THE PRODUCT LIST
PART 1
RUCHNIUS IDEAS
· The Sefiras HaOmer Chart
· The Chag Log -- Your Spiritual Diary
· Life-At-A-Glance - The 25 Year Diary
· Talking Numerically-Significant-Minute Clock
· Gashmius Reports Magazine
· The Don't Wants Club
· The Conduit
DAVENING IDEAS
· The Geulah Siddur
· Removable Sticky Arrows
· The Prayer Pacer
· The Talking Brachos-For-Kavannah Machine
· The Birchas HaMazon Booklets
· The Krias Sh'mah al HaMitah Booklet
DIVEIKUS IDEAS
· The Ribone Phone
· The Shechinah Phone
· My Partnership Agreement With Hashem
· The Talking Diveikus Machine
· Diveikus Cards
· Letter From G-d
· Inspiring Quote From The Baal Shem Tov
· The "What A Wonderful World" Video with Louis Armstrong
· The To-You Turner
· The Yichudim Simulator
· Shabbos Meal Prayer
· The Geulah Club
· The Geulah Bracelets
· The Connector
· The Director
· Free Help on How to Get Closer to Hashem
· The Simulator
· Yeshivah Gedolahs Sing
· The Sleep Log
EMUNAH IDEAS
· The Prognosticator
· The Hashem's Protection System and Hashgachah System Integrity Alerting Machine
· The Heavenly Wake Up Service
· The Heavenly Fall Asleep Service
· The Heavenly Insect-Prevention Service
· The 40-Day Yisurim Log
· Free Help for Trouble With Emunah
· The Gratitude Book
SELF-HELP IDEAS
· The Ablator
· The Liberator
· The Excitement!!! Popper
· Mussar Songs
· The Identity Finder
· Your Personal-Weather Report
· The Frustration Tolerator
· The Work-On-Feeling-Significant Plaque
· The “Liberate Yourself By Saying No” Sign
· The Happy "No" Picture
LEARNING IDEAS
· Gemora Messages
· Video Shiurim From Our Gedolim
· Watch and Learn
· Eat-and-Learn Restaurants
· Read and Learn
· Call and Learn
· Fly and Learn
· Ride and Learn
· Portable Torah Facts
· The Talking Brachos-In-Learning Machine
· Wait-and-Learn
· Applause While Learning
· The Torah Pocket-Library
· The Thinking-In-Learning-Room Picture
· The Punishments Book
· The Kavanah Headband
· The Portable Arba Minim Buyer's Guide
· Free Help for Problems with Learning
· Complete Eyen Mishpat, Plus
· Succah-Builder's Guide, Concise
· Difference Between Inside and Outside Sixth
· The Handy Havdalah Chart
· The Parshios Chart
TZADDIKIM IDEAS
· The Arba Ammos Trainer
· The Reconfirmation-Of-The-Oath Plaque
ANTI-yetzer hora IDEAS
· The Mental Anti-yetzer hora Light Saber
· The Mental Anti-yetzer hora Flamethrower
· The Mental Anti-yetzer hora Machete Knife
· The Anti-Smoking Campaign
· The Anti-Overeating Campaign
· The Talking Silver Cigarette Case
· The Torah Diet
· The Maoz Tzur (Rock Of Ages) Battle Song
· The “You have to get more organized and take better care of yourself” Plaque
· Portable Torah Facts
· The Amalek Revealer
· The Disconnector
THE PRODUCT LIST
PART 2
TORAH TOYS IDEAS
· Toy Yeshivah
· Play Chasunah
· Toy Beis HaKinesses
· Play Shabbos Table
· Play Lail Pesach
· Play Simchas Torah
· Play Hakafos
· Toy Eged Bus, #1 or #2
· Toy Succah
· Play Hachnosas Sefer Torah
· Toy Western Wall
· Toy Noach's Ark
· Toy Eshel Avraham
TALMUD TOYS IDEAS
· Avodas Beis HaMikdash
· Mishkan and Shevotim in Midbar
· The Mishkan and 39 Melachos
· Avodas Parah Adumah
· Bikkurim
· Succahs, Kosher and Posul
· Toy Eglah Arufah
INTERPERSONAL IDEAS
· The Chutzpah Smasher
· The Feel-Their-Distress Ball
· Brachah Cards
· The “Leave Them The Way They Are.” Plaque
· The Find-The-Similarities Activity Book
THOUGHT IDEAS
