“The Kabbalists had a great insight when intuiting that the different worlds are utterly and holistically interconnected. In each and every one of them, the presence of the others is implicit. There will always be an emotional component in the spiritual world and vice versa, as there will be a mental component in the emotional world and vice versa.”


          Nilton Bonder (The Kabbalah of Food: Conscious Eating for Physical, Emotional and Spiritual Health)


Ten Ways to Destroy Your Life




Yosef Y. Jacobson

(Published on http://www.chabad.org/)


A traveler once was stopped by a highway robber who demanded his money bag at gunpoint. “Don’t shoot!” said the traveler “I’ll give you my money. But I will ask a favor of you. If I come home empty-handed, my wife will never believe that I was robbed, and will accuse me of having squandered my money on gambling or on liquor, and she will beat me mercilessly. Please do me the favor of firing several bullets through my hat, so I can prove to her that I was held up.”

        The robber saw no reason not to comply and shot several times through the man’s hat.

        “Thank you so much,” the traveler said. “But you don’t know my wife. She will say I punctured the hat and that these were not bullet holes at all. Here, take my coat and shoot several bullets through it at close range, leaving the powder marks. That will convince her for sure.”

        When the traveler saw that the last pull of the trigger hit an empty chamber and that the bullets had all been used up, he promptly pounced on the robber, knocking him to the ground, retrieved his money bag and fled.(1)


The Inner Thief


This story, told by Chassidic master Rabbi Nachman of Breslov,(2) conveys the tragic pattern of many a person’s life. We each have a thief, or a negative inclination, lingering within us. The thief continuously wishes to rob us of our inner goodness and spirituality. Yet many of us discover the willingness and the power to battle our thief only after he has fired all his bullets against us. Only after allowing our unhealthy addictions and impulses to consume our lives, do we realize that they are hollow and empty, and finally find the courage to subdue the thief and embark on the path of recovery.


The Ten Plagues


The ten famous plagues that are recorded in the Torah are not to be viewed as merely a set of supernatural occurrences that wrecked the Egyptian empire around 3,300 years ago. The Torah is not only a book recording ancient tales, but a blueprint for life, a manual for the development of the human race. Therefore, the episodes recorded in the Torah represent timeless, spiritual tales occurring continuously in the heart of each man.

        How are we to apply the story of the Ten Plagues to our personal lives in the 21st century?


Anatomy of the Soul


The Kabbalah teaches that every human soul is comprised of ten points of energy, ten characteristics that make up its inner personality. The first three form the subconscious identity of the soul and its cognitive powers. The final seven constitute the emotional persona of the soul. These ten characteristics, also known as the ten sefirot (“lights”) are enumerated in Kabbalah in the following manner:(3)


Hebrew Name

English Translation




Death of First-Born


















Devouring Beasts











Each of us was given a choice in life. We may either refine and repair these ten attributes so that they express our inner divine light, or we may pervert and corrupt these very attributes, by using them in unhealthy and immoral ways.

        Ancient Egypt, with its demonic program of systematically eliminating an entire people, the Hebrews, from the face of the earth, chose to embark on the latter path. The original Egyptian nation perverted all ten attributes of its soul. The negative energy engendered by the perversion of so many human spirits returned back to Egypt in the form of ten plagues that befell the country.

        In our personal lives, Egypt reflects a state of psychological dysfunction, in which one or many of the soul’s attributes become distorted and dysfunctional, hindering a human being’s ability for true self-actualization and fulfillment. This is indicated in the Hebrew name for “Egypt,” Mitzrayim, which may be translated as “inhibitions” or “constraints.”(4) When we fail to confront our own demons, our perverted attributes can return to us, too, in the form of psychological plagues.

        The Ten Plagues thus correspond to the Ten Sefirot (from the bottom up, as in the table above):


1) Blood — Destructive Confidence


The first plague, in which the Nile River turned into blood, was a physical symbol of the destructive confidence that became the hallmark of Egypt, the geographical as well as the psychological Egypt. Instead of a constructive confidence that builds one’s spiritual character and fosters sensitivity to others, “Egyptian” confidence breeds dominance and exploitation of other people.(5) When one’s perception of confidence becomes truly corrupt, it can lead that person to generate rivers of blood, as the Egyptians indeed did.

        The Nile River embodied the source of Egyptian confidence and security. Since little rain falls in Egypt, the country’s agriculture and sustenance are completely dependent on the Nile, therefore the ancient Egyptians actually deified the Nile.(6) The waters of the Nile turning into blood reflected the perverse state of a nation which turns its confidence into blood, using its position of strength and power to slaughter and butcher countless innocent human beings.


