As it says in Tehillim, גַּל־עֵינַ֥י וְאַבִּ֑יטָה נִ֝פְלָא֗וֹת מִתּוֹרָתֶֽךָ Open my eyes, that I may behold the wonders of Your Torah.


We need to be actively aware. It’s not just by thoughts, or speech, it’s also by action that we become holy.

As Big Sean raps on Justin Bieber’s seminal album, “Believe”, “the grass ain’t always greener on the other side. It’s green where you water it.”


It’s like this with anything— our relationship with our partner, with life, and just the same or even more so with our Source, the Light of Infinite. We need to open our eyes and align with the present and have that presence manifest concretely. The pesukim below contain so much wisdom on how to open our eyes. The deep kabbalistic and mystical power of tzitzit are a part of it. The other is understanding human nature and how to elevate oneself to Divine consciousness. 


דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם ….וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְו֥ת יְהֹוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם

Speak to the Israelites and have them make tassels on the corners of their garments for all generations….and when you see them, you shall remember all of God’s commandments so as to keep them. You will then not stray after your heart(s) and eyes, which [in the past] have led you to immorality.


In this verse, we are commanded to perform the ritual of tzitzit: to see them, and, in seeing, to remember Hashem’s commandments and, in seeing and remembering, to keep them. It’s their being “in sight” that reminds us and brings us to action. 


Judaism is a religion that’s built on action. Love without loving actions grows stale and often leads to a distancing from what once felt unbreakable. The Hebrew word for love, אהבה/ahava (ah-ha-va), has the root word of ‘hav’ which means ‘to give’. Love is synonymous with giving. Our faith is tied with action because action is giving of oneself, and it is through the mitzvot and other Jewish rituals that attachment, clarity, unification and love manifest themselves. 
We have 613 mitzvot. The word tzitzit has the numerical value of 600, and the tzitzit themselves have eight strings and five knots, totalling 613. So, the mitzvot that we are commanded to remember and to follow are contained in the tzitzit. As it’s written, “And you shall see it and remember all the commandments of God.”


All of the Torah’s commandments are meant to take physicality and elevate it to spiritualize “reality”. It is only when we act with the intent to unify ourselves with Divine consciousness that we can unify the animal and Godly souls within ourselves. The tzitzit are said to gather the exiles toward redemption, which is why we gather their four corners into one hand prior to reciting the Shema, which of course includes this very paragraph on tzitzit from our Parashah. Mitzrayim (מִצְרָיִם‎, Egypt) reflects Meitzar (מֵיצָר‎, a narrow constricted place), which is the definition of exile– spiritual narrowness and constriction. 


** I DO A DEEP DIVE INTO HOW TO TURN THOUGHT, SPEECH, & ACTION INTO ELEVATION AND DISCLOSE A YEMENITE SHEMA SECRET @ https://lightofinfinite.com/out-of-sight-out-of-mind/



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Much love, Erez Safar

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The truth is we all will fall time and again. The secret is to not view it negatively. Because life is only truly negative if we don’t use our fall toward elevation. If falling back pushes us forward, it’s a powerful tool towards transcendence. Just living, in and of itself, presents challenges, and each challenge is an opportunity to get it right the next time. If we can greet hate with love, our life can change; if we don’t, we tend to stay stuck in a cycle that doesn’t feel aligned. As Mac Miller so eloquently sang on ‘Hurt Feelings’, “You been going through it, I just go around it.” This touches on the concept of the Rebbe Maharash’s: l’chatchila ariber (“leap over it in the first place”). The Rebbe Maharash would say, “The world says that if you cannot crawl under an obstacle, try to leap over it. However, I say, leap over it in the first place!” So, when we are faced with challenges, our attitude towards them can affect the very challenge itself. As the Lubavitcher Rebbe addressed when replying to a letter he received: 

I have just received your letter . . . in which you describe your present [poor] state of health.

Surely, you have heard of the saying of the Rebbe Maharash: “The world says that if you cannot crawl under an obstacle, try to leap over it. However, I say, leap over it in the first place!”

This applies in your case as well.

Indeed, it would seem that the state of openly revealed joy should be delayed until after you are actually healed. Nevertheless, in keeping with the above-mentioned saying, it is reasonable to express this joy resulting from your eventual healing, although the actual healing has yet to take place.

Not only that, but the joy itself will be a catalyst to hasten your healing. This is in keeping with the saying often heard from the rebbes of Chabad: “Think positively, and you will see positive results.” Most assuredly this will be effective when you transfer these positive thoughts into joyous words and deeds . . . 

