Anger Remedy No.

1
From the teachings of Rabbi Yitzchak Luria
By meditating on the divine root of anger, one can fix it.

Shaar Ruach HaKodesh in the writings of the Ari, which contains (amongst other things)
numerous remedies (tikunim) for various sins, includes Remedy #13 (p. 18a in the standard
editions, p. 50 in the Brandwein edition), a rectification for anger:

The following is a remedy for someone who gets angry.

Anger betrays at least a temporary lapse in the individual's belief that G-d runs the world…

Even though there is no explicit prohibition against anger in the Torah, it is nonetheless
considered a most heinous sin, and the sages have even compared it to idolatry. This is because
anger betrays at least a temporary lapse in the individual's belief that G-d runs the world and is
responsible for every occurrence in life. For if G-d is responsible for everything, and everything
G-d does is good, how is it possible to get angry? It is only possible if the person feels, at least for
that moment, that he knows better than G-d what should be happening, and this is a subtle form
of idolatry. He is considering his own understanding of how the world should be running superior
to G-d's.

My master, of blessed memory, before he departed for the life of the World to Come,
wanted to teach all the members [of his following] a remedy for anger, but we did not merit
to do it, since, because of our numerous sins, I forgot the full explanation. The gist of the
matter, however, is this:

One should perform 151 fasts, corresponding to the numerical value of the word for
"anger" [in Hebrew, "ca'as, spelled caf-ayin-samech] plus 1 for the value of the word itself
[the kolel].

Rabbi Shneur Zalman of Liadi explains in the Tanya that all the fasts prescribed in the works of
Kabbala for rectifying various sins do not constitute the substance of repentance, sincere regret
for past deeds and resolve not to repeat them. Rather, they are intended, once the individual has
already repented and been forgiven for his sin, to purify the soul from the damage the sin caused
and to reinstate the individual in G-d's favor. Furthermore, these fasts are essentially not
practicable today since our constitutions are much weaker than those of previous generations.
Instead, we are to redeem these fasts by giving charity.

There are three types of vengeance alluded to in the story of Pinchas: "by avenging", "My
vengeance", and "I did not destroy the children of Israel in My vengeance". (Num. 25:11) During
the morning prayers, one should meditate on the divine name Eh-yeh as it is spelled out with the
letter hei, the numerical value of which is 151. During the afternoon prayers, one should meditate
on the name Eh-yeh squared, which also equals 151. During the evening prayers, one should
meditate on the divine names Ado-nai Elo-him, the combined numerical values of which equal
151.

Rectifying … involves tracing it back to its source in this divine name…

This is explained in Shaar HaPesukim, and its parallel passage in Likutei Torah.

The idiom "vengeance" is mentioned three times in the verse.

"G-d spoke to Moses, saying: Pinchas the son of Elazar, the son of Aaron, the priest, turned back
My anger against the children of Israel by avenging My vengeance against them. I therefore did
not destroy the children of Israel in My vengeance." (Ibid.)

[The numerical value of the root of this word, "vengeance", spelled kuf-nun-alef, is 151, and is
derived in three ways:] The numerical value of the divine name Eh-yeh, when spelled out
using the letter hei is 151.

As we have explained previously, the divine names may be spelled out in various ways,
depending on how the letters hei and vav are spelled. In the case of the name Eh-yeh (alef-hei-
yud-hei), if the two letters hei are spelled out hei-hei, we have:

alef 1

alef lamed 30

pei 80

hei 5
hei
hei 5

yud 10

yud vav 6

dalet 4
 hei 5
hei
hei 5

. . 151

Spelling out ("milui" in Hebrew) signifies the fulfillment of latent potential, similar to the birth of
a fetus hidden within the womb. Thus, in a certain sense, anger is the psychological fulfillment of
the name Eh-yeh, and rectifying it involves tracing it back to its source in this divine name. This
will be explained further on.

Furthermore, the numerical of the name Eh-yeh squared is also 151.

If we take the sum of the squares of each of the four letters that compose this name, we have 1 2 +
52 + 102 + 52 = 1 + 25 + 100 + 25 = 151. This technique, called "ribua perati" ("individual
squaring"), signifies maturation and development, similar to the way a child matures (hopefully)
as he grows into an adult. This is because squaring a number makes that number inter-include all
its constituent units, and maturity means being able to see all sides of an issue and grant validity
to other people.

Finally, the combined numerical values of the names Elo-him and Ado-nai are 151.

