from my flesh i will envision the almighty- harav ginsburgh

7/27/2019 From My Flesh i Will Envision the Almighty- Harav Ginsburgh

1/11

BH

Lecture Notes

5th of Tamuz, 5771

GALEINAI PUBLICATION SOCIETY

FFrroommmmyyfflleesshhIIwwiilllleennvviissiioonntthheeAAllmmiigghhttyyfrom Harav Yitzchak Ginsburgh1

Introduction

This isthe2ndpartofaclassbegunthepreviousevening.There,HaravGinsburgh

beganmeditatingontheverse,2Frommyflesh,IwillenvisiontheAlmighty( ). He taught and explained a number of different interpretations,beginningwith the interpretationoffered inMidrashRabbah, that thisverserefers toAbrahams

attainmentofanewlevelofprophecyafterhavingperformedGodscommandmentof

circumcision.

The 5th of Tamuz

InJewishhistory, today is the day inwhich theDivinechariot wasrevealed to the

prophetEzekiel.ThedateofEzekielsprophecyisstatedinthefirstverseofhisbook,It

came to pass, in the thirtieth year, in the fourth month, on the fifth day. We have

notedinthepastthatthefourthandfifthwordsofthisversearethefourthandthe

fifth respectively, abeautiful example of selfreference. Since this is the first verse of

Ezekielsbook,thesearealsothefourthandfifthwordsoftheentirebook.

Job and AbrahamThis class is a continuation of the classbegun yesterday, during which we talked

about the different interpretations of the verse, From my flesh I will envision the

Almighty,aversespokenbyJob.Wementionedyesterdaythateventhoughthisverse

appears in theBook ofJob and was saidbyhim, the sages interpret it toalso refer to

Abraham, who through his act of circumcisiona commandment performed in his

fleshmeritedenvisioningtheAlmightyatawholenewlevel.Indeed,theassociationof

AbrahamwithaversespokenbyJob isnotunique.Therearemanystatementsby the

sagesthatcompareandcontrastJobandAbraham.Jobisdocumentedasheraldingfrom

the

Land

of

Ootz,

which

is

where

Abrahams

family

originated

from.

Indeed,

Rashi

statesthatJobcamefromthesamefamilyasAbraham.

38NajarahSt.Jerusalemtel.:[email protected]

In the story ofJobs suffering, there are 5 that come to talk to him. They are his 3

companionswho spoke poorlyElihu the son of Berachel (whose name in Hebrew

incidentallyequalsMashiach)andfinallytheAlmightyHimselfwhorevealsHimselfto


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Job, asking him questions meant to highlight the limits of his own intellect and

understanding. But, returning to the connection with Abraham, Elihu is described as

being from the family of Ram, which, as the sages explain, refers to Abraham whose

originalname,Abram,readsexalted[ram]father.

Everyverse intheBookofJob isfullofsecrets.Eventhoughtherebukehereceives

from his three companions was not rightful, every word that they speak is explained

accordingtothesecretsoftheTorah.ThefirstthingthatEliphaztheTeimaniasksJobis,

Ifonetriestotalktoyou,willyoubegrieved3( ).Thesagesexplainthat Eliphaz is alluding to the Ten trials of Abraham and is asking whetherJob has

withstoodthesametrialsexperiencedbyAbraham?Thesagesarethusexplainingthat

allofthisisinordertoexaltAbraham.ThereisanopinionamongthesagesthatJobwas

greaterthanAbrahaminhisserviceofGod,becauseJobservedfromfeartogetherwith

sincerity and honesty4 ( ), whereas Abrahams service isdescribedinoneplaceasbeingonlyfromfear5( ).

AnotheropinionamongthesagessaysthatJobreceived4crownscorrespondingtothese four descriptions of his Divine service, whereas Abraham received 10,

correspondingtohis10trials.

