Worlds, Souls, and Divinity

Every interaction we have with another person can be experienced on four different levels.  Rav DovBer Pinson explains.

Dreams are Always Revealing

HaRav DovBer Pinson on dreams and how they always contain either prophetic or subconscious revelations. You'll need to have a very quiet space and turn up the volume to hear him, he's talking very quickly.

How to Receive Ruach haKodesh

Ruach HaKodesh literally means ''breath of the Holy'' or more simply Divine Inspiration - it is what we call intuition, knowing something that you could generally have no way of knowing.  Although similar, it's not the same thing as Prophecy, as explained here.

Rabbi Pinson explains why most of us do not have this ability now, and how we can try and get it back.

Nissan: The Month of Miracles

Nissan from a kabbalistic perspective with Rav DovBer Pinson

Soul Connections: Roots of Our Souls

Rabbi Dov Ber Pinson explains how our souls relate to one another, why we may feel a ''connection'' to someone we have just met -

''Ever wonder where first impressions come from? Why are we more prone to like one type of people more than others?''

Are We On The Right Spiritual Path?

Rav Dov Ber Pinson

How do we know that what we are doing is being accepted Above? How do we know if we are on the right spiritual path?

The Kabbalistic Reason Why Women Cover Their Hair

Rav Dov Ber Pinson - you might need to turn up the volume for this two minute lesson

Zohar on Parshat Miketz

Rabbi DovBer Pinson

For Every Action There is A ReAction

Torah portion of Vayeshev. Action and Reaction. Learning to be Patient.
Rabbi DovBer Pinson

Parshas Vayeira: Essence Vision

''Abraham's Tent'' by Michoel Muchnik

Written by Rav DovBer Pinson

This week’s Torah reading opens with the words “And now Hashem appeared to him…and he was sitting at the entrance of the tent.” [Vayeira:18:1]

In this verse we are not told to whom Hashem appeared. We eventually learn from the narrative that it was Avraham/Abraham. But his name is not used in the verse.

The verse begins as a sequel to the previous portion in which Avraham circumcised himself, as is inferred by the first words of the verse, ‘and now,’ making it a continuation of the circumcision story.

The Zohar teaches that the circumcision was the reason for this revelation. This was a revelation to the essence of Avraham. It is for this reason that the verse does not mention the name of Avraham, referring to him simply as ‘him’, alluding to his very essence.

A name is a description. To one person you may be called father/mother, to another son/daughter, to another boss/employee. Your friends may call you one thing, and your family calls you something else. To each person you are something else.

When there is an ‘appearing’ of Hashem to a name, to Avraham for example, it is to an aspect of who he is. At this time, however, there was a revealing to all of him. The very essence of who he is, beyond title and name.

Avraham receives such a depth of revelation and intimate connection with the Creator because he is coming from the circumcision. The act of circumcision is to physically and thus also emotionally/mentally/spiritually reveal that which has previously been concealed.

When Avraham became fully open with nothing concealed, the Creator also became fully revealed to him, to all of him. Nothing remains hidden. Essence to Essence.

This revealing of Essence to Essence occurs at the beginning of this week’s Torah reading. At its conclusion we read that Avraham is called a “Yirei Elokim,” which is translated as a ‘G-d fearing’ person, but can also mean 'A person who sees G-d.' [22;12] Thus, Avraham becomes a ‘see’er of Hashem.’

Through the Essence of the Creator being revealed to his very essence, he gradually acquires deeper and more spiritually sensitive vision. He can now access the inner reality within everything, the Divine animating force within all of creation, without any concealment.

The Energy of the Week:

Essence Vision

It is a truth about many of us humans, that upon encountering another person we tend to instantly ‘label’ them and feel like we know certain truths about them based on their appearance, dress, upkeep, life 'station', mannerisms, and so forth. The same may be true with all objects, places or events we come in contact with every day. We tend to be easily influenced or impressed with the external realities and overlook the essence of the thing or person. Without consideration of what lies beneath, we define a person, object or event by its external attributes or 'effect' upon us.

This week’s Torah reading enables us to see beyond the outer garments. We access a vision that takes us beyond the ‘names’ and ‘labels’ and provides us with deeper and truer visions. We learn to see beyond the concealments and trappings, and view the essence of the matter in its entirety.

