Do You Want the Ultimate? You Have to Be Ridiculous!

“Think outside-the-box!”    “Forget about yourself.”    “Think big!”   “Let go.”   “Push the limits.”   “Dig deep!” 

Have you ever heard any of these clichés?  Typically, we brush these statements off, thinking that they are merely philosophical or rhetorical.

Today, I am not recommending to “think outside the box,” or “go beyond your comfort zone.” 

Rather, now is the time to lose touch with reality, as you know it, completely.

How is reality defined? By our thoughts. Whatever we think about, whatever we focus on, this becomes our imminent reality.  Today, let’s leave our thoughts behind – all of them.

Being thoughtless is usually frowned upon.  Remember the last time you saw someone acting odd or mindless? 

When we see a person speak or act foolishly, if we’re brave and ‘smart’ enough we may tell them, “Hey next time, think before you speak” or… “You need to think before you do something like that.”  This is usually the natural reaction when we witness someone acting illogical, and downright silly.

Well, I have news for you – the Torah commends this behavior, when it’s done correctly.  In fact, it’s the way you reach G-d and bring Heaven down to earth.  In the words of the Chasidic masters, if we act illogically to serve Hashem – this is called the shtus of kedusha (שטות דקדושה) or a holy sense of folly – acting ‘odd’ for the sake of heaven. 

Based on the kabalistic idea that “no thought can grasp Hashem,” we are left to wonder, if I can’t possibly fathom Hashem by thinking about Him (using my highest faculties, i.e., my mind), then how can I reach Him?  How do I connect myself to G-d?

When we realize and accept that Hashem is truly and utterly beyond us, we can move past our conscious thoughts and meditations about G-d to truly reach the Divine.  We will then stop making calculations, and start doing things that are seemingly irrational, and we’ll take action whether we want to or not, and even when those actions run contrary to our very understanding of a situation.  All lines of logic will fade away and disappear – and lose all importance.

Leaving rationality and the desire to understand (which includes analyzing what’s going on in your life, judging it, and forming conclusions – all in your in own thoughts) behind is also the secret to marital harmony. 

When we achieve true martial harmony, we turn our own home into G-d’s home, inviting Him to be our roommate. 

How so? Hashem says, “Make for me a temple so I may dwell among you.”  The temple that we can make now (while still in exile) is in our own living room, or kitchen, or better yet – the entire house.  Again, this is accomplished by leaving our calculated thoughts, our logic, and our desire to understand, and to abandon all these things.

There is an idea in Torah, that when husband and wife, man and woman (two complete opposites) get married and live in true harmony (this means they are united as one, not there is simply an agreed ‘peace-treaty’ or ‘ceasefire’), Hashem says then I will dwell among you.  Then He is present in your marriage and your home. 

This is one of the deepest ways we find Hashem and his blessings present in our lives and in our very being.  As what is the ultimate goal of marital harmony?  To bear children and raise them to lead a life based on Torah and filled with mitzvot and good deeds.  As the Previous Rebbe said (whose yartzheit, or anniversary of his passing, is today), when a Jewish man and Jewish woman raise children who keep Torah and Mitzvot, this is how we literally touch the Divine – this is how we become Hashem’s partner in creation and how we build something eternal.

A person, with G-d’s help and blessings, will live 80 or 90 years, which compared to the eternity of creation is miniscule.  But how does one live forever? 

By giving birth to and raising children who keep Torah and mitzvot, and then those children follow in your path and they also have children who keep Torah and mizvot.  When this goes on forever, then you have created something eternal – quite like Hashem.

But the key to all that is martial harmony – true unity with your spouse.  This unity brings physical and spiritual blessings – and quite simply – it creates an environment where your children can enjoy serenity, joy and peace of mind that will encourage them and lay a foundation and a desire to learn Torah and perform its mitzvot.

So how can you find this real marital harmony and by way of this realize Hashem’s infinite blessings, touch the Divine, become His partner in Creation and leave behind generations of upright children, grandchildren, and great-grandchildren who respect and cherish the path of life you have laid out for them, under G-d’s directive?

You find this true, deep and inner sense of utter marital harmony and unity by leaving your thoughts behind. 

Abandon all rationale and logic, and stop trying to understand your spouse and yourself, and G-d. 

Live above your nature, and not below it. 

There is one simple piece of advice to achieve all of this: “From this moment on, no longer identify with your rationale thoughts, logical arguments and expectations.”