Of the 53 (thegematria of Elihu and the number of letters in the first verse ofJob)

timesthat theNameElokah()appears in theBible, theNameof theAlmightythatappearsintheverseFrommyfleshIwillenvisiontheAlmighty,41areinJob.

The major characters in thebook ofJob represent and give voice to the 5 levels of

Jobs soul. His three companions that come to console him correspond and reflect the

first three levels ofJobs soul: psyche (nefesh), spirit (ruach), and soul (neshamah).Job

himselfexpresses thewords ofhis own lifeforce (chayah). Finally, Elihuben Berachel,

the fourth visitor who interjects and answersJob properly, reflects the level ofJobs

singular one (yechidah). The Almighty, who reveals Himself at the end of thebook,

correspondsandvoicestheveryessenceofJobssoul,denotedasthesoulitself.

speaker levelofsoul

theAlmighty thesoulitself

ElihubenBerachel singularone(yechidah)

Job lifeforce(chayah)

3companions psyche,spirit,andsoul(nefesh,ruachneshamah)

GALEINAI PUBLICATION SOCIETY 38NajarahSt.Jerusalemtel.:[email protected]

TheRamban(Nachmanides) isthe firsttoexplainthatallofJobssufferingcame to

rectify an earlier lifetime. His companions did not understand this. But, the Ramban

doesnotidentifythepersonwhowasreincarnatedasJobandrequiredthisrectification.

TheArizalthoughmakesthisidentification,basedontheversethatappearsinJob,and

isspokenbyJobhimself,Whocanbringthepureoutoftheimpure?6( ).The sages explain that this verse too refers to Abraham, in this case to his pedigree.


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ThesameconnectionisfoundinregardtoJobswifewhoissaidtobeareincarnation

of Amtalai daughter of Kornavo, Abrahams mother (who later reincarnated as Dinah

the daughter ofJacob and Leah,Jobs wife according to the sages). So here we have

anotherconnectionbetweenJobandAbraham.

Whenwelookatthenumbers,thissameconnectionisrevealed.Thenumericalvalue

ofTerach( ),19.Additionally,Amtalai))is608,whichis32timesthevalueofJob.)togetherequal551,29times19,Job))plusDinah)Workings of the chariot

Actually, what is most interesting is when we addJob () to Abraham ) .(Togethertheyequal, chariot ) ),whichaswementionedisparticularlyrelatedtotoday,thedayonwhichtheDivinechariotwasrevealedtoEzekiel.

Theworkings

of

the

chariot

are

about

the

construction

of

the

Hebrew

letters,

one

with

theother,andtheirfillings,etc.

SowhatwehavehereisanideathatthereisaspecialchariotwhereAbraham rides

as itwere,onJob.ItsnotevenknownifJobwasaJew.Thesagesteachusthat itwas

Moshe Rabbeinu who wrote the Book ofJob. He wrote three works, the Pentateuch

(excludingthepropheciesofBalaam,whichareinthisweeksTorahportion),thebook

ofJob,andthepropheciesofBalaam.Thesethreeworkscorrespondtothethreebooks

knownasthebookoftherighteous,thebookoftheintermediatesandthebookofthe

wicked.

TheideahereisthatinorderforAbrahamslighthisrevelationoftruemonotheism

toshinetothewholeworldhemustconnecttotheuniversalsoulofJob.

Ripeness

OneofthethingswementionedinthepreviousclassonthistopicisthatinHebrew

thewordflesh,,interchangeswiththewordunripe,.Whereasflesh, FrommyfleshIwillenvisiontheAlmighty, representstherectificationofthecovenant,mans

sexualpower,theunriperepresentstheopposite,asitsaysinregardtoKingDavid,who

hadrelationswithBatshevainanimpropermannerandthisisdescribedbythesagesas,

Heateherunripe.


Inthis

same

respect

there

is

astatement

by

the

sages

that

compares

Job

to

Abraham,

whereAbrahamisdescribedas, heswallowedherripe,andJobswallowedherunripe.