This is an energy of vision that occurs on many levels. Beginning with seeing each person for their essence, their essential Divinity, and extending to every event that occurs in our lives. The energy this week inspires us to perceive the guiding hand of Hashem in every life event.

Essence Vision is to see within every encounter, every situation and person, the Divine animating force.

In this way we view everything that occurs as an opportunity and invitation to connect more deeply with Hashem.

Amen

The Meaning of the Word ''Amen''  

by Rav DovBer Pinson

Amen means ‘May it be true’, it is also an acronym for ‘Keil Melech Ne’eman / Hashem is a trusty ruler.’

The word Amen comes from the word Emunah, ‘faith’, and Emes, ‘truth’. Amen is therefore a declaration of faith and truth: ‘I have faith in this; I know it is true.’

Amen is also related to the word Umnas: ‘craft’ or ‘trade’. This teaches us that generating authentic spiritual faith and conviction requires skill and labor.

Numerically the word Amen is 91 as the Hebrew word Malach / Angel. Every time we recite Amen we create “angels”; releasing healing / positive vibrations into the world.

91 also corresponds to two primary names or manifestations of Hashem. Hashem [the Yud-Hei-Vav-Hei] is numerically 26. Hashem is the Transcendent ‘Beir’ of Beingness. Ado-noi is numerically 65. Ado-noi is the manifestation of the Transcendent One within creation - 26+65=91.

By saying Amen we are drawing down Blessings from the Highest High into the lowest vessels possible.

Source: From the book “The Mystery of Kaddish”

The Kabbalah of the Three Matzot

by Rav DovBer Pinson

The Three Matzos: Their Outer and Inner Meanings

What is the simple halachic reason that we use three Matzos when leading a Seder? It is so we will have two whole, unbroken matzos over which to bless ha-motzi—as we do at every Shabbos and Yom Tov meal—as well as one matzah to break during the Seder.

The two loaves of Shabbos and Yom Tov commemorate the two whole portions of manna that miraculously appeared every Friday, allowing us to dedicate the day of Shabbos to being with Hashem, rather than to gathering the day’s food. The third matzah of the Seder is broken, symbolizing Lechem Oni, or the ‘bread of poverty’. [Devarim, 16:3] A poor person must ration his food, so he breaks his loaf and hides a portion to eat later.

The Rif [Tenth Century], and the Gra [Eighteenth Century] used only two matzos for the Seder. They held the opinion that we need only one whole unbroken matzah, and one matzah to break. The prevailing opinion today is to use three matzos, two whole matzos and one broken matzah.

Remez, the Hinted Reason for Three Matzos

The three matzos hint at the minimum three matzos that were offered in Temple times as a todah, a ‘thanksgiving offering’. This offering was made when a person was saved from danger or released from prison. On Pesach, we give thanks for the Exodus from Egypt, which was like being freed from prison. [Mordechai]

The three matzos also remind us of when Avraham/Abraham is visited by the angels and he calls to Sarah, “Hurry! Three measures of the finest flour! Knead it, and make ugos [round breads].”[Bereishis 18:6] The Midrash says this meal takes place on Pesach, and the ugos are matzos, made in a hurry so they do not become Chametz .

D’rash, the Expanded Reason for Three Matzos

The three matzos represent the three patriarchs—Avraham, Yitzchak/ Isaac and Yaakov/ Jacob.[Rokeach] They also represent the three categories of Jews—Cohein, Levi, and Yisrael. [Arizal]

When we are preparing for the Seder, we stack the matzos in this order: first the matzah representing Yisrael on the bottom, then Levi above it, and finally the Cohein on top. In this order, their acronym is YeiLeCh, meaning ‘going’ or journeying. The Seder is a process, a journey towards liberation. [The Rebbe Rayatz]

Sod, the Mystical Reason for Three Matzos

Our sages tell us, that, “A child does not know how to call ‘Father’ or ‘Mother’ until he tastes grain.” [Sanhedrein, 70b] This implies that the consumption of wheat is associated with our intellectual development. The Arizal, R. Yitzchak Luria, says that the three matzos symbolize the three forms of intellect: Chochma or ‘wisdom’, Binah or ‘understanding’, and Da’as or ‘awareness’.

The matzah on the bottom of the stack is the one that is combined with Maror [bitter herbs] to make Hillel’s sandwich. This matzah specifically embodies Da’as, a Sefirah that brings together opposites. Hillel’s sandwich brings together the intellect [matzah] and emotions [maror], or brings together redemption [matzah] and slavery [maror].

