There was a rich man in the town where Reb Levi Yitzchok of Berditichiv was the Rav, and this rich man was constantly oppressing Reb Levi Yitzchok of Berditichiv. The rich man wanted to get
Reb Levi Yitzchok of Berditichiv out of town.
Erev Yom Kipur the rich man came to ask mechila and make up, saying to the Rav, " let’s enter Yom Kipur with love" and Reb Levi Yitzchok of Berditichiv said "I forgive you with all my heart." The rich man, scheming, says lets make a lechaim and Reb Levi Yitzchok of Berditichiv finished the strong drink. The rich man then said and now let's make a second lechaim on ahavas yisrael. Again, Reb Levi Yitzchok of Berditichiv finished the cup.
The rich man went home so happy, thinking that either the Rav would never make it to shul or that he would appear drunk during the davening of the most important day of the year, and then the rich man could be rid of him and get him out of town. Reb Levi Yitzchok of Berditichiv came to shul and davened in an especially inspiring way. All the while the rich man was grinding his teeth in fury that his scheme did not work. The only comfort that the rich man took was that no one knew about his scheme, that he would not suffer that embarrassment of a failed scheme.
It was their practice to remain after maariv to recite tehillim, and Reb Levi Yitzchok of Berditichiv led the tehillim. In tehillim 41 he repeats pasuk 12 over and over, "with this I shall know you desire me that you will not let my enemy shout gleefully over me." After repeating it over and over, and only the rich man understood why Reb Levi Yitzchok of Berditichiv was doing that, Reb Levi Yitzchok of Berditichiv began to interpret a word in the pasuk for everyone with the following insight: "You will not let my enemy suffer because of me, don’t let my enemy experience any negativity because of what he planned to do with me." Because of an issue that had bad in it for me for which the enemy is not punished, this is how I know you love me Hashem."
The rich man ran over to him and begged forgiveness, saying "Rebbe please forgive me I did not know until now who you are."
Nishmas Am Yisrael is one soul alone. All the uprisings of hot molten emotion that make their way through our hearts into our thoughts speech and actions are energy resources that we can use our free will to re-garment from ill thought to mercy.
The koach of the fire - let its light and energy become transformed into a protective shield of mercy for all klal yisrael.
The intellect's attachment to self-interest - provide it with a lens revealing the Source of all vitality so that the intellect serves to bring mercy into the world instead.
The heaviness of the confusion of mind - let us take ownership of repairing Adom's sin which concretized and internalized a misperception in understanding the purpose of autonomous independent existence intended to relate to real free willed choice misappropriated to physical existence, and
The ability to forgive - realizing that we just subdued our own negativity, let us see our hearts as a place where we ask forgiveness for our confusion and cast all our sins into the sea beseeching Hashem to please elevate the koach we are attempting to re-dress and give us success in our effort to unify His Name.
Every one of us is carrying in our hearts something we can release to Hashem on this day to tell Hashem that His Name is what we relate to, that His Name is Who we want to see in this world.
Take a moment, please, and quietly, in the privacy of your home, office, or car try this. And when Hashem assesses Klal Yisrael on the 10th of Teves may He find that it is the year to bring the geula shelama
How does the mathematical rule “ two negatives make a positive” help us with our emotions when we are challenged with something upsetting?
When we experience a challenge, we are facing in a negative direction, toward doing something that could be damaging or even an aveira. That is the direction our natural reactions might be leading us. It is, therefore, necessary to nullify the negative energy, meaning that knowing that we really want to go in a positive direction that is pleasing to Hashem, we have to choose something to do that could feel totally backwards to us.
For example, we are told that we are not to bear a grudge or take revenge. What is natural is negative and an aveira. In order to go in a positive direction despite these negatively headed emotions, we choose to emulate Hashem’s attributes of mercy. This creates positive influence in the world – the energy we expend that feels backwards to our natural reaction creates positive influence instead of destructive influence.
In essence, when we rise above our negative reactions and exert effortful restraint with love of Hashem in mind and we focus our free will to forge across the corpus coloseum in order to bring into the desert of our feelings something from Hashem's Attributes of Mercy, we create positive influence in the world.
For the mathematical understanding of two negatives make a positive, see
Back at the start, facing in the negative direction, he tries his backwards walking, once again taking two steps at a time, and he does this three times:
So, by walking backwards, while facing in the negative direction, he moves in the positive direction.