The sagesare referring to a similar statement madeby Abraham in his dialogue with

God regarding the impending destruction of Sodom and Gemorrah. Abraham asks,

WouldYoukilltherighteoustogetherwiththewicked?Abrahamisnotarguingthat

Godisunjust,butratherthatHisjustice,thattherighteousshouldnotevenseemingly

suffer the same fate as the wicked, shouldbe open and revealed and not left to faith.


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This isquitedifferent fromJobsrebukeof theAlmightysjustice therighteousand

the wicked You kill implying that he surely does not deserve his fate. So, what is

seemingly a similar statement madebyboth Abraham andJob turns out tobe very

different,withAbrahamsstatementdescribedasripe,i.e.,thoughtoutandrectified,

whileJobsisunripe.

The bodys undoing

AnotherthingweneedtoaddinthisrespectiswhattheTikuneiZoharsays,7thatifa

person merits rectifying his fleshhis sexual powerthen he merits envisioning the

Almighty. But, if he does not, then his fleshbecomes his undoing, the letters of flesh,,permutetobecomethelettersofshattering,.As we know, the Rebbe Rashab actually said the shatteringthebreaking of ones

soulthatcauseshimtoseektruerepentance,thatcauseshimtoseektorectifyandput

hispersonalityback togetheragainthatoccursbecauseof thisfault (impropersexual

conduct)is

apositive

phenomenon.

Having

this

yearning

to

put

oneself

back

together

again, from the deepest point of ones being, is one of the most important things

necessaryinordertounderstandChassidut,tohavea sense .)inChassidut)Breaking ones head

ThoughtheTikuneiZohar,onlyconnectsfleshwithitspermutation,,whichmeansshattering,thereisalsoaconnectionasmentionedwiththeunripe()sincetheleftshin()andthelettersamech()areinterchangeable.

Thus flesh () can become , which means to contemplate, to have anintellectualunderstandingoridea.ToreallyhaveatrueopinioninTorah,asvara( ,(asitscalledinAramaic,apersonhastoshatterasinbreakhishead8( )and he has tobreak his heart.Not only the intellect needs to go through a shattering

process,butthehearttoo.Breakingtheheadwithoutbreakingtheheartisworthless.A

personwhobreakshisheadandheart inordertounderstand ispromisedthathewill

becomeavesselforGodsrevelation.ThephrasethatdescribesthisintheTalmudis ,whichmeans,hesurmised[thought]andreceived.Thisphraseequals400.400isnotonlythevalueofthefinalletteroftheHebrewalphabet,thetav(),italsorepresentsthefourhundredsilvercoinsAbrahampaidfortheCaveoftheMachpelah.InKabbalah,

thesecoinsaresymbolicofthe400worldsofpassion( ).TheTalmudrelatesthat

Rabbi

Freida

had

a

student

who

needed

things

repeated

400

times

until

he

understoodwhatwasbeingtaught.

Informing the body


Tounderstandsomethingfully,younotonlyhavetounderstanditwithyourDivine

soul,youhavetounderstanditwithyouranimalsoul.Tounderstandthingswithyour


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animalsoul,youhavetobreakyourhead,searchingforawaytoexplainthingstothe

intellectualsoul,whichisanintermediatebetweenthem.

Divinesoul

Intellectualsoul

Animalsoul

Onceitreachestheanimalsoul,itwillalsopenetratethebody.Explainingthingsto

the intellectual soul requires that webuild metaphors, parables and models that can

reflecttheknowledgeandoutlookoftheTorah.ThisistheparticularmethodofChabad,

which always strives to explain the deepest Kabbalistic and Chassidic concepts, and

every topic in Torah for that matter, with parables and metaphors. The critics of this

method,thosewhoopposedtheAlterRebbesmethodology,describedthefollowersof

Chabadasmetaphorists( ).Now Rebbe Nachmansays that there are two related verses, From my flesh Iwill