Elo-him: alef-lamed-hei-yud-mem (1+30+5+10+40 = 86); Ado-nai: alef-nun-dalet-yud

(1+50+4+10 = 65). 65+86 = 151. The name Elo-him signifies G-d's attribute of judgment and
severity, while the name Ado-nai signifies His attribute of authority and dominion ("adon", in
Hebrew, means "master" or "ruler"). When these two divine attributes are combined, this also can
produce anger, and thus the rectification of anger involves as well tracing it back to these two
attributes in the soul, as will be explained further on.

These three aspects of vengeance are alluded to in the verse: "I descended to the garden of
nuts." (Songs 6:11) The numerical value of the word for "garden of" [in Hebrew "ginat",
gimel-nun-tav] is 453, which is 3 times 151.

In Kabbala, the nut symbolizes the phenomenon of evil surrounding holiness, just as the shells of
the nut surround the inner meat. Here, too, anger is a shell which must be discarded, and in so
doing one reveals the inner goodness of the soul.

This is the end of this passage in Shaar HaPesukim and its parallel passage in Likutei Torah.

(I am not sure if he told us to do it this way or oppositely, that is, to meditate on what is said
above regarding the evening prayers during the afternoon prayers and vice versa.)
By changing the vowels…one is filling the vessel with various types of light…

The way this is done is as follows. We shall explain with regard to how one meditates during
the morning prayers of the 151 fast days, and from this you will understand how to
meditate during the other prayers. On the first fast day, you should meditate [during the
morning prayers] on the letter alef. During the next thirty fast days, you should meditate
[during the morning prayers] on the letter lamed [whose numerical value is 30], this being the
second letter of the spelling-out of the letter alef [i.e., the first letter of the name Eh-yeh].
During the next eighty fast days, you should meditate [during the morning prayers] on the
letter pei [whose numerical value is 80], this being the third letter of the spelling-out of the
letter alef. In this way you should meditate [on the remaining letters of the spelling-out of the
name Eh-yeh] for the duration of the 151 fast days.

Schematically, this would look like this:

morning alef lamed pei hei hei yud vav dalet hei hei
prayer 1 30 80 5 5 10 6 4 5 5

afternoon alef hei yud hei

prayer 12 25 100 25

evening alef dalet nun yud alef lamed hei yud mem
prayer 1 4 50 10 1 30 5 10 40

I do not remember which vowels to use when meditating on these names.

Although every name of G-d has its natural vocalization, these names may be visualized as being
vocalized with other vowels (since, after all, one does not pronounce these names while
meditating on them, but merely visualizes and contemplates them). In Kabbala, the vowels
signify the light that fills the vessels (signified by the letters). By changing the vowels, then, one
is filling the vessel with various types of light.

I also do not remember at which exact point in the prayers one is to perform these meditations.
All I remember is that they are to be done during the prayers, as I said. If, however, one wishes to
meditate on these ideas throughout the whole day, so much the better.

In order to assuage anger, it is also effective to meditate - when one becomes angry - on the name
Eh-yeh spelled out with the letter hei. As mentioned above, the numerical value of this name is
the same as that of the word for "anger" [with the kolel].
From this remedy we see that prayer is an integral part of the process of rectifying anger.
Furthermore, all three aspects of anger must be addressed: the fulfillment of the name Eh-yeh, the
maturation of the name Eh-yeh, and the combination of the names Elo-him and Ado-nai.

For another approach, also from the Ari, see Anger Remedy No. 2 (click here).

Anger Remedy No. 2

From the teachings of Rabbi Yitzchak Luria
While focusing on certain divine names during prayer, one can fix anger.

Shaar Ruach HaKodesh in the writings of the Ari, which contains (amongst other things)
numerous remedies (tikunim) for various sins, includes Remedy #15 (p. 18b in the standard
editions, p. 50-52 in the Brandwein edition), a (second) rectification for anger:

Here is another way to remove anger when it overtakes a person, beside the remedy
mentioned previously. If a person meditates on what follows, the [aspect of the] evil
inclination that causes anger will be nullified. It will therefore be effective [in eliminating
anger] - unless, of course, the person willfully chooses to become angry.

The two names Ado-nai and Elo-him…signify the two types of courts: lenient and strict…

Let us first explain what anger is. As we explained above [Anger Remedy #1, click here], there
are three types [and derivations] of vengeance [in Hebrew, "kina", whose numerical value is
151]: the name Eh-yeh when spelled out with the letter hei, giving a numerical value of 151; the
combined numerical values of the names Ado-nai and Elo-him, which equal 151; and the square
of the name Eh-yeh, which equals 151. All these equal the numerical value of the word for
"anger" [in Hebrew, "ka'as"] plus 1 for the word as a whole.

