something external to itself. When this sexual force (which after all has its root in holiness) is diverged, it then becomes a source of spiritual nourishment for the negatives forces that aggressively seek only the individual’s spiritual deviation, resulting in his distancing from kedushachaz v’shalom. This is the precise reason for the exaggeration of stimuli and sexual perversions in our society - acting as powerful instruments for the weakening of man’s mind - in order to favor the klipot and sitra achra in its overall objective to psychological enslave man, and to ensure the “end of all flesh” (Bereshit 6:13); this means its physical and spiritualannihilation, chaz v’shalom. After all, evil is al known as Mashchit (Destroyer).
Finally, we are reminded during Mincha of Yom Kippur - the day of greatest spirituality - what we should do to go up the spiritual ladder: we must avoid using this vital force inappropriately. The fact that this reminder occurs exactly when we are at the highest point of the fasting is also very important. Our Sages explains that, the greater the spiritual elevation, the greater the tests. These inappropriate taivas (temptations) can and should be resisted and purged through the meditation and the fast of this holiest of days. The idea here is that, the weaker the person’s physical aspect (the body per se) the stronger the spiritual aspect (i.e., the more his soul shines), implying that he will be less sexually tempted. Thus, the Yom Kippur liturgy, being that it is such a elevated time, teaches us how to distant ourselves from this terrible unbalance. The formula is a simple one: connect to Hashem, distant yourself from the materialism and do not use your precious vital force in a vain and rash manner, but use it with holiness as taught by Torah. In this way, certainly, the person will testify to his own rectification and spiritual climbing, and the coming of the true Mashiach will be hastened, may it be so, amen selah.

Wednesday, February 25, 2009

Is there tikkun for the sin of zera levatalah? (Part 3)

As it is written in the Mishnah: “Ten Sefirot of nothing, the number of the ten fingers, five opposite five, and the brit yachid (single covenant) is in between, as ‘in the circumcision of the male organ and the circumcision of the tongue’” (Sefer Yetzirah 1:3). The secret of the brit yachid is expressed in the two levels – superior and inferior – of the power of da’at (lit. ‘knowledge’, representing the action-oriented conclusive intellectual power). In general it is additionally associated to the power of the soul related to concentration and sensitivity). Da’at eliyon (above) is the final truth that the Divine is the only true essence and reality and that the whole universe is “nothing” in comparisson. As such the absolute objetive of existence is the revelation of Hashem in the world. Da’at tachton (inferior), is the creation’s perception of an existent universe, but the Divine as Creator as an absolute “given”, yet totally “unknown”. And as it is written, “The external expression of the higher daat is through the means of the speech of the tongue, especially in speaking words of Torah in general, and revealing the inner mysteries of the Torah, in particular... The external expression of the lower da’at is through the union of husband and wife [to procreate], as referred to in the original union of man and woman: ‘and Adam knew Chava, his wife’. [Marital relations are referred to as ‘knowing’ only when the procreative organ is circumcised, and indeed, we are taught that Adam was created already circumcised]... The tziniut [modesty, which is a ‘state of ocultation’] present in the holy union of husband and wife reflects the ‘unknowability’ of the Creator's essence by His creation, especially in that very moment that the creation most emulates its Creator - the moment of procreation - attaching itself to His certain existence... From the above, we learn that the ‘tongue’ and the ‘procreative organ’ [the two manifestations of the ‘single covenant’ - the union of G-d and man] are interrelated in essence. From this we may infer that their ‘rectification’ is interdependent” (HaRav Y. Ginsburgh שליט"א, “The Healing of Body and Soul - Part 8”; see Tikunei Zohar, Tikun 69, pg. 99a). This has extraordinary implications. for “The tikkun of one’s faculty of speech [to speak only good and ‘sweet’ words] and the ‘guarding’ of the brit of one’s procreative organ [to express one's true love for one’s spouse in marital relations in holiness, thus guarding it not to become pogem habrit], ‘depend upon and influence one another’. For this reason the two terms: ‘the word [in Hebrew, milah] of the tongue’ and ‘the circumcision [in Hebrew milah] of the procreative organ, are the same” (ibid. R’ Ginsburgh). This means that, among other things, the ‘manner’ in which the person speaks not only indicates the degree he lives his life in devotion to what is holy, but it acts as a fundamental ‘correction’ for the transgressions of the brit. Hence our Sages have spoken: “He who desires to be saved from the sin of spilling his seeds in vain should not contaminate the brit of his mouth. He should be particular in guarding it from sicha betela [idle talk] and lashon hara, for the tongue and the procreative organ go together, to wit, he who damages with his tongue will most certainly stumble with his organ” (RChayim Yosef David Azulai ztl, HaChida, Ahavat HaKodesh, Tsiporen Shamir, siman 7,101. See also Eliyahu de Vidas ztl, Reshit Chochmah, Shaar HaKedusha, §11 & §17; Shlach HaKadosh, Shaar HaOtiot, Ot Shin).

Finally, the severity of transgressing the brit surpasses practically any other averah (see Shulchan Aruch, Even HaEzer 23:1; Zohar II:214b, Vayakhel), for it has repercussions here and in all superior Olamot in a most devastating manner, chaz vshalom. In fact, the holy Zohar affirms that there is no teshuvah for the sin of spilling the seed in vain (Zohar I:60a, Noach and I:219b, Vayechi. See also REliyahu de Vidas ztl, Reshit Chochmah, Shaar HaKedushah §17 for an explanation of the Zohar’s intention regarding the teshuvah tataah, as it is also brought by the Alter Rebbe in the Tanya, Iggeret HaTeshuvah §4). Know that this is a transgression that actually eliminates both the person’s desire to come closer to G-d and the experience of awe of Him, and it is the means to exile neshamot in the klipot and sitra achra, chaz vshalom! Yet, our holy Rabbanim have taught us that the person should never give up, and that in reality there are some truly wondrous spiritual medicines for this most pressing rectification, which ultimately can rescue the person from the thick darkness which covers him – “the iron furnace of captivity” (alluding to Devarim 4:20). This occurs only through teshuvah, a truthful and deep regret and ‘specific actions’ for the person in need of tikkun. With these corrections, the person may return to become sensitized with the Divine realities and in this way, his desire for connection with Hashem shall be restored y”h.