For example, the next time your wife asks you “Can you please help me….?”  Don’t calculate whether you have the time, money, or ability to help.  Just help her.  The next time she points out one of your flaws, try to avoid “processing” this and analyzing the health of your marriage or if you deserve such a comment.  Abandon your intellect, because “You cannot grasp G-d through thought.”

You live with G-d when you act ridiculous, which means to live above and beyond, higher than rationale thought.  Do what G-d demands of you, despite that you do not understand why you have to do it, or how it could possibly lead you to ultimate good.  The very fact that you live and act above your rationale being, brings you to a much deeper and absolute connection with G-d.

This is also the secret to never having another argument with your spouse.  If you stop trying to understand your spouse, yourself, and G-d, but merely “do what you have to do”, then how could you ever argue?  Arguments arise when you think you’re smart and you think you’re right, and you think someone else is wrong.  Let’s all stop thinking so much.

Imagine that the next time you catch yourself analyzing your marriage, your thoughts, wondering “Where is G-d?” … realize that this is not the way to find Hashem.  The direct path to Him is to tell yourself, “My lack of understanding does not matter in the least bit.” 

Serve G-d.  Do His will.  Do His mitzvot.  Honor your spouse.  Create true marital harmony and unity.

Do all of this not because you understand it or the value of it, nor because each step of the way makes sense to you.  Quite the contrary, let’s abandon rationality and “be ridiculous,” but we must carry ourselves beyond intellect, and not below it.

Below intellect means, “I’ll do what I please, and if you don’t like how I behave, too bad.” 

Above intellect means, “I’ll do what Hashem wants, and if I don’t understand why I have to do this or why Hashem put me in this situation, it doesn’t matter – I’ll do what He wants anyway.”

The same applies to how you treat your spouse – do what they want, even when you completely don’t understand why.

Of course this applies not only to marriage, but to every facet of life – act out of the joy or serving G-d even and especially when you don’t understand, and leave the desire to understand behind – for good!

When you do all of this with a smile, and moreover with true inner joy, knowing that this is how you build a temple, a dwelling for G-d in your own home, this is the ultimate objective – you bring Heaven down to earth literally, and you leave an eternal legacy of children who also serve Him, and your become His partner in creation.

The next time you exercise your super rationale being by doing what you have to do, even when you don’t understand why, this may be the final good deed that tips the scales and not only brings light and warmth to you and your family, but to the entire world!

These ideas are based on the Basi Legani discourse initially delivered by the Rebbe on the 10^th of Shvat in 5715 (1955).  For the entire discourse in simple English, visit Simply Chassidus: http://downloads.simplychassidus.com/Basi_LGani_5715.pdf

The Gifts G-d Gave You (and Continues to Give)

There’s a stereotypical and all too much “played-out” idea in pop culture about a couple’s wedding anniversary.  Most of you have seen or heard the rendition, probably more than once:

Wife (to husband):  Did you forget what today is?

Husband:  No.  Of course not…

Wife: Yes, you did.

Husband:  No, I didn’t.  I know what today is!  It’s… today…. is… um… Oh, my gosh, how could I forget!  Today is the day that the Yankees– 

Wife:  You did forget! Today is our wedding anniversary! 

Such a scene is usually used to play off the common belief that husbands are insensitive, while women are sentimental and anticipate any opportunity to relive their most cherished memories, like their wedding anniversary.

Keep the above scene in mind, and replace the characters.  Imagine that the “hopeful and sentimental wife” is your soul, and the “bumbling out-of-touch husband” is your body.  While your soul hopes you’ll take every opportunity to rekindle your deep love for spirituality and Hashem (G-d), your body is comfortable to just get through the day without too much effort.

I have good news: today is your anniversary and you’re being warned in advance – you have the opportunity to look and feel like a hero, the first-class all-star husband with a happy marriage.  And today is not just any anniversary…

Today is the day you were given an amazing strength and influence on the entire world around you.  And every year, on this day, you get to relive this, and more than that, you get to recharge this special strength with the same enthusiasm and freshness as if it’s the first time you’re receiving this gift.  Not only that, but you can multiply this special strength 3,000 times over.

Today is Rosh Chodesh (the first day of the month) of the eleventh month of the Jewish calendar.  

This month is called Shvat. Over 3,000 years ago, on this very day, Moshe Rabeinu (Moses) gave each and every one of us a very powerful gift; a gift we can put to unlimited use.