We see from this that anger derives from the two names Ado-nai and Elo-him, which signify the
two types of courts: lenient and strict. When these two names are combined, anger issues from
them.

In other words, being judgmental (i.e., acting like a court) is the source of anger. The connection
between anger and the name Eh-yeh will be discussed presently. The name Elo-him signifies
strict judgment, and the name Ado-nai lenient judgment. In Kabbala, the name Elo-him is
associated chiefly with the sefira of gevura and the name Ado-nai with the sefira of malchut.
Judgment is obviously an essential aspect of both of these attributes. When allowed to get out of
hand, however, it degenerates into anger.

This is the mystical meaning of the verse: "for I, G-d your G-d, am a jealous G-d." (Ex. 20:5,
Deut. 5:9)
The italicized "G-d" is the translation of the name Havayah, which is read nowadays as the name
Ado-nai. The non-italicized "G-d" immediately following is the translation of the name Elo-him.
Thus, the combination of these two names makes G-d "a jealous G-d", exacting vengeance.

For anger derives from these two names, Ado-nai and Elo-him, whose combined numerical value
is 151.

This is also alluded to in the verse: "For anger rests in the bosom of fools." (Ecclesiastes 7:9) The
numerical value of the word for "in the bosom of" [in Hebrew, "becheik", spelled beit-chet-yud-
kuf] is 120, which is the number of permutations of the name Elo-him, from whence anger
derives.

The name Elo-him comprises five letters (alef-lamed-hei-yud-mem), and five letters produce 120
permutations: 5! = 5 x 4 x 3 x 2 x 1 = 120. The different permutations of this name indicate all
the various types of judgment.

Now, the word "becheik" comprises the letters of the word "Yabok" [spelled yud-beit-kuf]
together with the letter chet inserted in the middle.

The Yabok is a tributary of the Jordan river and…signifies the context of the struggle between
good and evil…

The Yabok is a tributary of the Jordan river and was the scene of Jacob's night-time encounter
with the angel of Esau (Genesis 32:23-33). As such, it signifies the context of the struggle
between good and evil.

The significance of this is that when the name Havayah is joined to the name Elo-him the
negativity of the name Elo-him is sweetened by the mercy of the name Havayah. The combined
numerical value of these names is that of "Yabok", which equals 112.

Just as the name Elo-him is associated with G-d's attribute of judgment, the name Havayah is
associated with His attribute of mercy. Judgment is not intrinsically negative, of course, since
proper discernment is necessary in order to recognize good and evil and separate them. Only
when judgment is allowed to overtake a person's consciousness does it become a negative force,
resulting eventually in anger. Therefore, care must always be taken to moderate and mitigate
judgment with mercy.

Through anger, the individual introduces the letter chet into this word…

This interplay between judgment and mercy may be seen as the struggle between Jacob and
Esau's angel (not Esau himself - for he is the personification of fallen judgement, i.e., anger and
violence - but his "angel" or spiritual origin). They are both legitimate, but Jacob (mercy) must
always retain the upper hand. This is why this struggle took place at the Yabok river, for as we
said, the numerical value of Yabok is 112, the sum of the numerical values of the name Havayah
(26) and Elo-him (86).
However, through anger, the individual introduces the letter chet into this word. The
numerical value of chet is 8, alluding to the eight kings of who ruled the land of Edom. [By
inserting them into the picture,] the individual causes the world to revert to chaos.

Edom is the kingdom of Esau, and thus signifies unmitigated judgment. As such, this kingdom
and the eight kings who ruled it (Genesis 36:31-39) express the energy of the world of Tohu
("chaos"), the order of creation that preceded the rectified order of Tikun or Atzilut. In this world,
the sefirot could not interact because they did not allow each other to enter each other's vessels.
In other words, they exhibited excessive severity, judgment, and self-centeredness. By exhibiting
anger, the individual causes the world to regress to this level.

This is the mystical meaning of the verse, "And the querulous man alienates his friend."
(Proverbs 16:29)

The word used for "friend" in this verse, "aluf", is the same as that for "chieftain", possibly
alluding to the chieftains of Edom (Genesis 36:15-19). The meaning would then be that an angry
person separates between people, causing the world to regress into the state of Tohu.

When the name Havayah is thus separated from the name Elo-him, this produces the state of
severe judgment, which in turn leads to anger. The root of this anger is in the 120 permutations of
the name Elo-him, which is the numerical value of the word "in the bosom of", as we have noted.

Now that we have explained the damage [caused by anger], we can explain the remedy. Since
anger causes the name Havayah to be dissociated from the name Elo-him, the remedy is to join
them together again.