envisiontheAlmighty and Youshallnotignoreyourflesh.9Therelationshiprevolves

aroundtheword flesh, whichappearsonlyonceintheentireBibleintheform (myflesh)andonlyonceintheform, ,(yourflesh).AsweexplainedthisisaverygoodexampleofhowenvisioningGodliness,by learningTorahshouldpermeate

allthewaytoonesbody,toonesflesh.RebbeNachmanexplainsthatthisisparticularly

important when there are times that the psyche is downthis even occurs with great

tzadikim.IfyouworkedhardtoinstilltheholinessofTorahintoyourbodythroughthe

metaphorsunderstoodbytheintellectualsoul,thenattimeslikethis,yourbodywilllift

your spirits! This is a very difficult passage to understand in Rebbe Nachman if not

explainedinthewaythatwejusthave,whichistheChabadcenteredexplanationofthe

relationshipbetweentheDivineandanimalsouls.10

Distraction from ones illness

Now,letusseeanotherintrerpretationoftheverse, FrommyfleshIwillenvisionthe

Almighty. TheSefatEmetexplains11 thatyoushouldread itas More thanmy flesh, I

envision the Almighty. Whena person feels hisbody,whensomething iswrong, the

bodyhasatendencytocaptureallofourattention.So,saystheSefatEmet,attimeslike

thisyoushould focusso intently on theAlmighty, thatyoucandistractyour thought

from thebody. To distract oneself from onesbody is something anyone can achieve.Therearestoriessuchasabout theModzhitzerRebbewhowasable togo throughan

entireoperationwithoutanesthesiabecauseofhistremendousabilitytofocushismind

elsewhere.Noteveryonecanreachthislevel,butcertainlyeveryonecanachieveabasic

levelwhichiscertainlyaveryChabadcenteredapproachtoailment.


Allofwhatwearesayingwasmeant tobeaclassgiven in therecenttrip thatwas

cancelled.


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Becoming a chariot

Let us give over another introduction to a topic that was meant as part of another

classwehopedtoteachonourtrip.

TherearetwotypesofDivineservice,clarification( )andunification( )andthe

difference

between

them

is

usually

well

known.

The Lubavitcher Rebbe once explained that the service of clarification includes

both .AnexampleofthefirstistheescapefromEgypt.TheEgyptiansandrepresentevilthatapersoncannottransformandthereforecanonlyfleefrom,orcoerce

(as in the drowning of the Egyptians in the sea). But, there is also the service of

transformation,somethingthatisdescribedlaterinthesameTorahportion(Beshalach)

thatdescribesthe fleeing from theEgyptians.When theJewishpeoplecametoMarah,

thebitterwatersweretransformedintosweetwaters,andGodsaid, ForIamGodyour

Healer, ( ),whichisthespecialserviceofthemonthofIyar(theinitialsofthewords spell .(,Iyar

But, says the Rebbe, the service of unification is actually neither coercion or

transformation of evil. Unification is actually the service that was practicedby the

Patriarchs and the Matriarchs, which is the service calledbeing a chariot ) ( forGod. Obviouslysincetheyaremale(Patriarchs)andfemales(Matriarchs),theyhaveto

dowiththecouplingbetweenthem,theunificationsbetweenthem.

How should we understand this? The Rebbe explains that there are three

interpretationsoftheverse, Refrainfromevilanddogood, thatexplainthis.Thefirst

interpretationisthatyourmainfocusinservingGodshouldbetorefrainfromevil,and

asyourerunningaway fromevil,youshoulddoasmuchgoodasyoucan.This isof

course

the

most

predominant

stance

adopted

by

frum

Jews.

This

is

service

that

is

called . Thus, according to this stance, the main thing is fear of Heaven, which is of

coursetrue.

There is a second interpretation, that you should capture the evil and turn it into

goodness.Asyourefrainfromevil,youactuallycaptureit,butthenasitsinyourhand,

becauseyouarecontrollingit,youhavepoweroverit,youturnitintosomethinggood.