So, what is this gift?

The Torah tells us:

“These are the words which Moshe spoke to all of the Jewish people…and it was in the 40^th year in the eleventh month(Shvat), on the first of the month(Rosh Chodesh), Moshe spoke to the Jewish people all that Hashem commanded him … (and) Moshe began explaining the Torah.” [Devarim (also referred to as Deuteronomy) 1:1, 3, 5]

Rashi explains that the words ‘Moshe began explaining the Torah,’ actually refers to the fact that Moshe (on first day of Shvat) explained the entire Torah to the Jewish people in all 70 languages.  (G-d created 70 distinct nations in this world, each with their own unique language, or tongue.)

There are a few opinions as to why Moshe thought it was necessary to do this. 

One idea is that Moshe was concerned that among the few million Jews who were then present may have been unfamiliar with the original language that the Torah was given and written in – referred to as לשון הקדוש –  the ‘Holy Tongue.’

But if that was case though then why would Moshe wait 40 years after receiving the Torah at Mount Sinai and only then, 37 days before his passing, take the time to teach the Torah in a language everyone could understand?  So this explanation is lacking, as it leaves us with another question.

A different answer given as to why Moshe elucidated the Torah in all 70 languages, is that he was preparing the Jews for the times when they would live in exile among the 70 nations, so they should be able to access the Torah then in any local language.  But again, this answer leaves us with a different question:  Why not simply leave such a task up to the spiritual juggernauts of those times (during the future exiles)?

So why did Moshe translate and explain the entire Torah in 70 languages to all the Jews who were then alive (even though the vast majority of them were all fluent in the original ‘Holy Tongue’)?

Here’s the answer:  It has to do with the section (or the ‘book’) of the Torah where we learn about this event – the Book of Devarim.

This story is told over in the fifth book of the Torah, the Book of Devarim (Deuteronomy), which is commonly referred to as “Mishneh Torah,” which can be translated as “A Repetition of the Torah.”  

In this last book of the “Written Torah” (which is all written down in the very Torah scrolls sitting in the Ark at your local synagogue), Moshe recounts everything that took place for 40 years in the desert, and all the Torah’s commandments which he previously taught to the Jewish nation.

Our sages relate that all five books of the Torah were given by Hashem Himself.  

However, the first four books Moshe transcribed the direct word of G-d, while in the fifth book, Devarim, Moshe said these words ‘in his own voice,’ or according to his understanding.  This is evident by the fact that the first four books are written in the third-person (“And G-d spoke to Moshe…”), while the fifth book is written in the first and second-person (“And G-d spoke to me…”)

How could any part of the Torah be anything but Hashem’s voice and His words?

Maimonides relates that if even one letter of Torah is believed to come from anyone or anywhere except from Hashem Himself, this would deny the absolute truth of Torah, and such a belief cannot and is not accepted in our faith. 

So how can we explain the idea that Moshe said the “Mishneh Torah” in his “own” words? 

The Talmud explains that Moshe said the Book of Devarim with Divine Inspiration (רוח הקודש), and therefore, each word was G-d’s word and Moshe was again His holy mouthpiece. 

But then how is “Mishneh Torah” (Devarim) different from the first four books of Torah? 

The first four books are Hashem’s very words as they only pass through Moshe’s throat, mouth and hands as he said over the Torah and wrote the Torah scroll.  Moshe was no more and no less than a completely nullified conduit to reveal G-d’s word in this world.

In “Mishneh Torah,” Moshe received G-d’s word and then, before saying it over to the Jewish people, Moshe digested these words and shared them only after he processed the messages Hashem had sent to him.

In other words, in the first case (the first four books of the Torah), Moshe acted like a soldier who carries out his orders, regardless if he understands why the General believes such actions will help win the battle.  In the second case (Mishneh Torah), Moshe realized a new role where he passes along the General’s orders with a full understanding of how these actions are part of an overall army strategy (even before he delivers the orders to his unit).

If we look at the entire Torah we see that Hashem always spoke to Moshe, and then Moshe shared Hashem’s teachings and desires with the Jewish people.  So everything we have in Torah was given to us by Moshe, as it says “Moshe received the Torah from Sinai.” [Ethics of Our Fathers]  Also, Maimonides relates that the entire Torah was said by Moshe as he received it from Hashem (including all of Mishneh Torah).