· Thought Mail
· Thought Cleaners
· The Unwanted-Thoughts Scatterer
· The Thought Mail Scrambler
· The Interfering-Thoughts Counter
· The Thoughts Organizer
· The Eitz HaChaim Thought Guarder
TSHUVAH IDEAS
· The Point-Of-A-Needle Hole
· Removable Point-Of-A
Needle-Hole Stickers
· The Middah K'neged Middah Revealer
MIDDOS IDEAS
· The My-Own-Faults Finder
· The See-The-Good Glass
· See-Their-Good / See-Their-Bad Glass
· Bad Middos Ablatement Buttons
· Middos Refinement Buttons
· The My-Faults Book
· The Personality-Trait Blender
· The What's-Right-With-This-Picture Coloring Book
KABBALAH IDEAS
· The Kabbalah Alarm Clock
· The Identity Finder
· Megillas Esther, Revealed
MUSSAR SONGS
· Mussar Songs - home page
· Welcome To The Olum HaZeh Correctional Facility (Hashem’s Prison Planet)
· Everything That Happens
· Have A Smile For Everyone
· You Have That Fault Yourself
· Don’t Get Mad Or Hurt
· These Are Your Guides
· Make Your Enemy Your Friend
· Find A Word Nicer Than Stupid
· Everyone’s Had Better Days
· Just Don’t Get Angry
· A Nice Little Happy Day
· Give Me My Mussar With A Beat
MISCELLANEOUS IDEAS
· The Megillas Esther Holder
· The Soap-Remnant Remaker
· Free Help with Hiccups
ESSAY NUGGETS
· "I Saw An Upside Down World."
· The Down and The Up
· The Value of Low Self Esteem
· They Don't Play Basketball in Heaven
· Middah K'neged Middah
· On Yisurim
· “You have to get more organized and take better care of yourself.”
· "Good!"
· On Learning Torah L'Shmah
· On Looking For Happiness
· On The Animosity Between Father and Son
THE IDENTITY FINDER
Come find yourself.
Come find yourself.
1 (Baal Shem Tov on the Torah, parshas Ci Sisa, no. 23, from Tolodos Yaakov Yosef) Chesed in the place of kedushah Above is pleasure (delight), and when it is caught below in the klipah it is promiscuity…. And the line of Tiferes, when it is caught below in the place of the klipah is conceit. And the line of Gevurah below is anger and idol worship.
2 (Rav Dessler, Michtav Mi'Eliyahu, vol. 2, p.161, end of s.v. im nisbonain) …and the middos opposed to them from the side of evil they are those three middos that take a person out of the world (jealousy, desires and honor): jealousy - the opposite of Chesed; desires - the opposite of Gevurah, because the true matter of Gevurah is subduing the yetzer horrah; and honor - the opposite of Truth, because the apparent honor of This World is nothing but falsehood.
3 (Maharal, Yevamos 79a, s.v. gimmel) The middah of embarrassment is the middah of yirah (fear) and this is the middah of Yitzchak (Gevurah) because his middah is yirah.
4 (Matok Mi'dvash on the Zohar, Sisrei Torah, parshah Vayetzei 155a, p. 461) Tiferes is called Truth.
5 (Baal Shem Tov on the Torah, parshas Tisah, not 17, s.v. u’biair, from the sefer Ohr HaGanuz LaTzaddikim) Tiferes is the middah of rachamim (compassion).
6 (Maharal, Nesivos Olum, Nesiv HaAnavah, ch. 3, s.v. middas) The middah of gaavah (conceit) is the opposite of anavah (modesty, meekness).
7 (Baal Shem Tov on the Torah, Amud HaTefillah, #107, from the sefer Keser Shem Tov) Gaavah is from the world of Tiferes.
8 (Baal Shem Tov on the Torah, parshas Tisah, note 17, s.v. v’henei, from the sefer Ohr HaGanuz Latzaddikim) When the middah of Tiferes spreads out and comes down on a wicked person who is in the klipah, then he wants to praise and exalt himself.