Although long, the video below is fascinating. The earth has four basic parts, the inner
core, the outer core, the mantel and the crust. Being that it is four, it could have correspondence to yud k vav k.
Would your attention to this seeming science lesson be peaked by knowing that tornados in the outer core create energy that travels all the way out to the atmosphere creating the magnetic fields and protective fields that make it possible for us to live on earth?
Would you be interested to know that there is an ocean mixed between the mantel and the outer core?
Although I am no expert on the physics of the earth, just watching it brought to mind spiritual truths that are represented by those dynamics.
Enjoy watching and remember – when we are experiencing emotional tornados, we have free will and contribute to the manner in which the world is maintained, for the better or for worse. Our choices play a role in this firey world!
1. within the crust are fossils, crystals and stress on titanic plates. Is this analogous to what happens as our early childhood becomes concretized within our personalities, providing the raw material for us to do our spiritual work?
2. see minute 38 where something called devil worms live deep within the crust.
3. see minute 39.47 where the molecule of water/quartz shows as a Jewish six point star
4. see minute 1 hour 4 minutes that speaks about inverted parallel and distorted world, that the mantle is neither on fire nor liquid, more like a rolling rock fudge.
5. there is an ocean that separates the mantel from the outer core!
6. see minute 1 hour 23 minutes that speaks about electromagnetic tornados in the outer core creating protection for the atmosphere
From the time we are babies, we work towards being autonomous, financially independent, capable, healthy beings maneuvering in time and space for survival, love, giving and actualization. We learn the rules of societies so that we co-exist, being inter-dependent, law abiding and productive people contributing beneficially to the world.
Comes Chanukah that speaks about achieving a level of consciousness that all there is in the world is Hashem’s Name, Yud K Vav K and it seems like a complete conflict with our time and space existence.
It is not. In fact, it is the holiday that can help us experience the ultimate in actualization while alive as well as building eternity.
Rabbi Tzadok Cable teaches from the Nefesh HaChaim that the
world of Atzilus contains Hashem’s Name, a constriction of Hashem Himself into
a form that we can then relate to through Torah. The other two creations existing at the level
of Atzilus are Torah and Nishmas Am Yisrael.
These correspond to the yud in Hashem’s Name. And the yud corresponds to the level of soul called Chaya, a pure surrounding part of our soul that can never be damaged. The role of Nishmas Am Yisrael is, when we
are placed in seemingly autonomous bodies in time and space, to follow Torah
with the express purpose of choosing to unify Hashem’s Name by rising above and
returning our nature to Him.
By relating to the awareness that all there is in the world is Hashem’s Name, and by seeking the experiential reality of the pleasure of being the vessel through which His attributes of mercy flow into the world, we, although seemingly separate autonomous independent beings, are truly free willed souls unified in each being a branch of Nishmas Am Yisrael, and through choosing freely to follow Torah, we create positive influence in the world of Atzilus, which is from where Hashem’s Name gives to the world of Creation, the upper Hai, the world of Beria.
What stands in our way of breaking the barriers of nature is
nothing less than the yetzer hara internalized when Adom ate from the tree of
the knowledge of good and evil, concretizing to a false level of importance the
physical component of being in time and space and thereby creating massive
confusion. The work of repairing the
false sense of importance of physicality is the focus of the Torah, mitzvahs
and middos. When we utilize our free
will based on our emunah and a loving relationship of awe of Hashem’s Name, we
rebuild nishmas am yisrael’s purpose, which is to reveal Hashem’s light in this
world. The beauty is that it is all built into Hashem's four letter Name. All we have to do is follow with love and fear the Torah and unify His Name so that we can sanctify it. How it actually comes about is all built, spiritual structures that Hashem designs into the creation.
And as we light candles tonight, the 8th night of Chanukah, may we comprehend more and more deeply His Oneness and our amazing autonomously independent free will to pull back our nature to display His Light by unifying His Name, relating to His Name with love and awe.
May these thoughts deepen to the level of our hearts and become absorbed in our words and deeds and may we see a new light in the world with the coming of Moshiach.
The very first attribute of mercy that we are instructed to emulate is to tolerate insult. Hashem tolerates our errors and slips and more constantly. Yet when we see others there is a subliminal tendency to relate to them with expectations that if not upheld seem to give us entitlement to take insult and judge and condemn, shame and blame and more.