This is done as follows: During the morning, afternoon, and evening prayers, when reciting the
first three blessings of the Standing Prayer, one should meditate on the following: When saying
"Blessed are You, O G-d" during the first blessing (Avot), one should, when saying the name
Havayah, meditate on the spelling of this name whose numerical value is 72, i.e., as it is spelled
out using the letter yud. He should also intend [in his mind] to unite this name with the name Eh-
yeh as it is spelled out using the letter yud.

When saying "Blessed are You, O G-d" during the second blessing (Gevurot), one should, when
saying the name Havayah, meditate on the spelling of this name whose numerical value is 63. He
should in addition intend to unite this name with the name Elo-him. This he does by visualizing
the name Havayah vocalized with the vowels of the name Elo-him.

The name Elo-him has three vowels (chataf-segol, cholam, chirik). These should be envisioned as
appearing together with the first three letters of the name Havayah. The second blessing of the
Standing Prayer is called Gevurot ("powers") since it discusses G-d's power and strength. The
name Havayah whose numerical value is 63 is associated with the sefira of bina. Inasmuch as
bina is the source of gevura, joining these two names in effect grants gevura an experience of its
source, or returns gevura to its source in bina.
As we said above, bina is the analysis through which the insight of chochma is processed. This
process entails evaluating one's preconceived notions and way of thinking in light of the new
insight, a process of judgment and severity, since old ideas that do not jibe with the new insight
will have to be rejected. Thus, bina is the source of gevura. However, it is always necessary to
keep gevura connected to its source in bina, so that it retains the "personality" of an objective
arbitrator rather than degenerating into an arbitrary despot.

When saying "Blessed are You, O G-d" during the third blessing (Kedushat HaShem), one
should, when saying the name Havayah, meditate on the spelling of this name whose numerical
value is 45, i.e., as it is spelled out using the letter alef. He should in addition intend to unite this
name with the name Ado-nai.

In the mikveh…he should meditate on the fact that the numerical value of the word "mikveh" is
the same as that of the word for "anger" and that of the name "Eh-yeh" spelled out with the letter
hei…

The name Havayah whose numerical value is 45 is associated with the concept of humility. The
numerical value of the word for "what" ("mah") is 45, and the question "what?" implies a humble
admission that one does not know everything. Moses, the humblest man on earth (see Num. 12:3)
said of himself and his brother Aaron, "What are we?," (Ex. 16:7,8) i.e., "we are, or personify, the
attribute of 'what.'"

This attribute is the essential compliment and inner dimension of the attribute of malchut,
sovereignty. This was exemplified by King David, the quintessential monarch, who declared of
himself, "I shall be lowly in my own estimation." (Samuel II, 6:22)

Thus, in the second and third blessings of the Standing Prayer, he has connected the name
Havayah with the names Elo-him and Ado-nai, which are the two powers of judgment from
which anger is numerically derived, as we have said. In this way, he has sweetened them by
associating them with the name Havayah.

The way to prevent anger is thus to ensure that one's power of judgement is always mitigated by
mercy. The third blessing of the Standing Prayer is called Kedushat HaShem ("the holiness of G-
d's name), for this is its subject.

In the first blessing of the Standing Prayer, he has also through his meditation sweetened the
source of these two powers of judgment, that is, the name Eh-yeh, from which anger also is
derived when it is spelled out with the letter hei, as we have mentioned. This name is sweetened
by the name Havayah spelled out to equal 72. Thus, all three aspects of anger have been rectified:
the root and its two branches.

To summarize:
 Amidah
Name to be Name Havayah used to
rectified rectify it

first blessing (Avot) Eh-yeh (will & Havayah = 72 (wisdom in

understanding) mercy)

second blessing Elo-him (severity) Havayah = 63

(Gevurot) (understanding in mercy)

third blessing Ado-nai Havayah = 45 (humility in

(Kedushat HaShem) (sovereignty) mercy)

The Arizal makes another recommendation for insulating oneself from anger:

In addition, one should immerse in the mikveh twice a week, on Tuesdays and Fridays….
When he immerses, he should meditate on the fact that the numerical value of the word
"mikveh" [spelled mem-kuf-vav-heh, 151] is the same as that of the word for "anger" [ka'as,
150 plus the kolel] and that of the name "Eh-yeh" spelled out with the letter hei [151]. He
should intend through these immersions that the anger that overcomes him be nullified,
provided that he persists in immersing this way.

For another approach, also from the Ari, see Anger Remedy No. 1.

How to Transform Anger

By Yisroel Susskind
an inspiring, transformational antidote to anger.