9 (Rabbeinu Bachaya, parshas Vayikra 1:1, s.v. Shlomo) The middah of anavah (modesty, meekness) is the midpoint between the one extreme of gaavah (conceit) and the other extreme of shiflus (lowliness). And behold, the midpoint of every middah is the good way for a person to choose for himself and conduct himself in, and he should not lean to either extreme, which is a bad and bitter thing…. But regarding the middah of anavah we are warned that a person should turn himself toward the extreme of shiflus and not choose to remain in the middle path, lest he come close to the boundary of gaavah, which is a disgraceful middah and damages a person and disturbs him in his soul and body from the source of life and from eternal life. Regarding this, Chazal have said in their ethical teachings, Be very, very lowly of spirit. And they doubled the word “very” to teach a person that he should turn himself to the extreme that is shiflus, because the middah of anavah is magnificent and excellent and its advantage is great and evident to the eye.
10 (Baal Shem Tov on the Torah, parshas Shemos, note 13, from the sefer Otzer HaChaim) Bad Hod is admitting to falsehood and flattery; bad Yisod is immorality and associating with reshoyim; bad Malchus is to lord over the community not in the Name of Heaven.
2 (Rav Dessler, Michtav Mi'Eliyahu, vol. 2, p.161, end of s.v. im nisbonain) …and the middos opposed to them from the side of evil they are those three middos that take a person out of the world (jealousy, desires and honor): jealousy - the opposite of Chesed; desires - the opposite of Gevurah, because the true matter of Gevurah is subduing the yetzer horrah; and honor - the opposite of Truth, because the apparent honor of This World is nothing but falsehood.
3 (Maharal, Yevamos 79a, s.v. gimmel) The middah of embarrassment is the middah of yirah (fear) and this is the middah of Yitzchak (Gevurah) because his middah is yirah.
4 (Matok Mi'dvash on the Zohar, Sisrei Torah, parshah Vayetzei 155a, p. 461) Tiferes is called Truth.
5 (Baal Shem Tov on the Torah, parshas Tisah, not 17, s.v. u’biair, from the sefer Ohr HaGanuz LaTzaddikim) Tiferes is the middah of rachamim (compassion).
6 (Maharal, Nesivos Olum, Nesiv HaAnavah, ch. 3, s.v. middas) The middah of gaavah (conceit) is the opposite of anavah (modesty, meekness).
7 (Baal Shem Tov on the Torah, Amud HaTefillah, #107, from the sefer Keser Shem Tov) Gaavah is from the world of Tiferes.
8 (Baal Shem Tov on the Torah, parshas Tisah, note 17, s.v. v’henei, from the sefer Ohr HaGanuz Latzaddikim) When the middah of Tiferes spreads out and comes down on a wicked person who is in the klipah, then he wants to praise and exalt himself.
9 (Rabbeinu Bachaya, parshas Vayikra 1:1, s.v. Shlomo) The middah of anavah (modesty, meekness) is the midpoint between the one extreme of gaavah (conceit) and the other extreme of shiflus (lowliness). And behold, the midpoint of every middah is the good way for a person to choose for himself and conduct himself in, and he should not lean to either extreme, which is a bad and bitter thing…. But regarding the middah of anavah we are warned that a person should turn himself toward the extreme of shiflus and not choose to remain in the middle path, lest he come close to the boundary of gaavah, which is a disgraceful middah and damages a person and disturbs him in his soul and body from the source of life and from eternal life. Regarding this, Chazal have said in their ethical teachings, Be very, very lowly of spirit. And they doubled the word “very” to teach a person that he should turn himself to the extreme that is shiflus, because the middah of anavah is magnificent and excellent and its advantage is great and evident to the eye.
10 (Baal Shem Tov on the Torah, parshas Shemos, note 13, from the sefer Otzer HaChaim) Bad Hod is admitting to falsehood and flattery; bad Yisod is immorality and associating with reshoyim; bad Malchus is to lord over the community not in the Name of Heaven.
CURRENT STAGE OF PRODUCTION for The Identity Finder:
· Needs writing and producing.
· The questionaire needs to be written.
· The formula for determining the degree of saturation of each middah needs to be devised.
WANT TO HELP? Contact us.
For now, you can download a copy of the above The Identity Finder chart in PDF format for free by clicking here.
· Needs writing and producing.
· The questionaire needs to be written.
· The formula for determining the degree of saturation of each middah needs to be devised.