There is a part of the brain called the corpus coloseum. It connects the left and right hemispheres of the brain. In those who do “cross-brain” activities, such as music, the corpus coloseum is stronger, meaning it has more neuropathways for the exchange of information.
In order to give us free will, Hashem places a tzelem elokim that is built from light that issues forth from the yud of Hashem’s Name into a physical container that is built from light that issues forth from a more constricted part of Hashem’s Name, from the part of Hashem’s name that is the upper hai, the world of beria. Once both lights exist within our physical being along with free will, the light from the upper hai is the one that we relate to naturally. If we are unaware of having been made b’tzelem elokim, we may never discover the yearnings of the light within that is made from the yud of Hashem’s name, yet that light is the part of us that is eternal and that continues to exist after our natural worldly existence ends, may it not be for 120 years.
Not only that, part of our nature includes an internalized message that steers us away from attaching our free will and intellect to seeking Hashem’s Will for us, which is for us, as part of Knesset Yisrael, to unify Hashem’s Name yud k vav k, through mitzvahs and our free willed choices to emulate Hashem’s attributes. Steering us back to time and space is the focus of logic, of man-made systems, of many sciences and more. Yet emunah is to remember that we are here for the express purpose of providing a way for Hashem’s Name to be known in this world. Our primary purpose at all times is to be responsible back to the yud in yud k vav k, to pull back our natural reactions in favor of running and returning to Hashem the natural light of our human nature with the express desire to unify Hashem’s Name. More simply put, the vav, which represents the middos of chesed, gevurah, tiferes, netach hod and yesod, otherwise called tiferes, through love and fear of Hashem reaches to forge a skylight into our ego boundary that permits the self-interested natural light to ascend and unify with the light of tzelem elokim.
What is natural in the world is for the intellect to attach to anything and everything that it feels preserves the safety, security, and success of surviving and thriving. It therefore takes Torah knowledge and integrated understanding for it to become possible for the basic survival instincts to efface in favor of unifying Hashem’s Name. The place of the world is Hashem and He is constantly with us. What could be more natural than to feel the agony of all the millennium of oppression and persecution of the Jewish people? Who has been more annihilated than we? Our flesh is weary from the battle to lovingly and with awe of Hashem efface our desire to live in time and space. Built into our emotional makeup is a resistance to being obliterated – never again – by our enemies. Yet all of human history is coming to show us that despite our autonomous independence as a state, despite all the technological advances, despite the glorious accomplishments of the intellect, there is one more crucial step for the Jewish people to take.
And that crucial step is to remember that Hashem’s Name, Torah and Knesset yisrael are the creations existing in the world of atzilut, the yud of Hashem’s Namem and our existence in time and space has its place in Hashem Alone despite the apparent nature of the universe, regardless of our emotional protective mechanisms, regardless of logic, regardless of the successful adoption of tactics to dominate others and rule the world. Time and space are all for one thing and one thing only, for us to efface the apparent autonomous existence of mankind in order to bring into time and space Hashem’s Name, His Mercy, His attributes. It would not be sweet to Hashem if it did not require what seems to us to be total complete giving up of our lives. The beauty is that all Hashem is really asking of us is to understand that we have no eternal life except to the degree and frequency that we pull back our autonomous independent selves in favor of bringing His Mercy into time and space. We do this by aligning our chesed, gevurah , tiferes, netzach hod and yesod with expanding His Light, stopping what is blocking His Light, and as all these attrbutes align, to then receive within our physical bodies, a combined light that reflects understanding and with love and fear bring His Light into our actions and speech.
When we feel insulted, and we notice it, we have a free willed choice to unify His Name or not. Most of us, however, are not in touch with how deeply we often take insult subconsciously due to our instincts for survival. It behooves us to be introspective and to ask ourselves honest questions. Do we question ourselves when we are reactive enough to remember that our survival is in Hashem’s hands alone? How resistant are we to such a thought? Where do we feel internally threatened and angry and can we see that at the root is possibly something that needs us to exercise free will to forge a neuropathway across the corpus coliseum with emunah to return to the yud of Hashem’s name the light within human nature, unifying Hashem’s Name and then being given a partnership to use our imagination to direct the fortified light for brachas and Torah purposes?