How do we remove conflicts from our close relationships? Consider the following marital
scenario:

I know it is hard for you when you want so much to impress your Mom. A woman is very
stressed as she cleans up her house to perfection, in anticipation of a visit by her mother. Her
husband, aware of her stress, comes home early to help. She repeatedly, angrily, rudely orders
him about, complaining unfairly about his lack of skill. The husband does not argue; he does
whatever his wife asks. Later that night, the wife comes to him and tearfully apologizes. He
replies, "Well I know it is hard for you when you want so much to impress your Mom." The wife
replies tenderly, "You really are very good to me".
Is this story very unrealistic? As a therapist, I can vouch for the fact many couples learn how to
conduct themselves in precisely that manner. Perhaps one would be less surprised if the gender
roles in the story were reversed, and it was the wife who showed such loving patience with a
grumpy husband. However, men also can commit to transforming a conflictual situation. These
skills are taught by our tradition, as revealed in our Rabbis' analyses of parashat Vayishlach.

Two weeks ago, we read that our forefather Jacob had to flee, lest Esau kill him. Now Jacob is
returning home, knowing that his brother's murderous hatred has not subsided. On the way, Jacob
defeats the angel of Esau. Traditionally, Esau's angel is depicted as a seven-headed snake, each
head representing one of the seven forces of impurity in the world. Next, Jacob is confronted by
Esau.

They hug, kiss and weep sincerely. Then we see a puzzling event: Jacob bows down 7 times in
front of Esau. They hug, kiss and weep sincerely.

Why did Jacob bow down to Esau, a representative of the evil forces? Surely by now, after
having defeated Esau's angel, Jacob knew that he could overpower Esau. Second, why did Jacob
bow down seven times? What is the significance of the number seven? Third, how did this radical
transformation take place?

Torah's answer here requires that you learn some gematria. Hang in there: the arithmetic is very
basic and worth dealing with. I realize that not everyone is "into" gematria, and I myself am put
off by ones that require a great deal of manipulation and which seem forced. But the simplicity
and clarity of these intrigue me. It involves considering the numerical value of 5 words : a) Isaac;
b) G-D's 4 letter name (YHVH, the tetragrammaton); c) Jacob; d) Esau; and e) impurity (tameh).

The name of Jacob 's father, Isaac [in Hebrew, "Yitzchok,"] has the numerical value of 208, which
equals (8 x 26). Note : 26 is the numerical value of G-D's name, the tetragrammaton, "yud-kay-
vov-kay". So Yitzchok's name equals 8 times G-D's name; his name contains 8 elements of
godliness.

What about Jacob? His name 'Yaacov' equals 182 or ( 7 x 26 ). That is, when Isaac gave his
blessings to Jacob, he bequeathed to Jacob seven of his "yud-kay-vov-kay"s, seven forces of
holiness, seven of his 26's.

So if Jacob received seven of the eight "26"'s in Isaac's name, what happened to the one
remaining "26" ? It was given to Esau.

But, Esau's name does not equal 26. It equals 376, which is 26 + 350. Where did the extra 350
come from? Well, 350 equal 7 x 50, and 50 is the numerological value of the Hebrew word for
impure ([in Hebrew, tameh]. Thus, Esau equals:
( 1 x G-D's name or 26) + ( 7 x "impure" = 350).

OK. We've finished the math.

Each time that Jacob bowed, he provided to Esau one of his forces of holiness, each of which
neutralized an impure/tameh. After 7 bows, all the impurity in Esau had been neutralized, and all
that was left in Esau was one holy, godly "26". Jacob thus succeeded not only in overpowering
his brother, but in returning him to "goodness". In such a state, we feel love.
But how does bowing neutralize impurity?
But how does bowing "neutralize impurity"? How does it cut off the seven heads of the snake?
Let us return to the marital anecdote.

What has happened in this interaction? The wife's own anxieties have brought a spirit of impurity
into her thoughts and speech, which masked her underlying love and desire to please.
Wonderfully, her husband is able to draw on his own internal "Holy sparks". He sees his wife's
"26" that is surrounded by the heads of the Snake. He does not allow her Snake to elicit his
Snake. He repeatedly uses his loving 26's to serve her, thereby neutralizing the negative. She
knows that the only reason that he is putting up with her outrageous behavior and is continuing to
support her is because he truly loves her.

The fire of anger can be used to better the relationship. The fire of anger can be used to better the
relationship. The tool for doing so is "Bitul yesh", shrinking our ego needs for the moment and
nurturing our partner. That is the primary lesson that I take from this story of Jacob's bowing. I
don't know a satisfying English equivalent of "bitul". The usual is "nullification." The best I can
offer is "gratuitous passionate trans-rational dedication."

