There are several connections throughout our life. Attachments are embedded within other attachments. The spiritual life is about progressively letting go of these attachments since it is only by doing so that we may achieve freedom from oppression.
The Aramaic root עבר (ʕ(ayin)-b(bet)-r(Resh)) relates tocrossing over and the beyond. Considering that other names for descendants of (Sham) also stand for places, (ābar) can also be considered the name of an area, perhaps near (Ashauar). A number of medieval scholars such as Michael the Syrian, Bar Hebraeus, and Agapius the Historian mentioned the prevailing view, that the Hebrews had received their name from (ābar), while also pointing out that according to others, the name “Hebrew” meant “those who cross”, in reference to those who crossed the Euphrates river with (Abaram) from (Auar) to (Kharan), and then to the land of (Kanaān).
Stage 1
We must first separate ourselves from material possessions and let go of our desire for these things and hold onto them. This does not imply that we must abandon all our things; rather, it means that we must arrive at a point where we are free of our attachment to them. Realizing that financial possessions will never offer us true happiness is something we need to do.
Gen 45:16 V'hakol and the kol voice, sound, was heard in the house of Pharaoh, saying, Yosef's brothers are come: and it was pleasing in the eyes of Pharaoh, and his servants. Gen 45:17 And Pharaoh said to Yosef, “Say to your brothers, ‘Do this; load your animals, and go, head to the land of K'naan (Lowland, humility); Gen 45:18 And fetch your father and your households, and come to me: and I will give you the good of the land of Mitzrayim Egypt, and you shall eat the fat of the land. Gen 45:19 Now you are commanded, do this; take wagons out of the land of Mitzrayim Egypt for your little ones, and for your wives, and bring your father, and come. Gen 45:20 Also regard not your possessions; for the good of all the land of Egypt is yours.
And The Voice was heard saying in the massive home, “Mercy has added his brothers to you”.
Due to his status as Egypt's ambassador and the many obligations he had, especially during this time of famine, Joseph was unable to go up to get his father directly. As a result (for Pharaoh's sake), he is exceedingly explicit in his instructions to his brothers. Pharaoh's connection with Joseph is certainly a favorable one that extends beyond politics and ruling-class concerns. He lavishes the brothers with hospitality and gives Joseph the opportunity to lavish them with provisions and promise fruitful land upon their return.
Don't be concerned about your stuff; all the goodness that comes from the land of distress is yours.
Adversity teaches us that physical possessions are meaningless in comparison to the spiritual lessons we discover through the difficulties we face.
Stage 2
The next step is to separate ourselves from environments that we assume "belong" to us. In this unpredictable world, we seek security and stability by clinging to something practical. However, no matter how much we like a location, we can never keep it. Neighborhoods, cities, and countries are always evolving. People and families are always on the go. Nothing in this world is permanent, and nothing stays the same.
Even if we were able to somehow maintain the current conditions, we would still lack assurance. A fire can destroy our house. A conflict or a tragedy might wreak havoc on our nation. There is no genuine safety in belonging anyplace, and there is no actual safety in a geographical location.
And Jacob prosecuted his journey toward Haran, and he reached Mount Moriah, and he tarried there over night near the city of Luz. And Yahuah appeared there unto Jacob that night, and he said unto him: I am Yahuah, the Yah of Abraham, thy father, and the Yah of Isaac, the land wherein thou liest, to thee will I give it, and to thy seed; and behold I am with thee and will keep thee in all places whither thou goest, and I will multiply thy seed as the stars of heaven, and I will cause thy enemies to fall down before thee, and when they shall wage war against thee they shall never pre vail over thee; and I will bring thee back unto this land in joy and gladness, with children and with great wealth. And when Jacob awoke from his sleep, he was exceedingly joyful at the vision which he had seen, and he called the name of that place Bethel (the house of God). And Jacob arose from that place much rejoiced, and when he walked his feet felt light to him for gladness, Genesis 28:
On the other hand, when we advance spiritually, we start to realize that home is a spiritual term of "place" rather than a specific location. Anywhere יהוה Elohym is, that is home. Even amid close relatives and friends, we feel homeless and abandoned when the divine is not present.
“All the families of the earth shall bless themselves by you.”The commentators are divided. Rashi (11th c. France) imagines people literally using Abraham's name as a blessing: “A man says to his son: ‘May you be like Abraham. Ramban (12th c. Spain) suggests that the nations will be blessed because of the merit of Abraham. These interpretations emphasize the distinctiveness of Abraham and his family.