WANT TO HELP? Contact us.
For now, you can download a copy of the above The Identity Finder chart in PDF format for free by clicking here.
SELECTED RELEVANT QUOTATIONS FROM SEFORIM HAKEDOSHIM
· (Megillah 29a) Rav Ashi said, we hear from this that a person who is conceited is a blemished person.
· (Pesachim 108a) Rav Sheshesh is different because he is very delicate, because if he tastes anything in the morning, in the evening food would not please him.
· (Yoma 38b) A person can not touch that which is prepared for his fellow.
· (Yoma 71a) Rav Berachiah said, those are the talmidei chochomim who resemble women (Rashi: they are modest and of weak strength) and who do mighty deeds like men.
· (Maharal, Rosh HaShonah 18a, s.v. k’bnei) Because every person is one world and each person is created alone…. Because each person has his own level…. And he has a connection to the whole…. Because they are all tied together with one knot and ordered in one order, everything together, but there is to each person his own level.
· (Maharal, Yevamos 109a, s.v. hadevek) Man, by nature, is full of quarrels and squabbles.
· (Maharal, Nesivos Olum, Nesiv HaTzaddik, ch. 1, s.v. b’sefer) The wicked person is compared to a storm wind, which is a thing of force and is over quickly, and the opposite is the tzaddik who is not physically strong at all but is the foundation of the world, like the earth. For all the created creatures have movement, but the earth does not have the power of movement at all, and so it endures. So also the tzaddik, who is not physically strong, is the foundation of existence, like the earth.
· (Baal Shem Tov on the Torah, parshas Ki Sisa, note 17, from the sefer Ohr HaGanuz Latzaddikim) There are three middos: Chesed (kindness), Din (judgment) and Rachamim (compassion), and through these middos all creatures were created. And behold, the middah of Chesed is called the middah of Love…, and the middah of Din is called, in the Upper Worlds, the middah of Fear…, and the middah of Rachamim is called the middah of Tiferes (glory)…. And, according to the actions of the lower creatures, there is amplification of these middos, one more than the other, as is known. One time there is amplification to the middah of Chesed and one time the middah of Din is strengthened, and one time there is amplification to the middah of Tiferes, which is the middah of Rachamim. And since these middos mentioned above include all the created creatures, since they are the secret of Right, Left and Middle, therefore when there is amplification in the Upper Worlds of one of these middos, all the creatures immediately feel an awakening of this middah in themselves, since it spreads throughout all the creatures. And behold, when there is strengthening of the middah of Chesed in the Upper Worlds (the middah of Chesed is called the middah of Love), and when the creatures feel this, it comes out that the tzaddik, when this middah of Love is awakened in him, loves something related to a mitzvah: he learns Torah or serves Hashem with very strong love; which is not the case with the rasha, who, when the middah of Love is awakened in him, loves something related to sin and immorality. Similarly, when the middah of Din is strengthened in the Upper Worlds (the middah of Din being called the middah of Fear or Terror), then the middah of Terror or Fear is awakened in all the creatures. And behold, the rasha… does not take from the awakening of Fear within him to fear Hashem, rather he fears to give tzaddakah so that he won’t become poor himself, or he becomes afraid to fast so that he won’t die. But when the middah of Fear is awakened in the tzaddik, and he knows that this is the strengthening of the middah of Din in the Upper World, then he turns this fear to fear Hashem, the Glorious and the Awesome, to learn Torah and to do mitzvos and to pray with terror and great fear, and through this he sweetens the strict judgment in its root - meaning, that he makes only fear of Hashem from the Din, to fulfill His mitzvos and His Torah out of fear and terror of the judgment - fear of Hashem - and through this the judgments are sweetened. And behold, when the middah of Rachamim amplifies in the Upper World - the middah of Rachamim being called the middah of Tiferes (glory) - when the middah of Rachamim is awakened in the tzaddik, he certainly does not take the middah of Glory to himself, for the tzaddik definitely considers himself as nothing - therefore he praises and glorifies the Creator of the World with many songs and praises and glorifications of Hashem. But when the middah of Tiferes spreads out and comes down on a wicked man, who is in the klipah, then he wants to praise and glorify himself.