Every one of us has difficult people in our lives who push our buttons and cause darkness to befall us as we emotionally respond and contemplate. If it is empowering to do so, please considerits ultimate purpose, which is for us to shift our intellect and use our free will to unify that natural light with a higher world. And may the rectified characteristics that Hashem’s light brings with it make His Name beloved in the world and may we be zocheh to seeing Moshiach speedily, with the light of Chanukah shining brightly in our homes.
It is 25 Kislev, the first night of Chanukah.
When Adom ate from the tree of the knowledge of good and evil, aspects of physicality changed within him. He was made mortal. He became confused thinking that his body needed a garment to cover it, forgetting that his body is the garment covering his soul. Something in physical time and space became concretized in Adom’s mind and soul. Here we see the paradox that Adom had complete free will and all the while Hashem has total control. One cannot say that Adom did not freely choose, but one can neither say that Adom’s sin was not part of the plan to bring us to this very day in time and space. Adom, after 36 hours enjoying the hidden light of Hashem, is expelled from Gan Eden after the first Shabbos. Instilled in us, all part of that very first soul, are all of these components – a memory of the hidden light, a fear of abandonment from being expelled from Gan Eden, and a fear of annihilation from becoming mortal.
In this very moment, from Hashem’s point of view, we are in pre-creation where Hashem thinks of the soul of the Jewish people, we are also in Gan eden before the sin, we are at Mount Sinai before the Golden Calf, we are with Moshiach after the galus ends and we are in the times of the resurrection of the dead. It is not easy for us to wrap our intellect around the idea that from Hashem’s perspective, what is happening here is not the drama our self-interest nature reacts to.
That one soul of Adom is diffused and distributed in time and space over and over in souls in order for each of us to have the opportunity bring about Hashem’s will, which is a way for Him to be in this world. For Hashem to be in this world, we have to choose Him over our apparent identity which further conceals or reveals light from our higher soul and higher worlds. What, then, does Hashem tell us in order for our perspective to draw closer to His Will in creating us?
Let go. LET GO. Our natural being, in a body, craves comfort and all the things of this world. The yetzer hara’s logic and reasoning, with all its built in deceptions, stands guard against us forging a pathway toward Hashem’s will. And our intellect serves it unless we are aware that we have a real and ultimate choice. But we do have a choice and each of us contains a spark of light that we can release in mesiras nefesh that hopefully will soon bring us Moshiach.
Dina, the mother of Asneth, Yosef HaTzaddik’s wife, is the daughter of Leah who was switched with Yosef the son of Rachel in utero in order that Rochel would have two of the tribes. Their spiritual roots, Yosef and Dina, are interwined. Rabbi Moshe Wolfson explains that Dina’s name, spelled out with the lettering, has the same gematria as Moshiach ben Yosef. Asneth acquired an aspect of Esav from Shechem and together, Yosef and Asneth produced Ephraim and Menashe, whose maternal grandmothers/great-grandmothers were the sisters Rochel and Leah. Within the makeup of Moshiach ben Yosef is an ability to subdue the strength of Esav. Only the children of Rochel can subdue Esav.
Here we are, awaiting Moshiach, longing for this dark galus to end. WE have the key to releasing the light of Moshiach.
Our intellect can be freed from serving false gds, idols of Esav. When we feel any negativity, no matter how strong or compelling, instead of reacting like warriors for our self-interest, pause. Experience the reality of our emotional energy instead as a form of trapped light. What is surrounding it, keeping it prisoner, is intellect serving ego. What if with our intellect we choose to install portals in our ego-boundaries, skylights to allow the trapped light to rejoin transcendant light? What if we ask Hashem to please re-distribute to us through those portals and skylights in our ego-boundaries, that same energy, the higher transcendant light now enhanced with light from our mesiras nefesh in choosing a skylight, in order for us to bring Hashem’s attributes of mercy into the world?
The more portals and skylights, the more light flows out from our natural being and the more enhanced light flows into our inner being and the less opaque the sense of physical autonomous existence. As we choose to make our ego more porous, we become vessels to shine Hashem’s mercy in time and space.
May we comprehend deeply how to unify Hashem’s Name and may we soon see the light of Moshiach.
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Intellect does not have to be limited to the role of rationalizing our base instincts, subsconscious programming or time and space bound objectives.
Intellect can make itself subservient to the values of Torah and the will of Hashem.
We are beings of light, light contained within the natural aspects of our existence, called immanent light, and light contained within the divine soul that reaches upwards, called transcendant light.