2) Frogs — Cold Intimacy


The second plague, in which swarms of frogs inundated Egypt, symbolized the cold and dispassionate intimacy characterizing a person who lives in a psychological Egypt.

        Frogs are cold-blooded amphibious creatures and they hatch in cold climates.(7) Female frogs usually deposit their eggs into water where they hatch into tadpoles. Also land-living frogs deposit their eggs in cold and moist holes.(8) Due to this, and to the fact that eggs deposited in this fashion receive no parental protection, frogs came to reflect in the Kabbalah an emotional state of apathy, detachment and coldness.(9)

        This condition robs a human being of the ability to experience genuine emotional intimacy with any other person a spouse, a child or a friend. The “frog” personality is the person who, when asked “What’s the difference between ignorance and apathy?” He replied, “I don’t know and I don’t care.”


3) Lice — Unhealthy Submission


 The third plague, in which the dust of Egypt turned into lice, reflected the symptoms of unhealthy submission.

        The attribute of “submission,” like all attributes of the soul, can be productive or destructive. To forever remain a humble student of life’s lessons is one of the noblest character traits an individual can possess. The ability to surrender one’s ego to a higher truth is the foundation for all spiritual growth, as is the capacity to confess an error or a wrongdoing. “May my soul be like dust,” is a daily Jewish prayer,(10) expressing our wish that we remain humble in the presence of life’s mysteries. That is healthy humility and submission.

        Destructive “Egyptian” submission is a humility that crushes one’s spirit and dulls its zest for life. In this type of submission, where one thinks of himself as a worthless creature who doesn’t matter, the perception of the self as useless dust develops into lice that demoralize and debase one’s life. Like the dust-turned-to-lice of Egypt, this type of humility sucks out a person’s blood, depriving him of his vitality and energy-flow.

        The holy Rabbi Aaron of Karlin put it in these words: “Depression is not a sin; yet what depression does, no sin can do.”


4) Devouring Beasts — Wild Ambition


The fourth plague, in which a swarm of devouring beasts attacked Egypt, is the physical symbol of unhealthy ambition.

        Ambition is one of the greatest gifts in life. Ambition is the engine that drives a person to achieve greatness and make a difference in the world. Yet if we do not refine this character trait, our ambitions can turn us into “devouring beasts” that crush and destroy the people we perceive to be standing in the way of the fulfillment of our goals.


5) Epidemic — Sly Compassion


The fifth plague, in which an epidemic annihilated the Egyptians’ cattle, served as the physical embodiment of the attribute of sly compassion, which, like an epidemic, harms people silently and inconspicuously.

        What is compassion? The Kabbalah teaches states that compassion is more powerful and more enduring then love. Love usually overlooks the flaws of a beloved one; therefore, when flaws do emerge, they may weaken the love, if not destroy it totally. Compassion, on the other hand, takes into consideration all the flaws of the individual in need of compassion and extends a helping heart and hand regardless.(11) This is holy compassion the ability of a soul to experience the pain and the needs of its fellow human being.(12)

        “Egyptian” compassion is sly, shrewd and deceitful. This well-finessed and seductive compassion is employed in order to exploit other people’s weaknesses for selfish purposes and destructive goals. When one uses compassion in this manner, it inflicts damage on a person in the silent deadly way of an epidemic.(13)


6) Boils — Brutal Rejection


The sixth plague, in which embers from a hot furnace hurled over the land developed into boils on the skin of the Egyptian population, was the physical symbol of cruel rejection.

        In Kabbalah, fire(14) embodies the emotion of rejection, the soul’s capacity to refuse a person or a thing.(15) Like fire, an act or a word of rejection may scorch or even demolish the one who is rejected. An additional connection between fire and rejection lay in the fact that fire surges upwards, moving away from earth. Rejection too constitutes an act of traveling inward and upward into one’s own world, removing one self from the people and the events in one’s environment.

        Yet a healthy soul needs to know how to reject as much as must know how to embrace. One is often called upon to refuse a destructive urge, to sever an unhealthy relationship, to say no to a spoiled child or an unethical business offer. That is healthy fire. It is a fire that destroys the negative in order to build the positive.

        However, when our inner capacity for rejection turns into hate, bitterness and cruelty, the embers of our soul become a destructive force. Like boils, they infect our lives and the lives of people around us.


7) Hail — Frozen Love


The seventh plague, in which produce-destroying hail descended upon Egypt, was symbolic of selfish love.