Dealing with negative situations by reacting with hope and curiosity rather than cynicism and depression allows us to change the circumstance for the better. This is done when we remind ourselves that everything is in the hands of Hashem – every descent is for the purpose of ascent –  and somehow, even if we can’t fully understand it, everything is for our own good in the long run. This is all part of the journey in the concealed space of the state that we are in. We can’t often see that our challenge is for the purpose of our growth and often to change the path that we are on. Of course, this is all to be applied internally. It is something we have to master to muster the love of life even in the hard times. When it comes to those around us going through their own journeys, we should always respond to their hardships only with compassion. 

The Rebbe says, “we have only, by faith, to compensate for those moments of faithlessness.” I’ve always seen time as a figment of a fractured world, a perspective limited by finitude. Our limited selves are trapped in a constant struggle: Amalek is the manifestation of safek, the expansion of narrow physicality, while the constant practice of eliminating safek is the expansion of ever-broadening spiritual reality. It’s only by that expansion and unification with the Divine consciousness that each person can tap into the light of the Infinite, our Godly soul, unbound by time.

*** I DO A DEEP DIVE INTO THE SECRET TO NEVER FALLING, SO DEFINITELY READ IN FULL @ https://lightofinfinite.com/the-secret-to-never-falling/ 

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King Solomon writes in Mishlei that whatever a person pictures in their mind has the power to happen. Our power to draw down blessings is tied into the faith that colors our beings as vessels to receive. The law of attraction is simple yet profound— positive thoughts bring positivity into a person’s life. And since the opposite is also true, it’s that much more important to paint the pictures that rest in our subconscious with positive brush strokes. It’s wild to think that only about 3% of our brain processes are conscious (our thoughts, ideas, understanding, and our decisions), while the other 97% is used for subconscious and automatic functions. Our habits and beliefs also fall under the 97%, which kabbalistically is tied to our Nefesh HaBehemit (our Animal soul), and illustrates how powerful our subconscious mind is.

The 3% also corresponds to the three intellectual powers of Chochmah, Binah, and Daat, translated as wisdom, understanding and knowledge, which are an acronym for the word ChaBaD. 

We need to use our Nefesh Hasichlit (our intellectual soul), to color our subconscious towards good, because even when our intentions in our conscious thoughts and ideas are for the best, our subconscious can sabotage them. The reason for this is because our subconscious doesn’t actually work with reason or logic, but with images and emotions. So, if we understand in a given situation that there is nothing to be afraid of, but our subconscious mind pulls from past images stored in our subconscious mind, we will feel afraid nevertheless.. Since the part of our brain in the back that our subconscious mind sits in takes up more than the part in the front that colors our consciousness, we need to be that much more careful to replace negative imagery with positivity. This is what will balance our conscious and subconscious and bring us closer to a space of tranquility, which brings blessings. 

*** I DO A DEEP DIVE INTO THE SECRET TO BLESSING THIS WEEK, SO DEFINITELY READ IN FULL @ https://lightofinfinite.com/the-secret-to-blessing/

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We all have a Nefesh Elokit (a part of God), so the truth lies within each of us. We just need to transcend the layers of doubt and unlock the powerful truth and redemption that awaits. In an oft-quoted Mishnah it’s written, “Every human being is unique, & every human being is a copy of the prototype human being (Adam)…therefore, every human being must say, ‘For my sake the world was created.’” Every being was created in the image & likeness of God. The same Mishnah teaches, “that every life is like an entire universe.”

It’s when our soul enters our body that this becomes true. A body without a soul is similar to any other, but when the awareness of the soul as part of the body is recognized by an individual, he or she can begin to live out one’s purpose– their potential to be an entire universe becomes apparent. To use the body, the finite, to spiritualize reality & to fulfill the Light of the Infinite, that is when the body is a vessel for the soul. That realization can take a person from a physical & spiritual desert (midbar) to a spiritual & physical promised land (Israel). 

So, just as the verse can be interpreted as a descent or an ascent & a head looking down or being lifted up, so, too, is it true for the individual being counted, & how they walk away from that, feeling insignificant or uplifted. The Mishnah comes to teach the importance of each individual, so much so that each person is their own universe. 

The Torah describes the Jewish people as ish echad b’lev echad (one person with one heart). So, even if we are being counted individually, we can’t view ourselves as separate entities. We are all essential in the wholeness of ourselves as a people viewed as one body. When one of us is hurting, we are all hurting, just as when one part of our own body hurts, the entire body is affected. We can only be shalem (whole/complete) when we are all redeemed, when none of us is hurting.