Back to the main question at hand: Why did Moshe say the Torah over in each of the 70 languages? And why do we learn about this specifically in Mishneh Torah?

Everything we have in Torah and Judaism is rooted in the way we first learned it from Moshe in the desert over 3,000 years ago.  Moshe then empowered all of us with two great principles.

One principle is based on the idea that according to the Zohar, the entire Oral Torah is rooted in the Mishneh Torah.

The Oral Torah is the root of Halacha, or Jewish law, which tell us how to perform each mitzvah, thereby directing every facet of daily Jewish life.  The essential idea behind Jewish law is that is the very expression of G-d’s Will here on earth. 

Why do we put on Tefillin, or eat kosher, or keep Shabbat – this is the expression of G-d’s Will and it transforms this world in a holy abode for the Almighty. 

But how do we derive all the specific laws for each mitzvah enabling us to correctly fulfill G-d’s Will? How do we know what Tefillin should look like, or how to prepare kosher meat, or how to cut a cucumber on Shabbat (besides the fact that Moshe showed us how to do all these things)? 

It’s all derived from the Oral Torah, and Oral Torah demands that a Jew understands and derives with their own intellectual prowess the basis for each aspect of each Jewish law. 

In other words, the great sages who established the Code of Jewish Law and the Rabbis of today who apply it in modern times must do so with their own intellectual grasp of Torah. (True, the entire Torah and its applications were given by Hashem to Moshe at Mount Sinai, but G-d wants that His Will be revealed through the Jews learning Torah and applying its wisdom, every day.)  And after they provide a halachic ruling, it’s not their ruling, but it’s 100% G-d’s Will, and it is part and parcel of G-d’s Torah – nothing is ‘man-made,’ G-d forbid.

So where did we get the strength to look into Torah, derive the practical observation of G-d’s Torah, and then conclude that a human being (a certified orthodox Rabbi) can express the Divine will with his words, and we can all conclude, “This is the expression of G-d’s Will here on earth”?

Moshe empowered us with this great strength and responsibility by saying the Mishneh Torah only after he understood it, according to his capacity.    

By doing this, Moshe did not only transmit the content of Torah to the Jewish people, but the approach on how to have a Living Torah. 

He taught us: take the Torah, understand it well, and then express it to yourself and someone else.  If you are connected to Moshe (and to the Tzadik of each generation and the present generation) then your expression of Torah, as you understand it, is in fact the expression of G-d’s Will and Wisdom.

(Before we continue, let’s note that this applies to spiritual lessons we can all glean from Torah that bring us inspiration in living a Torah-based life.  Any questions in the observance of Jewish law should always be asked to an accepted rabbinic authority, and by no means am I advising that anyone decide Jewish law on their own.)

Not only did Moshe empower us with the ability to understand the Divine with our own limited minds (as we are “created” beings), and then express the Divine will with our own thoughts and lips, but he gave us another gift.  

When Moshe translated and explained the Torah in all 70 languages, it elevated all languages to the same status as the original language of Torah itself – the “Holy Tongue.”

This affected that now (and for the last 3,000 years) when a Jew learns Torah in French or Spanish, or when you write a Torah thought in English or Finnish, these words immediately become holy – your very words are now considered Torah itself.

For example, if you want to give a Torah class in Portuguese, it’s no different than speaking Torah in
the original “Holy Tongue,” so you cannot do so unless you made the Blessings on the Torah that morning.

If you drop a Torah book on the floor, but the book is written solely in English – it retains the same holiness as a book written in the “Holy Tongue” and it demands the same respect as a Chumash or Tanach.

Moshe clearly bestowed these gifts to the Jewish nation on the first day of the month of Shvat, which we are all now reliving.  As the holy Rabbi Isaac Luria (the AriZal) taught, when a holy day reoccurs, each year on the Jewish calendar, we reap the same spiritual benefits (and more) as when the event first occurred.

This month of Shvat is also marked by the hiloula (the passing of a Tzadik) of the Previous Lubavitcher Rebbe.  This anniversary will take place on the 10^th of Shvat.  The Previous Rebbe accomplished the very same task as Moshe Rabeinu as it applies to the inner dimensions of Torah.  He toiled to ensure that the more mystical teachings of Torah, in particular Chasidut, be accessible to all Jews by translating them to all 70 languages.  Now, these teachings can be found in English, French, Spanish, Russian, etc.