        If fire symbolizes rejection, it is water, naturally descending from a higher plane to a lower plane, that embodies the qualities of generosity and lovingkindness. In Kabbalah, the flow of love is compared to a flow of water, irrigating and nourishing a human soul with its refreshing vibrancy.(16)

        Yet, a person who finds himself in “Egyptian” bondage knows only an icy love–a love that is based entirely on self-seeking motives and self-centered considerations. This person’s rain-like flow of love becomes cold and frozen like hail, harming his loved ones in stead of nurturing them.(17)


Va’eira and Bo: From heart to mind


It is not a coincidence that the ten plagues are recorded in two different sections of the BibleThe first seven in the Parshah of Va’eira (Exodus 7:19-9:35), and the final three in Parshah of Bo (Exodus 10:1-12:33).

        The first seven plaguesblood, frogs, lice, devouring beasts, epidemic, boils and hail–reflected the Egyptian perversion of the seven emotions: confidence, bonding, submission, ambition, compassion, rejection and love. The last three plagues–locust, darkness and the death of the first-born–represented the more severe corruption of the intellectual faculties and super-conscious dimension of the Egyptian soul.

        When one’s emotions and instincts are impaired, the sane and objective mind offers hope for healing. But when a person’s mind starts playing ugly games with him, the path toward recovery becomes that much more painstakingly challenging.


8) Locust – Perverted Intelligence


The eighth plague, in which invading locusts left nothing green throughout Egypt, served as a symbol of the destructive consequences of a corrupted mind.

        The ability of intellectual inquiry and scrutiny remains the singular most precious gift of the human race. It allows us to explore the universe, improve our lives and discover the higher moral calling of the human family. Yet the very same power may serve as a tool to rationalize every evil practiced under the face of the sun, and to justify every destructive lifestyle or habit.

        Like the locust swarm that consumed all the existing plants of Egypt, leaving in its wake a barren soil, the corrupt mind can uproot every existing moral structure and every established sacred foundation, leaving in its wake a desolate society bereft of spiritual values or absolute principles. This is the tragedy of Egypt-like intellectualism, where one becomes so open minded that his brains fall out.(18)


9) Darkness — A Locked Mind


The ninth plague, in which a thick darkness pervaded Egypt, reflected the inability of the inhibited “Egyptian” soul to actualize its faculty of conception.

        The power of conception is the ability of one’s mind to conceive a new and original idea that was previously inaccessible. How? By the mind keenly realizing its limitations and borders, suspending its intellectual ego and opening itself up to a higher light, the previously inaccessible truth can emerge and illuminate the mind’s newly created empty space.(19)

        When a person is arrogant and smug, he denies his mind the ability to experience illumination. He forces himself to remain in darkness, constricted forever to his own narrow vision of life.


10) Death of Firstborn — Death of Identity


The tenth and final plague, during which the first-born of Egypt died, was the most devastating of all. It reflected the fact that the Egyptian abuse of the soul did not only affect its conscious faculties, but went on to distort and destroy its super-conscious forces as well.

        In the Kabbalah, the first-born member of a family is symbolic of the first-formed instincts and motives of a soul that lie beneath the surface of the conscious self. That dimension of the personality is usually more difficult to violate because it is hidden and inaccessible. But a lifestyle of ongoing addiction and abuse will ultimately bring about the death of the first-born, or the death of the super-conscious element of one’s soul.(20)

        This was the final “bullet” that put an end to the vicious cycle of Egyptian addiction and abuse. The Jewish people were set free and they were well on their way to receive the Ten Commandments.

        What are the Ten Commandments? They correspond to the ten plagues.(21) Just as the plagues reflected the perversion of the ten faculties of the soul, the Ten Commandments represent the path of spiritual healing in each of these ten faculties, allowing all ten of them to express the harmony and splendor of man’s Divine essence.(22)




  1. Not Just Stories by Rabbi Abraham J. Twerski, pp. 146-147.

  2. Rabbi Nachman (1772-1810), a great-grandson of the Baal Shem Tov and one of the most emotionally charged masters in the Chassidic world, would regularly convey his ideas through stories and parables.

  3. See Tanya chapters 3 and 6.

      The origin of the idea of the ten sefirot is in the ancient Kabbalistic text Sefer Yetzirah, chapter 1, and is central to all writings of Kabbalah and Chassidism. The names of sefirot are derived from Biblical verses (Exodus 31:3; I Chronicles 29:11) and, while they do not appear in Sefer Yetzirah itself, they are documented in the classical Kabbalah literature. For a more elaborate treatment of the ten sefirot, see Rabbi Aryeh Kaplan’s English translation of Sefer Yetzirah (1990), chapter 1; Ten Keys for Understanding Human Nature (Rabbi Mattis Kantor, 1994); A Spiritual Guide to the Counting of the Omer (Rabbi Simon Jacobson, 1995).

      The sefirah of Daat, or personal application, is not present in the list given here. For, as the Kabbalists explain, the two sefirot of Keter and Daat are interchangeable, because the power of applying an idea to one’s personal life exists inasmuch as it is experienced in one’s super-conscious self (See Sefer HaMammarim 5670, pp. 112-143).