My dad was a Chaplain, a Rabbi in the Navy, & he traveled all over, & on occasion would bump into Carlebach. On occasion, Carlebach would tell him about the word “Shalom.” He said, “How can you say Shalom when you first meet someone & the same word when you say goodbye? Shalom comes from shalem — completeness. I was incomplete until I met you, but now that I met you, I am more complete than before. But, now that you are leaving, you are taking something away from me, & I say ‘shalom’ in the hope that someday you will come back & make me more complete again.” 

We are all made in the image of Hashem, & with each positive interaction, we see another piece of Hashem, & we feel more complete. In this time of counting Sefirat HaOmer to rectify our dissonance in preperation for receiving the Torah, we realize that each day is a new beginning, a new opportunity to dance with the Divine.

Read the full Dvar/article where I do a deep dive into how to use humility and how to not block your blessings!
GO TO https://lightofinfinite.com/the-color-of-humility/

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Much love, Erez Safar

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For this week I wrote about how to bring more blessings into your life, which is outlined in the beginning of this Parashah. I brought in elements from Jon Batiste’s speech at the Grammy’s and some deep lyrics by @KendrickLamar, + epic teachings by the Alter Rebbe and Rebbe Nachman, and as always, lots of Kabbalah around the Parashah!

The two aspects of the ה (heh) in the Havayah bring to mind this necklace that I received this week.  Much like this parashah, Bechukotai,  outlines the two ways we could choose to act in this world, one bringing blessings and the other blocking them, the necklace signifies how we can emulate our Source. The upper and lower ה depicted in this necklace and in the world are about giving, receiving, and oneness. 

Kabbalisitcally, the letters that spell out the Divine name represent aspects of our inner consciousness: the upper ה represents our desire to give and the lower ה represents our desire to receive. Our Source perpetually gives without the need or desire to receive, and this correlates and is mirrored in the extent to which we give. 

Meanwhile, the lower ה ascending to the upper ה represents our spiritual awakening to pure giving and unconditional love. This inner transformation when manifested enables us to experience the infinite goodness that is the source of all reality.

The lower ה is empty because if we focus simply on receiving, we are hollow. When we recognize the giving nature of the universe and that it’s imperative to be in alignment, we can discover that, as we attain deeper levels of giving and love, we attain wholeness and deeper levels of divine union. This is why the Hebrew word for love, Ahava, has ‘hav’ meaning “to give” at its root. You’ll notice the upper ה is engraved into the necklace. It’s only when we attach ourselves in such a way to our Source, through learning the Torah and keeping the mitzvot lishmah, that we can become love, become light and manifest blessings for ourselves and each other. Oftentimes, I’ll free verse poetic around my dvars as I write. So,I thought to end this Dvar, I would share this week’s: 

 don’t trip 
on the finite
 minutia 

don’t take 
ad nauseam

just
 give
 love
 live

the world 
is infinite
 
& 

gives
 to the giving

loves the 
truly living

& 

shines light
 on the ones who create
 space for it

READ IN FULL @ https://lightofinfinite.com/faith-fuels-the-future-fear-stirs-the-past/ 

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All of life is about the beautiful balance of releasing control & connecting. Because we're tasked to toil for our bread, we find ourselves stuck in a mindset of thinking that we are in control of our lives, that the more that we dominate our circumstances, the more in control we are. What we find in the lessons of Shemita (the year of release) is that the rewards come from the release. Yes, we must work the field, but without pause, there is no ultimate pleasure. To demonstrate faith to ourselves & our Creator, we have to pause our compulsion to constantly control. What we see most immediately with Shabbat, especially with our phone addiction, is that while we seem to be steering the ship, the ship often steers us. When we shift the dynamics & put away our phones, we can reconnect to our purpose, our Creator & faith itself. It’s like a hard reset to wash away the layers of disconnect, so that we can once again feel unified with our Source. 

Last week we discussed Shabbat as a day of rest for Hashem & for us, now we're taught about Shabbat for the land of Israel: for 6 years we may sow the field, prune the vineyards & gather crops, but in the 7th year the land is “released”.

The most beautiful part of Shemita is that every 7 years we're commanded to forgive all debts, to not work the land of Israel by planting or harvesting & to let all of the produce that grows become ownerless, so that anyone can take & eat from it. It's a time when the figments of our fractured perceptions & differences between each other fall by the wayside & when we share status, all being infused with Godliness of equal standing.