Thisisofcoursetransformation.Thisisstillpartoftheserviceofclarification( ).


Now whatabout unification,being a chariot? The key is complete distraction from

evil.Justforgetaboutevilaltogether,ineveryrespect.EvenwhenitcomestoyourGod

forbidownsuffering,youjusthavetoignoreitaltogetherandkeepyourmindonlyon

God(asinthefamousstorywithRebbeZusha).Bydoingso,yousimplyaddmoreandmoregoodnessintoreality.Thisistheserviceofunification.Wesaidthisbecauseofthe

SefatEmetsexplanationoftheverse, FrommyfleshIwillenvisiontheAlmighty.


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Numerical Analyses

Now we come to the very important part of analyzing this phrase, And from my

fleshIwillenvisiontheAlmighty ( )numerically.Firstofall,thevalueoftheentirephraseis621,thevalueofcrown( .)inAramaic

In

this

phrase,

the

second

and

third

words

have

a

ratio

of

1:2,

or

as

we

call

it,

a

wholeandahalf.Ishallenvision( ))equals21andtheAlmighty )equals42.Togethertheyequal63,whichisthesumofthe3timesthattheNameEkyeh( ,(whosevalueis21,appearsintheTorah.12

Thevalueofthephrase,621isalso3times207, light ()).Indeed,thecrown)contains3lights,whichintheearliestwritingsofKabbalaharedescribedaslights: ,, .13 The three levels of the crown thus correspond to the threewordsofthephrase,

wordinphrase lightofcrown levelofcrown

theAlmighty faithIwillenvision pleasureAndfrommyflesh will

Lets explain this correspondence. An interesting point we learn from this

correspondence is that theflesh isanexpressionofapersonswill.It isnottheperson

himself,but rather something more external,but it is through it that a person can

envisiontheAlmighty,byrectifyingthefleshandpurifyingit.

Toenvision(eventhoughthishappensinthemindseye)isofcourserelatedtothe

eyes.Of

all

the

senses,

the

eyes

and

sight

are

considered

the

most

pleasurable.

In

this

case,weseethatenvisioningisrelatedtopleasure,theheadofnothingness.

Ofcoursethethirdlevel,theAlmightyisrelatedtothehighestheadofthecrown,the

unknowablehead,whichinthesoulmanifestsassimpleandpurefaithintheAlmighty.

Now,formorecomplexanalysisofthephrase.Lookingattheinitialandfinalletters

theyare,,and.Wecandenotethepatternthatrepeatshereinanalgebraicform,likeaformula,abb(withregardtotheinitials:a= ;withregardtothefinal=,andbletters:a= ).Sothis=,andb isonelevelofpattern inthewordsofthisphrase.But,nownotethatthepatternhastwolevelstoit,becausethedifferencebetweenthetwoas

andthetwobsis4!

Now,letussaysomethingaboutseries.Thisisabittechnicalandismeantforthose

studentsthatareeitherteachingthesetopicsinourschoolsorarewritingbooksonthe

subject.Ifaseriesbeginswiththeforma,b,b(e.g.,233)thenitisaquadraticseries(a

seriesofsecondorder)withfemininesymmetry.Inaserieswithfemininesymmetry,the

averagevalueofthefirst13numberswillbethevalueofthe8thnumber.