When with our free willed choice we submit our intellect to Hashem, we free ourselves from the terribly damaging consequences of the destructive beings we would make by rationalizing and serving something lowly, or something false. When we mistakenly follow our lower urges, we fall victim to the illusion, the very strong illusion, of autonomy that Hashem gives to us in order to see how we will use our free choice.
A human being is here to unify the two apparent ways Hashem presents His Will – the reality of our existence comes through the upper Yud of Hashem’s name, the world of emanation, in which the soul of the Jewish people and Torah were created, and to which the soul of every Jew who ever lived is connected. The way we experience time and space in the creation comes through the upper Hai of Hashem’s name, the world of creation. These two basic channels, nature and holy, descend into the world of formation, the lower vav of Hashem’s Name, which is a world where the two urges through the sefiros of kindness, strength, balance, eternity, humility and bonding form more fully in our hearts. And from these attributes, a person has free choice to decide toward which urging to use the strength of these attributes, towards what appears as real and immediate in nature or towards holiness.
Submission is a choice to use intellect to connect to holiness. We pull back our desires and our strengths in order to the matter as from Hashem - this first step says we desire to unify the light within nature with the higher light. We ask Hashem to help us extract our intertwined intellect from its rationalizations and sometimes crafty plans to put into action the urgings of the apparently autonomous natural being. It is emunah that helps us remember to do this.
Separation requires the sorting necessary – where has the intellect connected rationalizations in the areas of kindness, discipline, balance, endurance, humility and bonding in order to fulfill the will of the lower soul? This can take a great deal of introspection over time in order to get clarity. With a commitment of the intellect to Hashem’s attributes of mercy, the intellect can be freed from the grip of the lower soul and of the hidden deceptions embedded in the subconscious. By reaching upward toward emulating Hashem, by striving to bring the intellect to attach to tolerating insult, overlooking faults, bearing the burden of the confusion of mind that occurred when Adom ingested from the tree of the knowledge of good and evil, or by forgiving and casting sins into the sea, the truth of our existence and our ultimate purpose in Hashem’s eyes can be approximated.
Sweetening means that the truth of our existence is to bring Hashem’s attributes of mercy into this world by use of our free willed choice. There is tremendous pleasure in reaching this because in any moment we succeed, we are a vessel through which passes a beautiful light that is the joy for which we are created.
Every situation in which we find ourselves is nothing more than an opportunity to expand our love of Hashem and our endurance in love and fear of Hashem into the matter to do His Will, or an opportunity to contract our deceptions and blockages that keep us from doing His will. When we are in balance and then have that balance bonded in our hearts, we are ready to then take action, an action that gives voice and expression to Hashem’s attributes of tolerating insult, overlooking faults, bearing the burden of the confusion of mind we suffer from because of Adom’s sin, and forgiveness and casting sins into the sea. These are the attributes that can constantly be occupying every moment of our lives, and when we choose this for our intellect, what we are telling Hashem is that our love of Him is so great that we desire to be His agents and that our awe of Him is so great that we desire never to be apart from fulfilling the purpose for which He creates us.
Most of the time, we are just realizing how confused we all are.
And this is really the reality of time and space. To our hearts come a constant flow of emotions, sometimes conflicting and dark, and usually subjective and not necessarily true. The intersection of our lives with each other can only be orchestrated by Hashem, Whose Omniscience and Wisdom is beyond what we can understand. We are to understand what His Name tells us, that He desires us to unify His Name, meaning that we take the emotions in our heart that seem conflicting, and using emunah and free will, bring our free will towards tzelem elokim and attach intellect there. By doing so, we live reality that we know there is nothing but Hashem and He desires our free whilled choice confirming our loyalty to His service.
It may not seem logical to us when we are upset to bring our intellect out of the details and attach to the idea that we are all so confused. How does that help us in time and space? The answer to that is that is the ONLY thing that helps us in time and space because Hashem controls time and space. He controls all outcomes. As we align kindness, discipline, balance, endurance, humility and bonding to our higher soul, Hashem sees our sacrifice of the lower self and He provides. The cynical part of human nature, Amalek, is designed to push the intellect back into time and space and keep our free will within the lower realms. With emunah and with Torah learning, we can break Me-Brane, cross the corpus coliseum, and forge neuropathways that allow us to bring something higher into the resources of the heart, something from the source of all vitality that is in the brain, can be absorbed into the heart and then brought into our deeds.