We fulfill these mitzvot by releasing our impulse to work the land excessively & control creation. We release ownership & debts to ones in need, shifting our focus & trust in our own work & control & putting faith in the Divine will. It's a profound illustration of our faith that, after all, everything belongs to the Master of it All, Hashem. 

Release control & connect.

—> Go to www.lightofinfinite.com where I jump further into Shemita, the DNA of creation & the 7 sefirot permeate the 7 days of creation & are the ways in which Hashem orchestrates existence.

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Going through a break up can be one of the most difficult things to endure. A break or a separation in what felt like a divine union. What feels like a heart shattered into a million pieces. But we have to find a way to trust that it is for our own good and what’s truly aligned will arise at the right time. We have to shift our focus from what’s lost and lean into faith that whatever is meant to be will be. We never know what our Creator has in store for us.

All of life in various ways, even if we don’t fully feel it, is an element of heartbreak, since at all times we are somewhat separate from the Shechinah (Divine Presence). How to elevate in exile is a part of the process of Sefirot HaOmer, rectifying each level of the seven sefirot of חסד, Chesed (loving-kindness) through מלכות, Malchut (sovereignty, leadership).

We learn that “the Jews in Egypt were on the 49th level of impurity,” a step away from the bottom, the 50th level of impurity (tied to our animalistic soul and selves).

As everything has a balance and every potential for bad has the potential for good, we also learn that in these 49 days, B’nei Yisrael reached the very highest level: “the Jews were on the 49th level of holiness (tied to our Godly selves and souls) when they received the Torah,” one step away from the highest level, the 50th gate/level of holiness, which was the revelation at Sinai.

We are now in the midst of counting the forty nine days of Sefirat Omer, from the second night of Pesach until Shavuot. The Omer is also referred to as Seven Shabbatot. And, as Rebbe Nachman of Breslov says, we do it “Peh Sach,” meaning with an “open mouth.” We are speaking spirituality into existence, mirroring the journey of B’nei Yisrael in the desert, who spent these forty nine days in spiritual preparation. With each day and week in these seven weeks, we are tasked with transcending our physical constraints and reaching redemption. Time is a figment of a fractured world, but it is the world we live in, and to remove the layers of klipah  (the “shells” of everything around us that conceal Godly light), we need to go through the process of these seven weeks of counting, of meditation, of moving through seven Shabbatot until reaching the 50th day, when we receive the Torah anew.  
Sefirat HaOmer is a journey in refining the seven emotional attributes outlined in the ten sefirot:  חסד, Chesed (Loving-kindness); גבורה, Gevurah (Justice, Strength, Discipline); תפארת, Tiferet (Beauty, Harmony, Compassion); נצח, Netzach (Endurance, Victory); הוד, Hod (Humility, Empathy); יסוד, Yesod, (Bonding, Foundation); and מלכות, Malchut, (Sovereignty, Leadership). The root of any of our own enslavement is the negative side— or distorted use— of these emotions. The seven weeks of seven days counting and moving through these emotions are meant as a time to reflect, be mindful and try to be in tune with the emotions in a healthy way and remove any dissonance clouding clarity of love. The distortion of an emotion is when it is not used for ultimate good, and since emotions are multidimensional, each of the seven attributes are composed of all seven. as such:

Day One: Chesed of Chesed
Day Two: Gevurah of Chesed
Day Three: Tiferet of Chesed
Day Four: Netzach of Chesed
Day Five: Hod of Chesed
Day Six: Yesod of Chesed
Day Seven: Malchut of Chesed

And this continues on Day One of Week 2: Chesed of Gevurah, and so on. To fully refine any one emotion, which would in theory take seven days, instead we count seven cycles of seven days. In this time, we try to transcend our limited view of our physical reality and tap into our spirit that’s beyond these constraints. We say the bracha (blessing) and speak the cycle into existence with kavanah (heartfelt intention). The Talmud teaches: “A person’s prayer is not heard on high unless he places his soul in his hands”  This is a time to tap into transcendence. 

The klipot that manifest all around us represent the external, mirroring the negativity or egocentricity that keeps us from connecting to the internal and our true selves as creations with a Divine purpose, which connects us to the Divine light. It is the concealment that allows free will. It is the truth that is hidden that we have to fight to remain in to continue to do good and feel oneness. This negativity or ego is like the shell of a fruit: it does serve to protect the fruit, just as there are times it is useful for our own self-preservation, but it, too, must be removed to get to the sweetness. Focusing on the shell while ignoring its core will deceive us every time, leaving us holding the peel instead of its precious fruit. We have to remove our layers of ego and negativity to get to the root of our being and purpose, to get to a redemptive state and to receive the Torah.