NowintheentireBible,thispatternrepeatsonlyonemoretime,inaversethatisalso

fromJob(thus thispattern isunique to theBookofJob),Have Icausedtheeyesofa


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Nownotethatthefullversefromwhichthephraseistakenconnectstheenvisioning

ofGodwithJobsskin.Regarding skinandhow it symbolizes theexpressionof inner

lights that strike one another andbecome surrounding light for apartzuf, the Arizal

teachesthefollowing.InthecaseofZeerAnpin,thefillingofHavayahis.Theyud is the intellect received from father, which enters into the intellect received from

mother,thus there isastrikingofthefillingof thesetwo letters:(20) times (6)=120. The next thing is that the intellect of themotherstrikes the emotive faculties, the

midot, (6) times (13) = 78. Finally the lights of the emotive faculties strike thekingdom,whichis(13)times(6)=78onceagain.So,altogether,thethreeactsofstrikingormultiplicationyieldasumof276,whichisthevalueof skin .()

Now letsgoastepback.Weknow that there isaspecialrelationshipbetween the

wordslight ) )andskin ) ),especially inrelation to thegarmentsofskinGodmade Adam and Eve, given that the letters alef and ayin have special relationship

betweenthem(alefistheinnerlightoftheletterayin).Thisspecialrelationshipcanalso

be seen numerically, because both light and skin have a very large common

denominator,69.Light,207is3times69.Skin,276,is4times69.

Anotherwayofsaying4times69is12times23.But,since12isthemidpointof23it

followsthattheirproductisthetriangleof23,or276,aswealreadyknow.Butlookat

theotherproductstheArizalmentionsinthisprocess.120isthetriangleof15and78is

the triangle of 12. Since 78 appears twice, twice a triangular number is a diamond

number. So this particular meditation from the Arizal yields a beautiful algebraic

equationinvolvingfiguratenumbers:

U15ba12=U23

Weleavethegeneralizationofthisequationforanothertime.

3 levels of meditation


NowletusendwiththecommentaryontheMittlerRebbesKuntresHahitpaalutA

TreatiseonExcitationwrittenbyRebbeHilelofParitch.Ifwerecall,thebeginningofthe

Kuntresis

about

how

to

elevate

ourselves

above

excitation

from

the

flesh

(spirituality

thatexpressedonlythroughtheflesh)toexcitationfromthepurelyspiritual.TheMittler

Rebbewritesthathisfather(theAlterRebbes)mainfocuswastoelevatehisfollowersto

achievespiritualexcitation from thesoulandnot from the flesh.Onemightmake the

mistake that theverse, Frommy flesh Iwillenvision theAlmighty, oneshouldseek

excitationoftheflesh.But,obviouslythisisnottrueandtounderstandthisclearly,we

needtoreadRebbeHilel.


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RebbeHilelbeginswithateachingthatheheardfromRebbeIsaacofHomilwhichhe

explainstobeveryrelevantforexplainingthemeaningoftheMittlerRebbeswords.

Rebbe Isaac explained that there are not only two types of service, service of

excitationfromthefleshandserviceofexcitationfromthesoul.BeforetheAlterRebbe

thereistheworldofintellectualmetaphorsunderstoodbytheintellectualsoul.Aperson

who meditates upon this comes to an excitation from Godliness,but this excitation is

stillrelativelycorporeal.Thiscorrespondstomeditationinthesefirahofunderstanding.

Understanding is mother, and this is the place of Jewish meditation. But, if the

meditation,theintellectualcontemplationonlyreachesideasandformsthatarerelated

tothefleshitisonlyatthelevelofunderstanding.ThisexistedbeforetheAlterRebbe.

This is still called service of God, and the person seems to experience some light of

Godlinessfromhismeditation,butrelativelythisisstilldarkness.

Now, the second type of excitation comes from meditation that is centered on the

Divinesoul.ThesetypesofmeditationfocusonGodsName,Havayah.15Thisisnotjust

looking at how Gods Name permeates reality,but how it is above reality. Because ofthis itisnotcalledmerely meditation ) ),butrather contemplation ) ).Weoncesaidthatthereareyoungchildrenwhohavepureeyesandhavetheabilityto

seehowGodrecreatestheworldateverymoment,physically.Thisisarevelationofthe

Divinesoul,aboutwhichitsays, Whoiswise?Hewhoseesthenewborn[world]! This

ofcoursecorrespondstothesefirahofwisdom.