A certain group of commenters present an alternative viewpoint. They draw attention to the fact that the Hebrew root "b-r-ch," which nearly invariably denotes "blessing" (as in "Baruch Atah," "Blessed are You," etc.), also denotes "to graft" one plant onto another in horticulture. The seventh promise is translated as "All the families of the earth shall be grafted onto you." having the knowledge that "the families of the earth shall be mixed into your family." Further explanation is provided in the commentary Chizkuni (13th century France): "The leading families of the land will be mixed with you, so that you won't be considered foreigners or strangers among them."
Stage 3
The next step is for us to distance ourselves from others and let go of our ties to acquaintances, coworkers, spouses, and kids. We frequently behave as though others are our property and treat them like things to win their trust and loyalty. However, they are not actually ours in the slightest. Elohym יהוה is the owner of them all.
Our friends and coworkers are the only companions on the journey. Our parents are Divine suppliers who provide us withlove and affection. Our children are souls entrusted to us to care and nurture, to guide and encourage until they can "spread their own wings."
• Deuteronomy 7:6 For thou art a holy people unto Yauhahthy God: Yauhah thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth. • Exodus 19:5 Now therefore, if ye will hearken unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; • Deuteronomy 26:17 Thou hast avouched Yauhah this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordinances, and hearken unto His voice. 18 And Yauhahhath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments; 19 and to make thee high above all nations that He hath made, in praise, and in name, and in glory; and that thou mayest be a holy people unto the Yauhah thy God, as He hath spoken. {P} (avouch (v.)1550s, "affirm, acknowledge openly;" 1590s, "make good, answer for," from French avochier "call upon as authority," in Old French "call (to court), advocate, plead (a case)," from Latin advocare "call to" as a witness (see advocate (n.)).)
Stage 4
After we have separated from items, locations, and people, we must now detach from thoughts derived from our life's experience. We might have spent twenty or thirty years honing our craft. We may have achieved celebrity and distinction in our chosen field. However, our knowledge is really an illusion. We are all in the dark about the vast unknowns of human existence. Nobody knows where we came from or where we will go after death. We have not identified the significance of our existence or our lives on this earth. True knowledge begins with the realization that we know nothing at all.
• Proverbs 1:2 To know wisdom and instruction; to comprehend the words of understanding; 3 To receive the discipline of wisdom, justice, and right, and equity; 4 To give prudence to the simple, to the young man knowledge and discretion; 5 That the wise man may hear, and increase in learning, and the man of understanding may attain unto wise counsels; 6 To understand a proverb, and a figure; the words of the wise, and their dark sayings. 7 The fear of Yauhah is the beginning of knowledge; but the foolish despise wisdom and discipline. {P} • Proverbs 18:15 The heart of the prudent (acting with or showing care and thought for the future.) getteth knowledge; and the ear of the wise seeketh knowledge. • Proverbs 2:1 My son, if thou wilt receive my words, and lay up my commandments with thee; 2 So that thou make thine ear attend unto wisdom, and thy heart incline to discernment; 3 Yea, if thou call for understanding, and lift up thy voice for discernment; 4 If thou seek her as silver, and search for her as for hid treasures; 5 Then shalt thou understand the fear of the Yahuah, and find the knowledge of God. 6 For the Yahuah giveth wisdom, out of His mouth cometh knowledge and discernment; 7 He layeth up sound wisdom for the upright, He is a shield to them that walk-inintegrity; 8 That He may guard the paths of justice andpreserve the way of His godly ones. 9 Then shalt thou understand righteousness and justice, and equity, yea, every good path.
Stage 5
We must disconnect from our beliefs once we have separated from our thoughts. We all grow up with a set of values that we hold dear. We cling to such ideas no matter what occurs in our lives. We believe that upholding our point of view is our spiritual obligation. However, the spiritual life does not begin until we recognize the limitations and flaws in our own attitudes, when we begin to extend our consciousness, and when we embrace Elohym יהוה truths as written in torah.
The laws and teachings of the Torah are what YAH (the source of all truth) considers to be the definition of truth, as seen in Psalms 119. Psalms 119: 163 states: I hate and abhor falsehood;I love Your teaching. Take note of the contrast between "falsehood" and "Your teaching." The teachings of YAH, which we devote (as if by a vow; by a formal or solemn act, set apart or consecrate; consecrate:) to be the Torah, are the ones that are specifically mentioned in this passage. Thus, it is clear from our context cues that Truth is defined as the Torah's commandments. As a result, everything that seeks to contradict the Torah's teachings would be considered untrue.
Comprehending the difficulty of interpreting the meaning of the Scriptures is crucial. This information also helps us to understand why Christianity's teachings have fallen apart since they aim to disprove Torah's teachings, which are Truth. The Torah is embodied in YAH's precepts, and they must not be disregarded. False teachings assert that we are not required to uphold the precepts that our ABBA constructed in Torah.