·(Baal Shem Tov on the Torah, parshas Yisro, no. 26, s.v. v’yisbachu) …as is known, that the klipah is formed from the kedushah and the person needs to metakein it (fix it up).
· (Sfas Emes, parshas Emor, year 632, s.v. b’med’) Hashem, be He blessed, has no end, and He has no measure or boundary, and the flowing of life from Him to the created beings is called Middah (measure, limit). And according to how a person accepts Upper Life among his middos, that is, to have the will and desire to bring all his middos of love and fear and conquering, etc., all to be conducted only according to the will of Hashem - according to how he brings the light from the First Point into the characteristics that are in his soul, so does the person drive away and purify himself from all the tumos and other wills that are not to Hashem.
· (Pesachim 108a) Rav Sheshesh is different because he is very delicate, because if he tastes anything in the morning, in the evening food would not please him.
· (Yoma 38b) A person can not touch that which is prepared for his fellow.
· (Yoma 71a) Rav Berachiah said, those are the talmidei chochomim who resemble women (Rashi: they are modest and of weak strength) and who do mighty deeds like men.
· (Maharal, Rosh HaShonah 18a, s.v. k’bnei) Because every person is one world and each person is created alone…. Because each person has his own level…. And he has a connection to the whole…. Because they are all tied together with one knot and ordered in one order, everything together, but there is to each person his own level.
· (Maharal, Yevamos 109a, s.v. hadevek) Man, by nature, is full of quarrels and squabbles.
· (Maharal, Nesivos Olum, Nesiv HaTzaddik, ch. 1, s.v. b’sefer) The wicked person is compared to a storm wind, which is a thing of force and is over quickly, and the opposite is the tzaddik who is not physically strong at all but is the foundation of the world, like the earth. For all the created creatures have movement, but the earth does not have the power of movement at all, and so it endures. So also the tzaddik, who is not physically strong, is the foundation of existence, like the earth.
· (Baal Shem Tov on the Torah, parshas Ki Sisa, note 17, from the sefer Ohr HaGanuz Latzaddikim) There are three middos: Chesed (kindness), Din (judgment) and Rachamim (compassion), and through these middos all creatures were created. And behold, the middah of Chesed is called the middah of Love…, and the middah of Din is called, in the Upper Worlds, the middah of Fear…, and the middah of Rachamim is called the middah of Tiferes (glory)…. And, according to the actions of the lower creatures, there is amplification of these middos, one more than the other, as is known. One time there is amplification to the middah of Chesed and one time the middah of Din is strengthened, and one time there is amplification to the middah of Tiferes, which is the middah of Rachamim. And since these middos mentioned above include all the created creatures, since they are the secret of Right, Left and Middle, therefore when there is amplification in the Upper Worlds of one of these middos, all the creatures immediately feel an awakening of this middah in themselves, since it spreads throughout all the creatures. And behold, when there is strengthening of the middah of Chesed in the Upper Worlds (the middah of Chesed is called the middah of Love), and when the creatures feel this, it comes out that the tzaddik, when this middah of Love is awakened in him, loves something related to a mitzvah: he learns Torah or serves Hashem with very strong love; which is not the case with the rasha, who, when the middah of Love is awakened in him, loves something related to sin and immorality. Similarly, when the middah of Din is strengthened in the Upper Worlds (the middah of Din being called the middah of Fear or Terror), then the middah of Terror or Fear is awakened in all the creatures. And behold, the rasha… does not take from the awakening of Fear within him to fear Hashem, rather he fears to give tzaddakah so that he won’t become poor himself, or he becomes afraid to fast so that he won’t die. But when the middah of Fear is awakened in the tzaddik, and he knows that this is the strengthening of the middah of Din in the Upper World, then he turns this fear to fear Hashem, the Glorious and the Awesome, to learn Torah and to do mitzvos and to pray with terror and great fear, and through this he sweetens the strict judgment in its root - meaning, that he makes only fear of Hashem from the Din, to fulfill His mitzvos and His Torah out of fear and terror of the judgment - fear of Hashem - and through this the judgments are sweetened. And behold, when the middah of Rachamim amplifies in the Upper World - the middah of Rachamim being called the middah of Tiferes (glory) - when the middah of Rachamim is awakened in the tzaddik, he certainly does not take the middah of Glory to himself, for the tzaddik definitely considers himself as nothing - therefore he praises and glorifies the Creator of the World with many songs and praises and glorifications of Hashem. But when the middah of Tiferes spreads out and comes down on a wicked man, who is in the klipah, then he wants to praise and glorify himself.