Click for the full dvar where I share a poem on klipot, discuss the secrets of Shabbat, and fully jump into the emotional aspects of Sefirat HaOmer! - https://lightofinfinite.com/finding-grace-in-time/

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“My kedushah (holiness) is greater than yours.”
– The Maggid of Mezrich

People always tell me it’s “so LA” to talk about energy and vibes, but I think perhaps it’s just more openly discussed here. In truth, we all feel and are affected by both. That’s why it’s so important to be mindful of the company we keep. I often place myself in what I call sacred spaces or spiritual environments, because when people are there to reach higher levels of being, it means the base level of what’s expected is generally pretty elevated.

As I often say, life can be so precious if you are truly present, and the Torah is the present that presents the tools of how to sanctify time, space, and oneself. When we have full faith, we can tap more into our purpose and our spirit and worry less about the temporal “realities” of this material world. Abraham Joshua Heschel writes in Man in Search of God: religion begins with a consciousness that something is asked of us. It is in that tense, eternal asking in which the soul is caught and in which man’s answer is elicited.

The parashah opens commanding us to be holy, קְדֹשִׁ֣ים תִּהְי֑וּ (“Be Holy [because, I, God your Lord am holy]”), implying that we should always seek greater levels of kedushah. We can also interpret the Hebrew words קְדֹשִׁ֣ים תִּהְי֑וּ as a Divine assurance that we will attain kedushah, if we sanctify Hashem’s name. As we learn in Pirkei Avot, “One who honors Torah, will be honored…” As we read further in the parashah, “Observe My Shabbats and fear My Sanctuary; I am God.”

Reb Natan of Breslov teaches that the main tool a person can use to subdue materialism and elevate their spirituality is awe and fear of Hashem, explaining that “Fear My Sanctuary” means that if one has fear, they can experience “My Temple [for they have ascended above materialism].

When the Maggid says, “My kedusha is greater than yours,” he’s not saying “I’m holier than you are,” rather, “My kedusha stems from your kedusha.” This connects to the concept, מצווה גוררת מצווה - that one good deed always pulls another one in its wake. The Maggid takes this to the realm of kedusha: if someone else does a holy act, it inspires you to be holier for yourself & for others, & so your holiness increases beyond the initial act. 

All of nature can be used for darkness or for light. And if we learned anything from Stan Lee and his Spider-Man comics, and I think we learned a lot, it is that “with great power comes great responsibility.” We have the power, we have the potential, we even have the cheat codes. It’s only if we use them and tap into the infinite part of ourselves that we become supernatural.

So, the Maggid is saying that your kedusha makes his kedusha greater, because each of us has the power to make others holier. & as Abraham Joshua Heschel reminds us, ‘Every Moment Is an Opportunity for Greatness.’


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“I visualize what it is, not what is isn’t” – Nas

The first pasuk (verse) of this week’s parashah reads: 

וַיְדַבֵּ֤ר הֹ’ אֶל־מֹשֶׁ֔ה אַחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן בְּקרְבָתָ֥ם לִפְנֵי־ה’ וַיָּמֻֽתוּ

Hashem spoke to Moshe after the death of Aharon’s two sons [Nadav and Avihu], who drew close to Hashem and died.

Or HaChayim explains that the sins of Nadav and Avihu were very different than sins as we generally understand them. He explains that their sin involved allowing themselves to cling to Hashem so totally that their souls simply left their bodies. It’s written “who drew close to Hashem and died” because it was the drawing close in the way they had that caused their death.

We are tasked with reaching towards hispashtut hagashmiyut, divesting oneself of materiality. But this spiritual ascent must be balanced. There is the concept of ratzo ve’shov, which means to run and to return. That ratzo must always be coupled with shov. Ratzo being the state of dveykut (longing to cleave to Hashem), the insatiable desire of the neshama (soul) to transcend its material existence, to “run forward” and cling and cleave to its Source. Shov is the neshama’s awakening and determination to “return” and to fulfill its mission, using the body, making the physical world a dwelling for Hashem. This explains Chazal’s statement, “Against your will, you live.” As much as our souls yearn to leave our bodies, it is our mission to fulfill the task that can only be done when the soul uses and elevates the body. Nadav and Avihu’s sin was abandoning the shov, the mission of this world. The Lubavitcher Rebbe explains that their yearning was not balanced with a commitment to worldly service.