• You reject all who stray from Your laws, for they [who stray] are false and deceitful. (118) • they have violated Your teaching. (126) • Truly by all [Your] precepts I walk straight; I hate every false way. (128) • men do not obey Your teaching. (136) • Your word is exceedingly pure, and Your servant loves it. (140) • Your teaching is true. (142) • all Your commandments are true. (151) • I know from Your decrees of old that You have established them forever. (152) • Truth is the essence of Your word; Your just rules are eternal…my heart thrills at Your word. (160-161)
The scriptures mentioned above declare what is true in YAH's sight, but they also show the writer's love for the truth, which we must also have if we want to have a deeper connection with our ABBA. If we value the truth, we must consult YAH's word for the solutions.
• "Truth is the Holy One's seal, blessed be He," The term "truth" is a translation of the Hebrew word for truth, "emet," which is made up of the letters "alef," "mem," and "tav." everywhere there is truth, the God of truth is there, and everywhere there is lie, His absence is felt.Both the prophet and the psalmist assert that their individual evidence are true: "The Lord God is truth" (Jeremiah 10:10) and "Thy Torah is truth" (Psalms 119:142). • According to Psalms 15:2, "And speaks the truth in his heart," the prophet says of his people: “They have taught their tongue to speak lies, they weary themselves to commit iniquity” (Jeremiah 9:4). The Holy One, blessed be He, hates a person who speaks one thing with his tongue and another with his heart. This is a fundamental prohibition in Hebrew culture. The phrase "Torah of truth" indicates that truth is a separate entity with its own existence, which is precisely how the Torah defines emet.
• Proverbs 28:9 He that turneth away his ear from hearing the law, even his prayer is an abomination 10 Whoso causeth the upright to go astray in an evil way, he shall fall himself into his own pit; but the whole-hearted shall inherit good.
Stage 6
We go on to separate our expectations for the good deeds we hope to perform in this world after letting go of our rigid set of beliefs. Whether we want to save the world or just lead respectable lives, there comes a point when we must abandon allour goals and acknowledge that the Almighty is the one who wrote the story. What happens in our lives is predetermined by HE who Controls our Destinies. We can make complex mental barriers and make as many plans as we want, but none of them will materialize if Elohym יהוה is not involved. Even if they succeed, it will only be temporary and restricted in scope.
On the other hand, if the energy of the Timeless Boundless Elohym יהוה is behind a project, then there is nothing that can stand in its way. Against all odds, the work will come to fruition. Even without any apparent effort on our part, funds, people, or any other needed resource will be provided, if it is the Elohym יהוה will that is being done.
• Jeremiah 29:10 For thus saith Yahuah: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place. 11 For I know the thoughts that I think toward you, saith Yahuah, thoughts of peace, and not of evil, to give you a future and a hope. 12 And ye shall call upon Me, and go, and pray unto Me, and I will hearken unto you. 13 And ye shall seek Me, and find Me, when ye shall search for Me with all your heart.• Psalm 32:8 8 'I will instruct thee and teach thee in the way which thou shalt go; I will give counsel, Mine eye being upon thee.'.
• Proverbs 16:9 9 A man's heart plans his way; but Yahuahdirecteth his steps.
• Proverbs 3:5-6 Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.
Stage 7
Having let go of our aspirations, the process of detachment then goes a step deeper: now we need to detach from the personal ideals that we have established for ourselves.
We create our version of who we are and what we want to become as we mature in life. As the years pass, we keep pushing to live up to this ideal by stressing and concealing those aspects of our personalities that fall short. Then, at some point in the path of our spiritual growth, we come to the realization that what we desire to become is not as important as what the Eternal One יהוה wants us to be.
As our viewpoint begins to change and we learn more about the exact attributes that the Eternal One יהוה desires from us, this is a period of great crisis in our lives. The traits we originally considered to be our strengths may now appear to be our weaknesses, whereas the traits we once considered to be our strengths may now appear to be our strengths.
We shall face an enormous threat to our self-identity as this inner transformation process evolves. But if we want to advance in our spiritual lives, we must let go of our own conceptions of who we should be and work on acquiring the traits that the Elohym יהוה values in us.
• Jeremiah Chapter 9: 11 Who is the wise man, that he may understand this? And who is he to whom the mouth of the Yahuah hath spoken, that he may declare it? Wherefore is the land perished and laid waste like a wilderness, so that none passeth through? 12 And Yahuah saith: Because they have forsaken My law which I set before them, and have not hearkened to My voice, neither walked therein; 13 But have walked after the stubbornness of their own heart, and after the Baalim, which their fathers taught them. • Jacob aspired to live in shalva, or serenity, and "dwelt" (lived in or in a specific location). He believed that he had arrived at his intended destination—the location where his fathers lived—and that his interactions with Laban and Esau were at an end. After this, everything went without a hitch. • However, as luck would have it, his issues with Joseph eventually "jumped on him." He never expected that his favorite kid and the complexities of his own family would radically upend and alter his life. Jacob then went through a period of complete unpredictability and shock, which culminated in his exile to Egypt. He was unable to just die there; he could not even dwell in the country of his fathers.Man plans, God laughs is a proverb that sums up this lesson in four simple phrases. It has also been stated as "Man proposes, God disposes."