The middle matzah is broken into two pieces. This is an expression of Binah, whose function is breaking ideas down into fine details. The left brain. The larger of the two pieces is broken into five smaller pieces before it is hidden away as the afikoman. These five pieces represent the five levels of Gevurah, constriction, another ‘left-column’ sefirah, which is just below Binah on the Tree of Life.

The letter Hei

In terms of the sefiros, Binah is represented in the letter Hei, the fifth letter, and a letter that is comprised of two parts, [a right vertical line connected to a horizontal line above, and a left suspended line to the left] thus the middle Matzah is broken into two, and then further into five.

The top matzah is consumed together with the remaining piece of the middle matzah, in fulfillment of the mitzvah of ‘eating matzah’. Fulfilling a mitzvah is a manifestation of Chochmah, a higher intuition or faith in what is above and beyond us. Being that the top Matzah is connected with the letter Yud, a simple one point, the matzah is not broken.

In general, the numerical value of the word matzah is 135, which is the same as the combined values of the Divine names AV [72] and SaG [63]. Av is associated with the sefirah of Chochmah, and SaG is associated with the sefirah of Binah.

Three and Four

Now we have an understanding of why we use three matzos. Another question arises: why should there be three matzos when the main numerical theme of the Hagadah is ‘four’? What is the inner reason for three matzos but four cups of wine, and how can this inspire our Seder?

Our sages tell us [Shabbos, 104a] that the letters Gimmel and Dalet mean Gomel Dalim. The letter Gimel [in Hebrew, the number three] means gomel - ‘giver’ - and the letter Dalet [the number four] means dalim - ‘poor people’, i.e. recipients of the ‘giver’. Thus the relationship between three and four is one of giving and receiving.

This relationship can be understood through the following analogy. One person, ‘the giver’, is considering how to communicate a subtle spiritual insight to another person, ‘the receiver’. Before communication occurs, the insight has three metaphorical dimensions within the mind of the giver: omek or ‘depth’, orech or ‘length’, and rochev or ‘breadth’. ‘Depth’ refers to the giver’s understanding of deeper meaning of the insight. ‘Length’ refers to the giver’s ability to articulate the insight, taking it out of abstraction and giving it an understandable form. ‘Broadening’ means the giver’s ability to develop practical implications of the insight.

The receiver is ‘poor’ in terms of these three dimensions. However, when the giver finally communicates the insight, a fourth dimension is added to the three: relationship with the receiver. Thus, when ‘three’ is received, it becomes ‘four’. The giver’s insight now expands vertically and horizontally within the vessel of the receiver’s mind, and there is a unity between giver and receiver.

Our Redemption

In terms of our Exodus from Egypt, Hashem is the ‘giver’ and we, the redeemed ones, are the ‘receivers’. Eventually we reach a unity with Hashem, but first a relationship must be developed. In the beginning, as slaves, we are dependent, immature, and unable to receive. During the journey of redemption, we become ready to have a genuine relationship with our Redeemer.

We drink four cups of wine to represent the four expressions the Torah uses in reference to the Exodus: “I will take you out,” “I will save you,” “I will redeem you,” and “I will take you to Me.” The first three expressions are like the three dimensions of insight within the giver, and they imply ‘poverty’ on the part of the receiver, for there is not yet an active receptivity or relationship. The fourth term, “…take you to Me” implies a genuine relationship, a unity between the giver and the receiver. This is when communication finally occurs.

In the expression “I will take you to Me,” the term ‘take’, l’kicha, alludes to the ‘taking’ of a marriage partner.[Kidushin, 2a]  Hashem takes us to Himself in marriage when we reach Mount Sinai.  Prior to this, we are still eating the bread of poverty, working on our freedom, and opening ourselves. Under the Divine wedding canopy, we sip the wine of Hashem’s Torah, and we receive the full depth, length and breadth of His insight. In Hashem’s embrace, we transcend intellect, and we are fully redeemed.

In Summary

The three matzos, as the ‘bread of poverty’, are flat and relatively tasteless—representing the receiver in an empty, passive, open state. Therefore, the first three expressions of redemption, in which the receiver is passive, correspond to the three matzos. They also correspond to the three levels of intellect, Chochma, Binah and Da’as, before they are touched and ignited by Divine love.