Does such bitul require that we always give in to other people, or that we make a "shmateh"
("rag") of ourselves? Absolutely not! Sometimes the most caring thing we can do for someone is
to engage in "Tough Love".

Anger, like any of G-D's creations, can serve a good purpose. When a person is angry at us, we
are tempted to respond with our dark side; however, we have a positive alternative. By freeing
ourselves from negativity, by finding the strength to do what G-d wants us to do, we use the fire
of the conflict to refine both our character and the relationship.

May it be, as we attempt to bring ourselves to spiritual wholeness, that G-d responds in equal
measure by bringing about the ultimate "wholeness", with the coming of Mashiach, immediately.

[The full 5000 word article from which the above is condensed is available from the author via
email.]

Character Refinement, Kabbalah-Style

By DovBer Pinson
Kabbalah helps us rectify ourselves by seeing the Infinite nature of Creation.

In classic Kabbala texts, there are countless remarks regarding the negativity of bad character
traits, such as anger, laziness, depression, and others. However, while the harshest condemnation
of depression, anger, and other negative counter-productive emotions are found within the works
of Kabbala, the Kabbalistic method of character refinement is quite a different approach than the
approaches that we are accustomed to encountering. It is not a head-on battle of countering
negativity on its own turf, nor is it to overwhelm the negative with the positive. Its approach is to
come from another vantage point and see things from another perspective.

The person is supposed to be awakened to consciousness that all that really exists is the
Inifinite….

The primary objective of mystical thought is to make the person understand that there is nothing
else besides the Infinite. Reading the various configurations, maps, and diagrams the Kabbala
presents, the person is supposed to be awakened to consciousness that all that really exists is the
Ein Sof - the Infinite. There is a feeling that is meant to be aroused when we penetrate the truths
of Kabbala, and that is the feeling that the world as we tend to perceive it, as separate and
independent of a creator, is but an illusion. But in reality there is nothing other then the infinite
light. Having this notion in mind, consciously or even subconsciously, we are then able to
conquer all our personal negative emotions and traits.

Ego is the fountainhead from which all negativity stems….

Rabbi Eliyahu ben Moshe Di Vidas, a 16th century Kabbalist, posits that there are three primary
negative traits which may be considered the “principal traits” from which all further dissention
occurs. They are: haughtiness, stubbornness, and anger; all of these claim origin in the same
source - the ego. Ego is the fountainhead from which all negativity stems. The core of all
corruption is that false sense of self/ego, which lives in an incessant state of what it thinks will
cause its survival.

When a person becomes angry, it is the ego's way of showing its objection that it is not happy.
The ego, when it feels it is threatened, is the one who protests, “How can you do this to me,”
which arouses the anger. The fear of annihilation is the constant condition with regards to the
ego. Anger is but a manifestation of a persons preoccupation with his imaginary presumptions of
survival. The total involvement with the illusory “self” is the root of all negative emotions.

We begin to realize that there is nothing besides the Light….

By overcoming this false sense of self, which stems from one's false estimation of survival, one's
negative emotions are conquered. Through the study of the Kabbala, we come to the realization
that the false sense of self/ego is but a masquerade of our true and inner dynamics, our
transcendent soul. The feeling we get when contemplating Kabbala is that all that exists is the
Infinite. We ought to feel this on a cosmic level, and then understand it on our own level.
Consequently, the illusion of separateness/ego, and as a result, the preservation of this mirage
will slowly begin to fade, and with it will fade the negative emotions which is the ego's
manifestation.

Instead of seeing the ego as a real enemy who needs to be engaged in battle in order to be
overcome, we begin to realize that there is nothing besides the Light, and everything else is
simply a concealment of that truth. Such is the Kabbalistic approach for self-perfection. It does
not deal with the negative head-on, nor does it deal with it at all. Rather it goes to the source of
all problems, the I/ego, and by extension, the entire physical reality. It demonstrates how, in fact,
these seemingly independent realities are but a camouflage.

Excerpted from a longer article, “What is Kabbalah?”, on www.iyyun.com, and reprinted with
permission. Copyright The Iyyun Institute.

Spiritual Behavior Modification

By Sholom B. Lipskar
Most of the traits or actions in life that we want or need to change cannot be completely
eliminated.

Neurological experimentation has confirmed the presence of the soul - also known as the mind.1
It is this incredible substructure that gives us purpose, meaning, transcendence and spiritual
connection. It is this human software wherein the driving forces of life originate and from
whence come the impulses for our thought, speech, and action.2

According to tradition, every Jew is operated by two general souls.3 The first is the animal soul
or life force that drives the base aspect of the person, including all bodily functions and desires
ranging from hedonism, arrogance, ego, anger, laziness, depression to natural kindness and
goodness.