Such work did not only accomplish that a Jew who does not know the Holy language (Torah Hebrew) or Yiddish can now learn the inner dimensions of Torah, but it also affected that these teachings retain their holy status in every language.  So, when you learn these deep and meaningful Torah concepts in any language, it carries the same spiritual power as the original teachings – enabling any Jew to unite his soul with G-d.  

As the expression goes: the hidden parts of the Torah, connect the hidden parts of the soul, with the hidden aspects of the Almighty.

Let all the above be a lesson for each us – to follow in the pathways paved by the Tzadikim. 

Today is the day that Moshe Rabeinu explained the Torah in 70 languages.  In 10 days we will connect to the Previous Rebbe who dedicated his life the hidden parts of Torah being spread in all 70 languages. 

G-d, through his Holy Messengers (the Tzadikim) is sending us a clear message – use the gifts that you have been given to spread light – reach out to each and every Jew with the written and spoken words of Torah. 

Torah retains all its integrity, spirituality and G-dliness in each and every language. 

Find a Jew and regardless of their mother tongue, teach them Torah in whatever language it may be.  The elixir that is Torah will give life no matter the conduit – no matter the language.

We have 10 days from now until the hiloula of the Previous Rebbe.  Let’s focus on this task for the next 10 days, and with G-d’s Help may we merit to use our powers of intellect, speech, the written word, and all our other G-d given gifts to light up the souls of all around us, and whoever we come in contact with. 

May Hashem guide us and open our eyes to recognize another soul when the opportunity arises, so we may seize the moment, share whatever we know, whatever inspires us, and in whatever language that suits the listener, bringing Moshiach closer with every word until we greet him together, immediately now! 

- Freely based on Likutei Sichos Vol. 36, pg. 38-44

- Image courtesy of Danilo Rizzuti at FreeDigitalPhotos.net

The Search for Truth

Parshat Va'era

Last week’s parsha ended with Moshe Rabeinu (Moses) questioning Hashem:  Why are you continuing to harm these people (the Jews; and making the exile worse)?

The answer is found in the beginning of this week's parsha, where Hashem responds to Moshe by saying: "I am Hashem that appeared to Avraham, to Yitzchak and to Yaakov (and they did not question me), but my "Real" name (Yud-kHei-Vuv-kHei - the ineffable name) I did not reveal to them.  I will now uphold my promise.  I will take the Jews out of Egypt and redeem them."

A few questions arise: What is the point of Hashem seemingly diminishing the forefathers, by telling Moshe, 'I did not reveal my true name to them'? Why do the names of the forefathers need to be listed here one by one, rather than just saying "the forefathers"? 

Most importantly:  What do we learn from this that we can apply to our own lives in our personal search for meaning?

The answer lies in a deeper look at the words, "...my real name, I did not reveal to them (the forefathers)." 

The greatest commentary on the Torah, Rashi, explains here that Hashem was saying that his real name (Yud-kHei-Vuv-kHei - the ineffable name) represents His attribute of Truth, and this attribute was not made apparent to the forefathers. 

However, now, when the Jews will leave Egypt, they will know my real name - they will know "Truth."

Why did the forefathers not know G-d's attribute of truth?  Because spiritually, the forefathers may have also been in "Egypt." 

The word "Mitzrayim" (the Hebrew word for "Egypt" in the Torah) also means "narrow", "limited", and "constrained."  The Egyptian exile may have ended, but any Jew can find themselves still stuck in Egypt.  When we feel stuck and "constrained," it's because we are in our own personal form of Egypt or "Mitzrayim."

Our constraints are physical, and primarily, they are spiritual.  In fact, even the most holy are stuck in their own spiritual limitations.  To truly leave Egypt means that a person leaves all limits, even the holy ones. 

In other words, as long as I am serving Hashem, and seeking a higher purpose and spiritual fulfillment, according to "my" understanding and "my" natural tendencies - meaning my holy and higher tendencies to do good and be good, I will always stay stuck in Egypt.  Because this may be "my truth," but since I am a limited being, "my Truth" is also limited - like me. 

To get out of Egypt, I have to get out of myself, including the highest form of myself.

How do I achieve this?  By relating to Hashem on His terms, and not my own. 

But the truth is that I cannot achieve such a lofty goal on my own.  Only Hashem can do this for me, but I have to welcome Hashem into my life in a higher and greater way than I have until now to get His help in such a manner. 