We might not have the same struggle on the level of worrying about our souls ascending so high so as not to return to its body or our physical existence, but in our own world, we need to balance our spiritual and material pursuits. As it’s stated in the Talmud, just as we are amply rewarded for performing avodat (in service of) Hashem, so too, at times we are rewarded for refraining – if what we’re looking to attain is beyond our spiritual grasp.

As we can all feel, everything, especially wellness, is about balance. But how do we find balance? How do we control our thoughts, lessening our anxiety and being more present…? Anxiety is born of worry of what might be. Faith is trusting the process and future while focusing on the moment. 

I post photos of moments when I’m elated being around my kids and watching how much of life they are loving. It’s almost ironic snapping a photo, because it breaks the moment for a second, but I want to capture them and these priceless memories. Often I’ll post them later to my social media with the caption, “life can be so precious, when you’re present.” Even taking a photo can be a way of being present, not just appreciating a moment but taking action inspired by how in it we really are. So many other moments we are present in our body, but our mind is somewhere else. Balance is about being present. When we start to drift to the future or past or the “what ifs” and “shouldn’t haves,” that breeds anxiety and takes away from enjoying the short amount of time we are gifted in this world to find and create our purpose, and to shine and share light and love.

Easier said than done. Anxiety is so prevalent throughout humanity and rears its ugly head in so many different ways, crippling in more extreme circumstances. In those moments, it seems we all share a sort of long term memory loss, that actually we have gotten through to the other side, each time. Our mantra to strengthen this truth and those memories should be that whatever is for you will manifest. 

See how I tie this in to the two birds we read about last week and the two goats we read about this week - which symbolize the eternal struggle between Yaakov and Eisav. 

All the stories of the Torah are actually the stories in our own lives as well. We are all microcosms of the universe, these stories playing out inside of us, just as we play out life as a story in the expanse of reality. We all have Eisav and Yaakov in us, their struggle is our own. We need to defeat the parts that are Eisav’s within us all, and the two birds and the two goats are manifestations of both this struggle and steps towards its rectification and elevation. 

I’ll leave you off with what feels like a mantra to me, it’s Pharrell on his song, “ESP”:

Detach yourself (let go, let go, let go, let go, let go)
Re-pack yourself
Be back yourself (let go, let go, let go, let go, let go)
And dream as yourself
Be seen as yourself (let go, let go, let go, let go, let go)
Beam as yourself
Scream as yourself (let go, let go, let go, let go, let go)
And be king of yourself

️——  THIS IS JUST A SNIPPET, READ IT IN FULL @ https://lightofinfinite.com/step-in-rhythm-grow-in-concert/ 

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Thanks for listening/reading.
Much love, Erez Safar

** Follow on Facebook: www.facebook.com/lightofinfinite

*** Follow on instagram: @thelightofinfinite

All of Pesach is an opportunity for bitul hayesh, to negate and nullify all traces of ego and self-centeredness, to transcend the illusion of self.  

I just wrote this Pesach & Omer companion called, ‘The Transformative Power of Pesach and Sefirat Ha’Omer’ that you might find interesting.

We can draw connections between the weekly portion from Leviticus and the larger Jewish story of moving from spiritual constriction into spiritual freedom. From safek (doubt) into salvation, the mindset of Redemption.

Chametz literally means leavening: that which causes bread to rise. Chazal (Our Sages) teach us that this chametz represents arrogance and the evil inclination, the yetzer hara.

In Talmud Berachot, the yetzer hara is depicted as the “yeast in the dough”, puffing up a person’s pride.

We are obligated to search our homes in preparation for Pesach, collecting any leftover scraps and crumbs of chametz that might be hidden, and then to ritually burn them before Pesach begins. This process is called biyur.  This ritual primes us to spend Pesach ridding ourselves of our spiritual chametz— our arrogance and pride.

It’s important to face ourselves honestly as we do this, and, like the practice of biyur, there comes a time to let our egos “burn”, to not let them hold us back any longer, so that we can strengthen our emunah (faith) and connect to something higher than ourselves.

Chag Kasher V’Sameach!

Read the full dvar/article @ https://lightofinfinite.com/the-transformative-power-of-pesach-and-sefirat-haomer/

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Thanks for listening/reading.
Much love, Erez Safar

** Follow on Facebook: www.facebook.com/lightofinfinite 
*** Follow on instagram: @thelightofinfinite