The second is the G-dly and pure soul from which all transcendent, selfless, and spiritually
motivated manifestations originate.4 The soul is further subdivided into five segments, each
serving as the power source for the various aspects and functions of the person.5

Generally the two souls function through the mechanism of thought, speech, and action

The Nefesh is the basic life force that vivifies physical existence. It is related to the blood. (The
bridge between the non-corporeality of this life force and the tangible blood plasma is the very
light vapor emanating from the heat of the blood).6

The Ruach is the operating system of our emotions.

The Neshama drives our intellect.

Chaya is the foundation of our wills and desires.

Yechida is the connection to the essence of all life and being - the Creator Blessed is He.

Generally the two souls function through the mechanism of thought, speech, and action.7 Some
human actions seem self regulating, such as the heartbeat, breathing, and hearing, while others
are specifically directed and caused, such as speaking and walking. The chain of command to a
directed action originates in the person's desire, which activates the will, which manifests in the
mind, which stimulates the emotion, which gives birth to the thought, which then can become
words or deeds.8

It is the nature of homo sapiens for the mind to dominate the emotions and all the resulting
behavior.9 Consequently, when we want to modify our behavior (thought, speech, and action) we
can do so either by addressing the act itself or by focusing on the primary origin of the act. For
example when you feel the onset of rage and anger, you can clench your teeth or bury your head
in a pillow to stifle the potential outburst; or you can make contact with the inner software where
the anger was conceived and given life and switch it off at its root. The benefits in the latter
approach are obvious and manifold as you thus avoid contaminating the various aforementioned
links by anger. Physiologically, as well, this way your inner personality remains free of the
ravages of anger. In the former method, while the anger does not express itself externally, it has
erupted internally.

The Torah Method of Behavior Modification

How do we identify the internal switches that operate the source of all actions, and do we have
the mechanism to manipulate and control them?

It can be argued that while the mind certainly can dominate the person, nurture and habit have the
power to effectively neutralize the mind's independence. Proof for this is the ease with which we
make good, sound resolutions and the difficulty in keeping them. Behavior patterns, whether
intrinsic or learned (nature or nurture), can be otherwise described as addictions. While some
addictions are chemically or psychologically motivated, others are a result of regularity and
repetition.10

One of the reasons postulated why successful dieting can be a greater challenge than
rehabilitation from drug or alcohol addiction is the fact that you can completely eliminate drugs
and alcohol from your regimen, but you cannot stop eating. Instead, you must modify and
transform your attitude towards eating. It requires a lifestyle change. Many credible studies and
much experience show that it would be futile to heal addiction to drugs or alcohol by modifying
their consumption. In life most of the traits or actions that we want or need to change cannot be
completely eliminated. For instance, if you want to stop gossiping, you must modify your
communication pattern. You do not stop speaking entirely.

Hence we need to address the intended behavior that we want to change by knowing and
activating the source of that particular behavior. Let us consider the two human software
components, namely the animal soul and the divine soul, and analyze how they affect extremely
different results in the hardware or body.

Spiritual acts habituate a person to behave in a G-dly directed manner.

The way we modify our bodies is analogous to how we can modify our souls. If we wish to
develop certain muscles, we repeat a specific exercise frequently. If we wish to reduce part of our
anatomy, we repeat different specific exercises regularly. So, too, our internal operating systems
(souls) respond to different stimuli to achieve different results.
Each of our two souls seeks to control the functions of the body according to its own agenda. The
animal soul, seeking to express its brute animalism, becomes more emboldened and dominant by
the very behavior it activates.11 The divine soul likewise becomes stronger and more dominant
when the behavior it motivates is performed.12

From the moment we are born, the animal soul is closer to our consciousness and sensations -
eating, sleeping, enjoying, playing. The exercise that nurtures it and makes it grow derives from
the natural instinctive aspects of existence. Thus when the human animal wants something, it
employs all of its faculties, including intellect and emotion, to achieve the desire. (Though the
mind is the domain of the divine soul, it can be overcome by a more powerful animal instinct and
used for its hedonistic fulfillment. It is this level of intellect that Chasidism infers to as "immature
intellect" that can be manipulated.)

The divine soul in its holy distinction also evokes behavior that when carried out strengthens its
influence on the personality. Its exercises are the spiritual acts of G-d's directives - mitzvot (Torah
commandments). Performing mitzvot utilizes the animal soul to perform its necessary function
but subordinates its will to the divine soul.

When the divine soul dominates a person, his/her behavior pattern operates in purity for good
purposes. Spiritual acts habituate a person to behave in a G-dly directed manner.

