In the Passover Hagada, before launching into the Exodus story the rabbis praise G-d and then specify their audience (as the Four Children). Yet the terms used to signify Divinity in this brief tribute allude to the two modes of providence God employs to assure that creation achieves its success.
This document provides guidance for understanding and properly reciting the Quran. It emphasizes that the Quran is Allah's greatest blessing that will guide one to success in this life and the next. It stresses the importance of having faith that the Quran is Allah's revealed word and reciting it with sincerity and readiness to change one's attitudes and behavior according to its teachings. The document advises developing proper attitudes of heart and mind, including firm faith, exclusive purpose of seeking Allah's guidance, acceptance of the Quran's truth without doubt, and willingness to change. It warns of Satan's attempts to distract and encourages seeking refuge in Allah.
The document discusses Terah, Abram, and their journeys. It states that Terah took Abram and others from Ur to go to Canaan but settled in Haran until his death, failing to reach his goal. In contrast, when God called Abram to leave, Abram departed Haran and reached Canaan, refusing to settle where his father did. The document emphasizes that God's will is for his children to overcome obstacles and not settle, using Abraham as an example of one who decided to pursue God's vision and succeeded in accomplishing his goal.
YV BKII CH12 The Greatness of True KnowledgePardeep Sehgal
Rama, I honour you as one of a perfect mind. You know what to ask and you understand what is spoken to you. Therefore I will continue speaking to you respectfully.
Be still, keep your mind fixed in yourself, and attend to knowledge. Be free of pride and passions and incline yourself to pure truth. Whatever business or investigation someone undertakes, it must be brought to a happy conclusion that tends towards his peace and tranquillity.
One obtains the capacity for yoga by discussing the scriptures in the company of good people, which alone can provide us with the great charm of spiritual knowledge.
The journey of this world is delightful to one who, after the removal of his errors and dispersion of the cloud of his ignorance, has come to the knowledge of truth.
Personal siddur Techno-Tiflah project. This siddur is the result of a student siddur project developed at the Saligman Middle School through a grant received from the Avi Chai Foundation
1) The document contains verses from the Quran and sayings of Prophet Muhammad that provide comfort and guidance for those facing difficulties like financial hardship, illness, or death of a loved one.
2) It highlights how Allah cares for humanity and encourages turning to Him during times of distress, as well as being patient and thankful for blessings received.
3) Key messages are that Allah does not forsake those who believe in Him, that enduring hardship with patience and good deeds is rewarded, and that all things ultimately return to Allah.
The document is a preface written by Rabbi Chaim Vital introducing his book "Gates of Holiness". It explains that the book will teach hidden spiritual concepts to help people attain divine inspiration. It is divided into four parts covering saintly conduct, rebuke, attaining divine spirit, and meditative unifications. The preface provides background on the loss of knowledge over generations of how to emulate prophets and attain holy spirit. It promises to reveal some of these secrets to worthy readers.
Humans are essentially spiritual beings that reincarnate many times between the real world and Earth. Each reincarnation is an opportunity to experience life from different perspectives and cultivate the soul. When a person dies, their soul returns to the spirit world before eventually reincarnating again. During pregnancy, the soul comes to dwell in the human body in the ninth week. Each time a soul is reincarnated on Earth, it loses its memories of past lives in order to start again and develop a new personality.
This document provides guidance for understanding and properly reciting the Quran. It emphasizes that the Quran is Allah's greatest blessing that will guide one to success in this life and the next. It stresses the importance of having faith that the Quran is Allah's revealed word and reciting it with sincerity and readiness to change one's attitudes and behavior according to its teachings. The document advises developing proper attitudes of heart and mind, including firm faith, exclusive purpose of seeking Allah's guidance, acceptance of the Quran's truth without doubt, and willingness to change. It warns of Satan's attempts to distract and encourages seeking refuge in Allah.