Wine, in contrast to matzah, is full of taste, color and passion, representing the receiver engaged in a loving relationship. The four cups of wine thus represent the fourth expression of redemption, when we, the receivers, are mature enough to enter into intimate communication with Hashem. When our three intellectual sefiros are then ignited, we transcend intellect. We unite ‘three’ and ‘four’. This is the end goal of our redemption, and these are the energies we activate at the Seder, as we eat the three matzos and drink the four cups of wine.

With blessings for a redemptive Pesach

Rav DovBer Pinson

Source: THE IYYUN HAGGADAH - A Haggadah Companion

In this beautifully written companion to Passover and the Haggadah, Rav DovBer Pinson guides us through the major themes of Passover and the Seder night.

What is the big deal of Chametz vs. Matzah?

What are we trying to achieve through conducting a Seder?

What are the 15 steps of the Seder towards freedom?

What's with all that stuff on the Seder Plate, what do they represent?

The Four Cups of Wine and the Four Stages of Freedom

And most importantly, how is this all related to freedom?

Click here to Purchase as a Soft Cover book

Secrets of the Hebrew Letters and Vowels

HaRav Dovber Pinson 

''The Power of the Hebrew Letters and Sounds  - The Path of the Baal Shem Tov in Prayer''

Parts 1 and 2

This lecture by Rav Pinson reveals how the Letters/ Sounds are the building blocks of Creation and how we too can create by using them.

Part One:

Part Two:

When the Receiver Becomes the Giver

A very interesting new shiur from HaRav DovBer Pinson. [Advanced]

A Fascinating Voyage into Our Souls

Rabbi DovBer Pinson talks about reincarnation, past life memories, the Zohar, death, afterlife, kabbalah, autism, suffering, souls of converts, and children.

 

Do You Have a Heavy Heart?

A 5 minute video by Rav Dov Ber Pinson on Lech Lecha: why Avraham was chosen by G-d.

 

The Zohar on Noach

Rav Dov Ber Pinson speaks about the Zohar on Noach

 

The Secret of the Snake

Recorded in 2013, an excellent shiur from HaRav Dov Ber Pinson

The Secret of the Snake

 

Reincarnation and the Afterlife [video]

Rabbi DovBer Pinson

Can we remember past lives? What happens after we die? A glimpse into the journey of the soul on the other side of life's curtain, including insights into near-death experiences, Heaven and Hell, and the Afterlife journey. 

Unfinished Business

Week's Energy for Parshas Mishpatim

Resetting our Moral Compass

by Rav DovBer Pinson

The Torah reading this week opens with the words; “And these are the Mishpatim /ordinances that you shall set before them.” [21:1]

'Mishpatim' are the ethical and civil laws that govern our behavior towards our fellow human beings, a social contract, as it were.

The Zohar chooses this portion, from amongst all the other Torah readings, to explore the mystery of Reincarnation.

As a rule, our souls incarnate to reach our own actualization and individuation. Each subsequent reincarnation articulates another element of our soul. Each incarnation is a completely different person with a different tikkun [correction], meant to articulate a particular element of soul that has not yet been expressed.

There is one form of reincarnation however, where the totality of who you are and were in the past will reincarnate to create a Tikkun, a rectification for a past life. It is particularly the unfinished monetary issues and unethical dealings between people that require the totality of self to return and hopefully create repair.

Our goal is to fully articulate our particular aspect of soul within our lifetime, and not require a reincarnation of our unique self.

To this end, it is of utmost importance to rectify all negative patterns of unethical behavior that we might express in our lives. In our business dealings, and all other relationships, we must be extra cautious to be moral and honest and repair any unscrupulous behaviors.

This week’s Torah reading imbues us with the energy to effect repair, or Tikkun, for interpersonal issues, particularly in regard to monetary dealings and any dishonorable financial behaviors.

Throughout the week it is important to be extra mindful when it comes to ethical dealings with others.

Try to recognize your negative patterns in regards to business/financial dealings and receive the energy of Mishpatim as an impetus to break out of these behaviors.

Rectifying these negative unethical patterns will ensure a complete tikkun in our lifetime and the ability for our soul to move forward in this life and the next without the need to ‘come back’ and try again.

Please consider sponsoring an 'Energy of the Week' teaching that reaches and inspires an audience of many thousands worldwide This is a beautiful way to honor a loved one. Contact Iyyun today for more details: contact@iyyun.com