This requires me to no longer relate to myself as "me" - the spiritual journeyman (or woman), a.k.a. the character or painting I have come up with on my own to define who my higher self is, and what it looks like when it's serving G-d. 

I must lose any and all sense of self, including the highest form of myself - the "servant of G-d."  When that happens, I have left Egypt. 

How do I get to this exactly?  By Hashem revealing His deepest essence, His attribute of Truth - the Real Name of Hashem, the ineffable one, to me.  Such a powerful and pure revelation of Hashem Himself forces me to lose myself - even the highest form of "me."  When that happens, I leave all constraints and preconceived notions I have of myself.  At that point, I no longer define myself as a "servant of G-d", as someone who learns this book or that book, or that I am a "prayer-er" more than a "learner" or vice versa. 

We are all now stuck in this final exile, and we are reminded of this again when we face personal challenges, and when we face global challenges as a Jewish nation.

However, if we have to wait, G-d forbid, another moment for our redemption from this exile, we should know, that we can experience personal redemption, and it's within our grasp.  What's the measuring stick to know if I escaped my personal Egypt? 

The answer is:  "I am Hashem that appeared to Avraham, to Yitzchak and to Yaakov, but my "Real" name, I did not reveal to them."

Avraham, Yitzchak, and Yaakov were also limited in their spiritual evolution, believe it or not.  Avraham espoused doing acts of kindness.  Yitzchak espoused self-refinement.  Yaakov espoused the study of Torah.  Yet in Kabalah they are all referred to as the "chariot" of Hashem - completely and utterly nullified to G-d.  But they expressed this self-nullification in an overt way fitting to their individual spiritual make-up.  Being that they are after all created beings, they are limited, and their spiritual character is also a limited being, even when it becomes a "chariot" to Hashem.

If the forefathers were stuck in such limits, then how can you or I escape our limits, and our personal Egypt?  Listen to Rashi who tells us, Hashem's real name is His attribute of "Truth."  When you find "Truth" you have found Hashem himself, and then automatically you leave Egypt.

To find Truth, you have to know what to look for.  So, what is "Truth"?

In Hebrew, the word for truth is Emet; spelled Aleph, Mem, Tuv.  Aleph is the first letter of the alphabet, Mem is the middle letter, and Tuv is the last letter.  Truth permeates everything and everywhere...from the beginning, through the middle and until the end.

The true litmus test of whether I have found truth is by looking at myself and asking myself, 'Do I live with the weather, or with G-d?'

If I live with the weather, then I'm happy when it's sunny and warm, and when it's cold and cloudy, I'm sad. 

When I live with the weather, when I have a sore-throat or I'm tired, maybe I learn less Torah, and pray with less devotion.

On the other hand, when I live with G-d, I follow His ways.  This means to leave life as a constant truth.  Constant truth does not change, and it is unshakable and immovable. No matter the weather or circumstances of life, my truth and commitment to it, does not change.  My commitment to meaning and values, to G-d and His service is unchanging and unshakable.  It does not shrink in the cold of life or fade in the darkness of exile.  It is constant - just like truth. 

So however I express my higher self, whether it is in prayer, in learning, in self-refinement, in doing mitzvot, good deeds, dedicating all that I have in life to G-d's sevice - all these things do not bend or sway, but they remain a constant.  Day in and day out, truth does not become something else.

There is no such thing as a "new" truth.  G-d is Truth.  The G-d within in each of us is Truth.  He is above change, and the piece of Him within each of us is also above change.

Hashem told Moshe we are leaving Egypt and the Jews will now know my real name - my attribute of Truth.

From the time the Jews left Egypt, over 3,000 years ago, Hashem made "Truth" available to each one of us.  If we let this absolute Truth permeate ourselves and our lives, it will bring each of us to the deepest and most meaningful life by losing the "self" in Hashem.

Even the highest form or self is a limited being.  To find Hashem and the ultimate truth will only happen when me and "my" limited view of myself disintigrates into being only an expression of Hashem in this world - then I too am above the weather, above circumstance, and above change. 

I am a walking, living, breathing expression of absolute Truth.  I leave Egypt and I experience personal redemption, here and now.

May we all realize the absolute Truth, absolutely, by Hashem revealing Himself and taking us out of this final exile, immediately, now!

- Freely based on Likutei Sichos Vol. 31, pg. 23-27