·(Baal Shem Tov on the Torah, parshas Yisro, no. 26, s.v. v’yisbachu) …as is known, that the klipah is formed from the kedushah and the person needs to metakein it (fix it up).
· (Sfas Emes, parshas Emor, year 632, s.v. b’med’) Hashem, be He blessed, has no end, and He has no measure or boundary, and the flowing of life from Him to the created beings is called Middah (measure, limit). And according to how a person accepts Upper Life among his middos, that is, to have the will and desire to bring all his middos of love and fear and conquering, etc., all to be conducted only according to the will of Hashem - according to how he brings the light from the First Point into the characteristics that are in his soul, so does the person drive away and purify himself from all the tumos and other wills that are not to Hashem.
The Identity Finder is based on the highly probable Kabbalistic possibility that each person represents a crystallization and materialization of one of the myriad permutations of Hashem’s middos (characteristics) - as represented by the Sefiros (see definitions in the chart below) - each middah being able to be divided into innumerable degrees of strength or “saturation.” For example, maybe one person would be born with the middah of Chochmah at a 63% level, the middah of Binah at a 97.85% level, that of Daas at 32.4%, Chesed at a 80.2%, Gevurah at a 43%, Tiferes at 76.4%, Netzach at 51.223%, Hod at 19.9%, Yisod at 77% and Malchus at 91.31%. This is further complicated by the fact that each middah is itself subdivided into the 10 “sub-middos,” i.e., Daas that is in Hod, Yisod that is in Netzach, Gevurah that is in Chesed, etc., which results in an infinite number of combinations - or people. (See our product, The Sefiras HaOmer Chart, for a further elaboration of these middos and sub-middos.)
Each of the middos translates into a certain personality characteristic (see the following chart). Our assumption is that each person represents one combination of a specific degree of “saturation” of each of these ten characteristics and one hundred subcharacteristics.
Each one of the combinations (which represents one person) is equally necessary and equally important - because each one must exist in order for the whole to be complete. And even though to our human way of thinking, some combinations are highly desirable whereas others could even be called despicable, yet to Hashem each one is needed and important.
The problems come about when the middos gets caught in the klipos - by the Sitra Achra (the “Other Side”). Then the characteristic is converted into its “evil” component. The following table, although simplified, will hopefully help to clarify things.
Another problem comes about when you learn through life’s experiences not to express the full measure of a certain middah’s saturation. For instance, you might start off being highly saturated with Chesed (kindness, love) and may learn, along the way, to be bitter and stingy; or, you might be highly saturated with Netzach (victory, accomplishment, leadership) and may learn to be frightened, withdrawn and inactive.
Therefore, the solution for your identity problem is that you should not try to be someone else whom you know or whom you think you know, because no matter how long or how hard you try, you won’t be able to become that person. You also should not even wish that you were someone else whom you know or whom you think you know, because by so wishing you are violating Lo Sachmod (don’t covet (meaning don’t wish you had what someone else has) [Devorim 5:17 -- quoted immediately below]). Hashem wants you to be who He made you. If He wanted you to have been someone else, He would have made you be that other person and someone else would have been you - but someone needs to be you. The easiest solution is for you to be you and let the other people be them.
Therefore, the solution for your identity problem is that you should not try to be someone else whom you know or whom you think you know, because no matter how long or how hard you try, you won’t be able to become that person. You also should not even wish that you were someone else whom you know or whom you think you know, because by so wishing you are violating Lo Sachmod (don’t covet (meaning don’t wish you had what someone else has) [Devorim 5:17 -- quoted immediately below]). Hashem wants you to be who He made you. If He wanted you to have been someone else, He would have made you be that other person and someone else would have been you - but someone needs to be you. The easiest solution is for you to be you and let the other people be them.
As you probably have heard many times already by now, the thing Hashem does want you to do is to be the best “you” that you can be, which means that you will turn everything to Him: all your middos that are in the klipos and all those that aren’t; to act the way He wants you to act and to think the things He wants you to think; to work on bringing all your middos out of the klipos and to use all your purified middos to do His will only.