ThethirdlevelismeditationthatiscenteredsomuchontheDivineitself,thatitgoes

beyondevenwhattheDivinesoulisexcitedby.Atthislevel,thepersonisexcitedbythe

essenceoftheDivineitself,whichistheveryessenceofthesoul.Thisexcitationleadsto

twooppositestates,joyandpleasure,whichisthelowerlevelandthesecondissorrow

andbitternessonbeingcapturedwithinthecorporealrealm.

Thesethreelevelscorrespondtothethreewordsintheverse, FrommyfleshIwill

envisiontheAlmighty. Andwecansummarizeitasfollows:

partofphrase typeofmeditation sefirah

theAlmighty unification( ( crownIwillenvision contemplation( ) wisdomAndfrommyflesh meditation( ( understanding

ThisiswhatRebbeHilelheardfromRebbeIsaac,andhewritesthatthisisrelevanttothewordsoftheMittlerRebbehere.

ThisiswhattheAlterRebbededicatedhislifetorevealinginhisfollowers,theability

tomeditateontheessenceoftheDivine.


But,afterallthis,theliteralmeaningoftheverse, FrommyfleshIwillenvisionthe

Almighty, is that even if a person reaches the high level of total unification with the

Divine,becausewearestillasoul inabody, this isnot theend.Theendhas tobe to


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explain things in such a way that thebody canbe imbued with this Godliness that is

contemplatedandthiscanonlybeachievedthroughthemetaphorsdiscussedearlier.As

RebbeHilelexplainselsewhere,eachtopicinTorah,eachpointthatonewantstoinform

the intellectualsoulaboutrequirestwometaphors.Onemetaphorbasedonsomething

inthephysicalworldascientificmetaphor.Andanothermetaphororparablebasedon

somethinginthepsychologicalrealm.

One last analysis

Nowletuslookforamomentattheword unification, .Itisspecialbecauseitisthelettersgoingbackwardsfromto,skippingonelettereachtime.

If we would continue with the same pattern, we would find that the letters

surrounding are: The

value

of

unification

together

with

these

two

letters

, = 60, which isitselftheproductofthetwosurroundingletters,times.

Thelettersthatweskippedareandtheirvalueis44,thevalueofblood( ).Sotheheart(),thetwolettersthatsurroundalltheseletters,isfullofunification( )andblood( ).

1.WrittenbyMosheGenuth.2.Job19:26.

3.Job4:2.4.Ibid.1:1.5.Genesis22:12.6.Job14:4.7.TikuneiZohar19(41b).8.InEnglishthisisidiomaticallyreferredtoaswrappingyourheadaroundsomenewidea.

But, note the differencebetween the two idioms, breaking your head, vs. wrapping your

head.TheEnglishidiomimpliesthatnewunderstandingmerelyrequiresexpandingyourmind

inordertofitsomethingnewinto it.But,theHebrew,Torahbasedidiom, impliesthatto truly

understandaconceptinTorahonehastobreakonesmind,thatis,toshatteroriginalconcepts

thatarebasedontheunderstandingofacorporeallycenteredmindsetandreplacethemwithall

new ones that are diametrically their opposite. The new mindset must then reinform ourcorporealidentityinordertobefullyplantedinourlives.

9.Isaiah58:7.10.LikuteiMoharan22:5.Forthoseinterested,hereisthecompletepassageinHebrew: , , ,) "( ,''" ,, ,


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, , . , - -,, , , ,- , .- -, , (. "" :( -,', '" ' ', ;, ."11.Vayeira5659.SeealsoMetzudatDavidontheverseinJob19:26.12.Allinasingleverse,Exodus3:14.13.SeeRabainuBachayeionExodus34:6.14.Job31:16.15.Thesearethetypesofmeditationincludedinourvolume,SodHashemleeyereiavandinthe

companionvolume,ShiurimbasefersodHashemleeyereiav.

from my flesh i will envision the almighty- harav ginsburgh

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