You could suggest that we need to separate from our past since we are still hanging on to both the positive and negative situations. The great times that we hoped would never end must be let go of. We also need to move past the traumatic experiences that we wish never occurred. The past is over and won't be seen again. Whatever seems to have been nice to us, there is better to come. Whatever seems to us to have been awful is no longer relevant since it has been buried and is now a part of another "incarnation."
• Let's examine the blessing's significance to Torah study and how the text itself references to this shortcoming. Isaiah criticized the Hebrews for serving Yah "command by command, line by line, a little here and a little there" (Isaiah 28:10). His criticism of them was based on their failure to combine the performance of all the mitzvot into a single act of worship for Yah. Yah is One, and His will is One as well. He asks mankind for one thing and one thing only. It states in the verse: • Deuteronomy Chapter 10:12 And now, Israel, what doth Yahuah thy Yah require of thee, but to fear the Yahuah thy Yah, to walk in all His ways, and to love Him, and to serve Yahuah thy Yah with all thy heart and with all thy soul; 13 to keep for thy good the commandments of Yahuah, and His statutes, which I command thee this day? • Yah expects us to be mindful of His presence, as well as of our responsibility to imitate Him and carry out His will. The 613 mitzvot are all acts of trust in Yah. Somaintaining a Torah life involves more than just abiding by the 613 laws. Understanding each mitzvah's consequences in the context of the overall Divine will, which must guide our behavior and worldview, is the aim. One must listen to Yah 's voice, and an understanding of the consequences and meaning of those mitzvot in their larger context, in addition to fulfillingYah's instructions. It is insufficient to follow the Torah "rule by rule," without regard for the facets of the Divine will that each commandment reveals. • Jacob said to Esau, "I lived with Lavan and kept all 613 mitzvot, and I didn't learn from his evil deeds." Observing the 613 commandments and avoiding picking up Laban's wicked habits are two different things. One can only develop a Torah perspective, a character, and a lifestyle that prevents being influenced by Laban's bad deeds if they actively seek God's will inside the mitzvot. • That was the institutional flaw that led to the destruction of the Temple. They learned Torah and observed the mitzvot, although they did it recklessly: "...Within their mouths and lips do they honor Me, but their hearts are far from Me, and their fear of Me is as a commandment of men learned by rote." (Isaiah 29:13) • Not the Torah, but "They forsook My Torah." They were unable to discern Yah 's will as it is revealed in the Torah, as well as My voice. As a result, they were unable to follow the Torah's precepts or to make it their exclusive source of guidance. The failure to make a blessing before learning represents all of this. The first words of the benediction are "asher kidishanu b'mitzvosav (“who makes us holy through commandments.”) the mitzvot is meant to sanctify us and arouse us to holiness.
Stage 8
We also need to detach from the future: all the dreams and plans that we have about how our life will turn out. The Creator יהוה is full of surprises, and the consequence that He/ She will lead in directions that we could never have imagined in our wildest dreams. But for His/her to do so, we must let go of our own conceptions of what will be we must make ‘space' in our heart for the Elohym יהוה to inspire us, create room for the Eternal Plan to unfold.
Conclusion
Everything at these levels of detachment is preparing us for the terrifying phase where we must let go of our own will and our own identity and surrender everything to the "Elohym." We have the freedom right now to transform into who we truly are and meet our true Self.
• The second blessing demonstrates that the goal of Torah is to create "yodei shemecha” (yodei'a (a man of wisdom and knowledge) adam (humankind, man, ... (tabernacle) Mishkan Shemecha (the Dwelling Place of Thy Name))" those who are aware of and model the qualities of Yahthose who will fully embody the Torah personality. • The ultimate objective of the Land of Israel is to establish a perfect, holy environment in which to perform mitzvot so that the Hebrew people might live a fully Torah existence. However, when Jews keep mitzvot just out of obligation and without the desire to live a fully Torah-compliant life, the need for the land is disregarded, and its physical devastation ensues. That is the lesson that Jeremiah learned from Yah. • The third blessing stresses that we are a nation of Kohanim and a holy people, having been selected by Yahout of all the nations in the world. The blessing exhorts us to think about the significance of the words rather than just hear them. • Lastly on must be welling to sacrifice in order to be set apart, and know that that sacrifice is more valuable that anything you can ever obtain.