In the process, we come face to face with our personal
subjective histories, our traumas, our mistakes, our bad characteristics, what
we need to change in order to live up to the values we choose, the values of
tzelem elokim and Torah. When we choose
these, we “ring a bell” in the upper world of Atzilut, the world of the upper
Yud, and Hashem takes the positive influences that we create and uses the light
to maintain the world. We literally are given the opportunity to direct the light we unify for a bracha of our choice. Hashem pairs them! If we do not, we
must comprehend that the negative influences that we create equally ascend and
block the abundance Hashem wants to send us. the attachment of our intellect to deceptive messages of the yetzer hara creates barriers and separation. Hashem tolerates this! We can take ownership of this and redirect and unify His Name and give brachas with the light.
Take control of our lives! Realize the real power in creation that Hashem has given to us, not the power to take and control, oppress and shame or blame, but the power to bring a light that gives us tremendous pleasure, healing, renewal and redemption.
On the occasion of a briss exactly one week before Chanukah, and with a friend’s bar mitzvah this Shabbos (the adding of the neshama, the higher soul, to the young man who now takes ownership of his choices) the matter of pulling back the kelipas to reveal Hashem’s hidden light is shining upon us.
We cannot know Hashem. That is impossible. Hashem is unfathomable but He wants to have a relationship with us in this world. Thus He creates something, a portion of light, a Name for Himself through which we can relate to something that He desires from us, which is that we love and fear Him and know that He is all there is. That name is yud k vav k. In order for us to know that He is all there is, He creates a world where we can gain experiential understanding of His Kindness when we choose to unify His Name, yud k vav k, through our free willed choice. We come to this world and agree to be confused and challenged simply because we love Hashem and desire to be given the opportunity to declare that He is One at the most difficult times, when our intellect rationalizes that indeed things are far from ideal. If we truly understood that we are huge souls of light animating a bit of nature, we would not be overwhelmed by the task of dropping our confusion in favor of unifying His name in every moment. But the transcendant light is concealed and it takes emunah to access it.
In His first constriction came an emanation of Him that included His desire for Klal Yisrael and the Torah. The first constriction is the light of the upper yud alone, the part of the soul called yechida. It is the world of emanation, the world of keser, the world of Hashem’s attributes of mercy. The yud itself is the part of the soul called chaya, which is above nature. The light from the attributes of mercy and our deepest pure essence have a relationship through Hashem’s name to the throne of glory and a knowledge and truth and awareness at all times of His Divine Name.
From that emanation, the next constriction is the creation of the world itself, in which everything we can see has its roots. This is the upper hai of yud k vav k and corresponds to the soul level of neshama, which through our seichel we can attach our intellect to. There is a distinction between intellect and seichel – seichel is something beyond thinking, an aspect of holiness, through which we can comprehend the essence of the soul and incorporate it into our lives. By identifying esteem with the potential of growing in holiness and developing daas through increased seichel, we see a new role for the intellect, to use its strength and ability to choose in the manner Hashem desires.
In His third constriction Hashem forms thoughts and natural instincts and urges as the energizing forces. The vav of yud k vav k represents the six characteristics of the world of formation, chesed, gevurah, tiferes, netzach, hod and yesod. This is the playing field in which the intellect has free will to align itself towards holiness and seichel, reaching to run and return lower thinking to exchange it for Hashem’s attributes of mercy.
And in the fourth constriction, which is this world, these energies come into action. When we exercise intellect to run and return lower urges to exchange them for tolerating insult, overlooking faults, bearing the burden of the confusion of mind due to Adom’s sin, and casting sins into the sea, we actively and aggressively twist our mind to pull back the kelipas of taiva and gaiva and holding back our lower urges, bring the light of the neshama and Hashem’s attributes of mercy to shine in this world. Using free will on the level of vav in this way allows light to shine in the lower hai, in the world of action, where firey emotions can destroy unless we apply the water of the Torah, the Source of all vitality, to quiet and help direct that passion for Hashem’s Will.
May the merit of understanding this and choosing with emunah to apply this wisdom help us to remember in the moment to pull back the kelipas and have our intellect serve the goals of the Divine soul, to be the emissary of Hashem by being His sheliach here on earth to bring love and mercy and divine light and may we be zocheh to see this hidden light immediately, by Chanukah menorahs and forever more.