Tag Archives: Christians

The Sixties Radical-Azriel

In each one of us there is an Egypt and a Pharaoh and a Moses and Freedom in a Promised Land. And every point in time is an opportunity for another Exodus.

Egypt is a place that chains you to who you are, constraining you from growth and change. And Pharaoh is that voice inside that mocks your gambit to escape, saying, “How could you attempt being today something you were not yesterday? Aren’t you good enough just as you are? Don’t you know who you are?”

Moses is the liberator, the infinite force deep within, an impetuous and all-powerful drive to break out from any bondage, to always transcend, to connect with that which has no bounds.

But Freedom and the Promised Land are not static elements that lie in wait. They are your own achievements which you may create at any moment, in any thing that you do, simply by breaking free from whoever you were the day before.

Last Passover you may not have yet begun to light a candle. Or some other mitzvah still waits for you to fulfill its full potential. This year, defy Pharaoh and light up your world. With unbounded light.


The Sixties Radical-Azriel

There is the body, the soul, and then there is the essence. If the soul is light, then the essence is the source of light. If the soul is energy, then the essence is the generator. It is not something you have. It is who and what you are.

Whatever we do, we dance around that essence-core, like an orbiting spacecraft unable to land. We can meditate, we can be inspired—but to touch our inner core, the place from whence all this comes, that takes a power from beyond.

That is why there are seasons in life empowered from beyond. Special days and special nights, times of crisis and times of joy that touch the core. At other times, you can step forward. At those times, you can leap into a new form of being.

Motzei Chanuka 5735:7, and on many other occasions.


The Sixties Radical-Azriel

The goal in my life is to see the world and people as the G-d sees them. Everything happens in life due to G-d’s providence.

G-d get out of me all idols so I can serve only you HaShem the maker of heaven and earth. And breathed the very breath of life into me.

Help me die to self so I can murder the unG-dly in my life so I can become a true servant and slave to you HaShem and Yeshua the Jewish Messiah.

Let me become a true disciple of you Yeshua the Jewish Messiah.

G‑d continued with the laws governing the conquest of the Land of Israel and the eradication of idolatry.”

[Rather than serve idols,] you must serve G‑d, your G‑d. Exodus 23:25

G‑d established the laws of nature when He created the world; sometimes He acts within these laws and sometimes He overrides them. The two names of G‑d used in this verse refer to these two ways in which G‑d relates to the laws of nature. The first name refers to Him when He ignores the limitations of nature; the second refers to Him when He works within the laws of nature.

Thus, in this verse, G‑d is telling us to spiritually refine ourselves (“to serve”) until the supernatural becomes natural for us, becoming our “second nature.” When we rise to this level of consciousness, we view everything in life from G‑d’s perspective, and see everything that happens as part of His all-encompassing providence.1


The Sixties Radical-Azriel

“G‑d continued with the laws governing the sabbatical year, the yearly cycle of holidays, and mixing milk and meat.

You must not eat a young animal cooked in its mother’s milk. Exodus 23:19

Cooking a young animal in its mother’s milk is an act of consummate cruelty. The Torah therefore forbids us not only to cook a young animal in its mother’s milk, but to cook any animal in any other animal’s milk, to eat such a mixture, or even to derive any other benefit from it.

We see here what extremes the Torah goes to in forbidding cruelty towards animals. The precautions the Torah takes to distance us from causing suffering to an animal demonstrate how much care we must take to avoid causing suffering to a fellow human being.1 Likutei Sichot, vol. 6, p. 151.


The Sixties Radical-Azriel

This is quite heavy yet it is true. “G‑d gave us the Torah and its commandments for the benefit of our bodies as well as our souls. Nonetheless, since the body (our beast of burden, or “donkey”) naturally seeks its own comfort, it is likely to consider the study of G‑d’s Torah and the fulfillment of His commandments a burden. It may rebel (“crouch”), positioning itself as the soul’s “enemy.” Therefore, since for most of us, our body’s voice is louder than our soul’s, we are likely to initially view the Torah as an oppressive burden.

This only means, however, that we have not yet integrated the Torah into our lives. Rabbi Yisrael Ba’al Shem Tov, the founder of Chasidism, taught that we should not despise the body because of its natural attitude. Rather, we should work with it, strengthening its health while “educating” it to realize that accepting the Torah’s dictates is in its own best interest. Once we realize that G‑d’s Torah and His commandments are the truest source of life, our bodies will view them as a gift, joining our souls enthusiastically in their fulfillment.1Hitva’aduyot 5710, pp. 111–112.

G‑d continued with the laws governing respect for authority, donations to be given to the tribe of Levi, truth in the administration of justice, and behavior toward enemies.

When you see your enemy’s donkey crouching under its load . . . you must help [him]. Exodus 23:5


The Sixties Radical-Azriel

“G‑d continued with the laws governing cases of theft; responsibilities of borrowers, guardians, and renters; seduction; sorcery; bestiality; idolatry; exploitation; and loans.

When you lend money . . . Exodus 22:24

The commandment to lend money applies even if the borrower owns possessions that he can theoretically sell. Thus, the commandment to lend money, unlike the commandment to give charity, is intended to benefit not only the poor but also the rich.

If, at times, we are reluctant to lend money to someone who is not poor, we should consider the possibility that in a previous lifetime, the present roles may have been reversed: we may have been the beneficiary of a loan or some other form of help from the person presently requesting a loan from us. This is our opportunity to repay his good deed.1 Sichot Kodesh 5713, p. 191.


The Sixties Radical-Azriel

Think about this for a moment. “The same law that applies to a pit (i.e., a sunken hazard) applies to a raised barrier or other obstacle (i.e., a protruding hazard).

Spiritually, a pit represents our ability to receive and a protrusion represents our ability to give. Properly used, these abilities can be beneficial; without proper supervision, however, they may cause damage. If we give and receive haphazardly – not paying heed to what or how much we are giving or receiving, or to whom we are giving or from whom we are receiving – we will become a danger to society. But if we choose to accept only positive influences and spread only positivity throughout our surroundings, we will become a source of blessing to all around us.1 Hitva’aduyot 5747, vol. 1, pp. 488–489

G‑d also taught Moses the laws pertaining to damages caused by a person’s animals or property, including a pit that someone digs in the public domain.

If a person uncovers or digs a pit . . . and an ox or donkey falls into it, the one responsible for the pit must pay [for the damage]. Exodus 21:33-34