By you being your best “you,” and by your not falling into the trap of the bad middos, bad thoughts, bad desires and bad actions that you see others around you falling into (see our product idea, The My-Own-Faults Finder), your own degree of perfection will pull everyone else closer toward their own individual degree of perfection, somewhat like a magnet. The more perfection there is in the world, the more everyone automatically follows suit. The opposite is also true.
It is doubtful whether you can change the initial degree of middah saturation with which you were born. Nevertheless, you can still have a full and satisfying life being “weakly saturated” in one or more areas. Not everyone needs to be a dynamic public speaker. However, regardless of its degree of saturation, each one of your middos will “shine” more, the more that you “polish” it by turning it to Hashem and by taking it out of the klipos.
The Identity Finder is a multiple choice, computer graded personality inventory, consisting of a variety of questions designed to identify the “degree of saturation” of each one of your middos, and the extent to which each one is caught up by the klipos. It gives you an evaluation of where you are starting from, and also gives you suggestions on where you should be heading. It’s available either in booklet form with an answer sheet that you fill out and send to us for interpretation, or as a CD-ROM disc for your computer that gives you the interpretation instantly (sorry, only one interpretation per CD).
By you being your best “you,” and by your not falling into the trap of the bad middos, bad thoughts, bad desires and bad actions that you see others around you falling into (see our product idea, The My-Own-Faults Finder), your own degree of perfection will pull everyone else closer toward their own individual degree of perfection, somewhat like a magnet. The more perfection there is in the world, the more everyone automatically follows suit. The opposite is also true.
It is doubtful whether you can change the initial degree of middah saturation with which you were born. Nevertheless, you can still have a full and satisfying life being “weakly saturated” in one or more areas. Not everyone needs to be a dynamic public speaker. However, regardless of its degree of saturation, each one of your middos will “shine” more, the more that you “polish” it by turning it to Hashem and by taking it out of the klipos.
The Identity Finder is a multiple choice, computer graded personality inventory, consisting of a variety of questions designed to identify the “degree of saturation” of each one of your middos, and the extent to which each one is caught up by the klipos. It gives you an evaluation of where you are starting from, and also gives you suggestions on where you should be heading. It’s available either in booklet form with an answer sheet that you fill out and send to us for interpretation, or as a CD-ROM disc for your computer that gives you the interpretation instantly (sorry, only one interpretation per CD).
ENGLISH TRANSLATION OF SOME OF THE ABOVE QUOTATIONS
The rest of the Hebrew quotations need to be translated into English.
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Not meant for people suffering from “identity theft,” rather The Identity Finder is meant for people who have “identity problems,” who have trouble “knowing who they are” -- either they wish they were someone other than who they are, wishing they had been born as someone else that they know who is “more this” or “less that;” -- or who have trouble feeling good about who they are.
In order to understand The Identity Finder, you must first understand a little about Sefiros - the Kabbalistic conception of how Hashem relates with the world. We can only perceive Hashem’s relation with the world according to the way we ourselves function. Therefore, we picture His relating to us and our world according to certain human personality characteristics or human actions and emotions - each one being called a Sefirah. We picture the Sefiros as being arranged in a vertical pattern (with Hashem at the top and the world at the bottom), and with a right side, left side and middle line. Each Sefirah in the middle line is a combination of the right and left Sefiros directly above it. The right side is generally characterized by kindness, the left side by strictness and the middle line as a combination of the two. The names of the Sefiros and their basic meanings are presented in the following chart. They are explained more fully below.
In order to understand The Identity Finder, you must first understand a little about Sefiros - the Kabbalistic conception of how Hashem relates with the world. We can only perceive Hashem’s relation with the world according to the way we ourselves function. Therefore, we picture His relating to us and our world according to certain human personality characteristics or human actions and emotions - each one being called a Sefirah. We picture the Sefiros as being arranged in a vertical pattern (with Hashem at the top and the world at the bottom), and with a right side, left side and middle line. Each Sefirah in the middle line is a combination of the right and left Sefiros directly above it. The right side is generally characterized by kindness, the left side by strictness and the middle line as a combination of the two. The names of the Sefiros and their basic meanings are presented in the following chart. They are explained more fully below.
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This explanation is longer than most of our explanations because this is one of our most important product ideas.