  4. Cf. Torah Ohr 57, 64 and 71; Likkutei Torah, Behaalotecah 33a.

  5. See Midrash Rabbah, Shemot 1:34; Targum Yonatan and Rashi to Exodus 2:23.

  6. Midrash Rabbah, Shemot 9:9.

  7. Commentary of Rabbi David Luryah (19th century Rabbi of Bichov, Russia and author of Chidushei HaRadal on Midrash Rabbah) to Shemot Rabbah 10:2. Thus, the Midrash relates, that the frogs that inundated Egypt cooled all of the burning ovens of the Egyptian people, not allowing them to bake any bread or cake (Shemot Rabbah ibid.).

  8. Some frogs attach their eggs to water plants; others lay the eggs in damp moss or attach them to the limbs or leaves of trees overhanging the water.

  9. Likkutei Sichot Vol. 1 p. 122.

10. Talmud, Berachot 17a, said at the conclusion of the thrice-daily Amidah. Cf. Abraham’s expression in Genesis 18:27.

11. Sefer HaMammarim 5665 p. 48; Likkutei Sichot Vol. 12 pp. 64-65 and references noted there.

12. The word “compassion” comes from the Latin com and pati, meaning to suffer together.

13. The point becomes clearer when the epidemic plague is contrasted with the plague of hail that also annihilated the cattle of Egypt. The former occurred silently, while the latter was performed with lots of commotion (Zohar vol. 2 p. 31b). The difference between the two is further indicated in the Hebrew names of the two plagues: Dever (epidemic) and Barad (hail). Both words consist of the same three Hebrew letters. But while in the word Dever, the letter beit is “subdued”, in the word Barad, it is not (Zohar ibid.). All of this reflects the nature of sly compassion, which kills silently.

14. Both the source of, as well as the meaning of Hebrew termShchinfor the 6th plague being fire and heat (see Rashi to Exodus 9:9).

15. See Tanya chapter 50; Sefer Halikkutim Tzemach Tzedek under the entry of Eish and references noted there.

16. Talmud, Taanit 7a; Tanya chapter 4.

17. This explains the mystical significance behind the fact that the hail that fell in Egypt had burning flames within it (Exodus 9:24). The cold and icy individual is also aflame–he is fired with self-love and ablaze with egotistical passions. Indeed, it is his excess of inner heat that is the cause of his icy exterior. Thus, the hail that fell in Egypt, icy without and fiery within, reflected the nature of “Egyptian” love: coldness displayed toward other people coupled with warmth displayed toward one’s self (Reshimot by the Lubavitcher Rebbe, # 27).

18. Thus King David declares: “The foundation of wisdom is the fear of G-d” (Psalms 111:10. Cf. Talmud, Berachot 17a).

19. Tanya, chapters 3, 18 and 35.

20. See Zohar, Vol.II, 29a. Sefer Hammamarim 5566 by Rabbi Schnuer Zalman of Liadi, pp. 98-99. Sefer Halikkutim (Tzemach Tzedek) under the entry Bechor and references noted there.

21. Seder Hayom. Geulas Olam Hagadah by the Chida. Sefat Emmet and Shem Meshmuel, Parshat Va’eira.

22. This essay is based on the writings of Kabbalah and Chassidism. See Zohar mentioned in footnote #. Shaar Hapsukim (by the Arizal) Parshat Va’eira. Siddur Rabbi Yaakov Emdin, Haggadah Shel Pesach. Yalkut Reuvani (by Rabbi Avraham Reuvan HaKohen Sofer) Parshat Va’eira. Minchat Eliyahu (by Reb Eliyahu HaKohen), chapter 24. Pri Tzaddik (by Rabbi Tzadok HaKohen of Lublin), Parshat Bo. The psychological interpretation of the soul’s faculties in their constructive and destructive patterns is based on the writings of Chabad Chassidism.



Rabbi Yosef Y. Jacobson is editor of Algemeiner.com, a website of Jewish news and commentary in English and Yiddish. Rabbi Jacobson is also a popular and widely-sought speaker on Chassidic teaching and the author of the tape series “A Tale of Two Souls.”



“The matter that is called Sefirot is like ten changeable vessels different in kind from each other, however the emanation and the light that passes through them from the Ein Sof is one, and from its perspective there is no plurality…..It is like ten glass vessels different in colouring. A well of fresh, clear, and pure water passing through them makes the ten different-coloured vessels appear to change so that they look like ten wells. This is the case because the water passing through each vessel will appear different from the outside according to the colouring of the vessel. In actuality, the water passing through all of them is one.”


–  Abraham Yagel (Gei Chizzayon)