Since the revelation at Mount Sinai, G-d has been commanding us to behave in a way that
reverses the natural internal chain of command.13 (See Figure 1.) Generations before Sinai, our
forefather Abraham began his process of spiritual growth the "natural" way, starting with his
intellect. Maimonides states that Abraham began to wonder about the universe - contemplating
about it for more than fifty years - and concluded that there must be a Creator. He then
promulgated his findings and conclusions by teaching and propagating G-dliness to the world.
Only at the age of 99 was the Divine command of an action conveyed to him, when he was
directed to circumcise.

The way we modify our bodies is analogous to how we can modify our souls

Action (mitzvot) ==> Speech (emotion) ==> Thought (intellect)

Figure 1. The Torah system of behavior modification reverses the "natural" hierarchy of the
chain of command within the human personality.

The seemingly natural chain of command in human behavior is reversed in the Torah-directed
system of how to live. Instead of thought (intellect) leading to speech (emotion) that ignites
action, the Torah way requires action (mitzvot) first, which then opens the doors for speech
(emotion) and thought (intellect). This is most fundamentally demonstrated by the commitment
of the Jewish people at Sinai to "do before we understand." In the Jewish life cycle, we start with
action. At the age of eight days a boy must be circumcised. Then from the time a child learns to
say Daddy or Mommy, s/he begins to learn the words of the Torah. Only at a more mature stage
does the child decipher true understanding and feeling from these words14 The meaningful
continuity of the Jewish people as a unique nation is proof of the success of this method. The act
of performing commandments is the critical element that touches and affects our inner being,
which in turn affects behavior.

See also: Prisoners, Families and Torah (originally published as The Torah Method of Behavior
Modification for the Benefit of Prisoners and Their Families)

Condensed from the original article and reprinted with kind permission from B'Or HaTorah vol.
XII (2000), pp.121-124.

Environmental Influences
From the writings & talks of Rabbi Yosef Yitzchak of Lubavitch
Our ability to embody diverse realities enables us to greatly influence the Creation.

G-d created man with a unique nature, different not only from the nature of terrestrial and
celestial hosts, but also from the nature of the supernal sefirot. All these beings possess a single
nature, this nature constituting what they are. Terrestrial creatures have coarse corporeal bodies
and are capable of acting in accordance with their one emotive character in a single way, whether
through kindness or mercy, or severity and cruelty. Celestial hosts have bodies as well, though
their bodies are composed of a subtle substance; therefore, they too can act only in a single mode,
except that their actions have several beneficial properties.

Man … is comprised of both the essential advantages of the supernal creatures and the baseness
of the lower earthly creatures….

The action of the sun, for example, is to illuminate. Its beneficial properties are that it heals,
improves the growth of vegetation, ripens fruit and crops, and so on. The supernal creatures -
including both the angels, which are divisible into ten categories, as explained by Maimonides
(Hilchot Yesodei Hatorah 2:7), and the ten sefirot, from chochma to malchut - all perform
singular actions.

Man, however, is different. He is comprised of both the essential advantages of the supernal
creatures and the baseness of the lower earthly creatures, and his actions are many and diverse.

Man, by nature, is grafted from numerous different attributes that oppose each other. In the words
of Maimonides (Commentary to Mishna, Intro.), "All living creatures and trees have only one
function, or two functions…Man, however, can perform many actions that vary from one
another." (Likutei Torah, Emor 37c).

Some actions stem from man's body, and others, from his soul….

This capacity of man - implanted in him by G-d - to act in many diverse ways is in harmony
with both the composition of his body and the propensities of his soul. Although terrestrial
and celestial creatures possess different types of bodies - the bodies of the former are
composed of coarse material, the bodies of the latter are composed of ethereal matter -
nevertheless, the actions of both types of creatures stem from [and are attributable to] their
respective bodies. The actions of the supernal sefirot, on the other hand, stem from [and are
attributable to] their souls. Man, who possesses elements of both the supernal and the non-
supernal, acts in a dual manner. Some actions stem from man's body, and others, from his
soul.

Among the various traits G-d infused in man is not only the capacity to influence and to
affect that which is external to him, but also the susceptibility to be himself influenced and
affected by that which is outside of him. For example, man is affected by his food: to refine
his understanding and intellect, he must eat refined foods. Similarly, [he should dress with
care since donning] fine clothing broadens mental perceptiveness. [Man is likewise influenced
by his surroundings. To illustrate:] Those who dwell in small towns enjoy longer life.

[Adapted by Y. Eliezer Danziger from The Principles of Education and Guidance (Kehot), pp.
64-66.]