The document discusses Terah, Abram, and their journeys. It states that Terah took Abram and others from Ur to go to Canaan but settled in Haran until his death, failing to reach his goal. In contrast, when God called Abram to leave, Abram departed Haran and reached Canaan, refusing to settle where his father did. The document emphasizes that God's will is for his children to overcome obstacles and not settle, using Abraham as an example of one who decided to pursue God's vision and succeeded in accomplishing his goal.
YV BKII CH12 The Greatness of True KnowledgePardeep Sehgal
Rama, I honour you as one of a perfect mind. You know what to ask and you understand what is spoken to you. Therefore I will continue speaking to you respectfully.
Be still, keep your mind fixed in yourself, and attend to knowledge. Be free of pride and passions and incline yourself to pure truth. Whatever business or investigation someone undertakes, it must be brought to a happy conclusion that tends towards his peace and tranquillity.
One obtains the capacity for yoga by discussing the scriptures in the company of good people, which alone can provide us with the great charm of spiritual knowledge.
The journey of this world is delightful to one who, after the removal of his errors and dispersion of the cloud of his ignorance, has come to the knowledge of truth.
Personal siddur Techno-Tiflah project. This siddur is the result of a student siddur project developed at the Saligman Middle School through a grant received from the Avi Chai Foundation
1) The document contains verses from the Quran and sayings of Prophet Muhammad that provide comfort and guidance for those facing difficulties like financial hardship, illness, or death of a loved one.
2) It highlights how Allah cares for humanity and encourages turning to Him during times of distress, as well as being patient and thankful for blessings received.
3) Key messages are that Allah does not forsake those who believe in Him, that enduring hardship with patience and good deeds is rewarded, and that all things ultimately return to Allah.
The document is a preface written by Rabbi Chaim Vital introducing his book "Gates of Holiness". It explains that the book will teach hidden spiritual concepts to help people attain divine inspiration. It is divided into four parts covering saintly conduct, rebuke, attaining divine spirit, and meditative unifications. The preface provides background on the loss of knowledge over generations of how to emulate prophets and attain holy spirit. It promises to reveal some of these secrets to worthy readers.
Humans are essentially spiritual beings that reincarnate many times between the real world and Earth. Each reincarnation is an opportunity to experience life from different perspectives and cultivate the soul. When a person dies, their soul returns to the spirit world before eventually reincarnating again. During pregnancy, the soul comes to dwell in the human body in the ninth week. Each time a soul is reincarnated on Earth, it loses its memories of past lives in order to start again and develop a new personality.
The Megilla doesn’t mention G-d once—not because the Holy One is absent…rather the opposite…because there is not one word, event, or character that is not channeling Divinity. In this Purim spirit, says kabbalah, HaShem invites us up to the inner chamber, called the Reisha d’lo Atyada (the Superrational Heights) where our collective soul derives. Yet there is an entry fee: We must be willing to join the gluon dance happening at that level, that is the secret of its power to effect merger.
1) The revelation at Mount Sinai transformed the Israelites, restoring them to the purity of Adam and Eve before their sin. However, the rest of the world was not transformed in the same way.
2) As a result, while the soul of Israel received the Torah, their "body" - the rest of the world - did not. Israel and the world are interdependent, so Israel could only rise spiritually if the world also rose.
3) On Shavuot, we commemorate becoming a "priestly kingdom" tasked with preparing the world to deserve redemption. We must pray for and help raise the spiritual level of the whole world.
There is a certain tikun that only happens when we do the wrong thing, suffer the consequences for it, and (eventually) find our way back to the light. Why would HaShem design a world where sin is inevitable?
The biblical gospel writers' good news was about the restoration of shalom, or peace, wholeness, and right relationships. Sin broke this shalom. The document discusses how patriarchy developed as a result of humanity's brokenness but was not part of God's original intentions, and how Jesus' work reversed the effects of the Fall and paved the way for the end of patriarchal systems.
SRFD 0028 - Wisdom Literature and Psalms - Exegesis - Nov 2021 (1).pptxFaustinaKinyua
This psalm contrasts the destiny of the righteous and the wicked. The righteous who meditate on God's law daily are blessed and prosperous like a tree planted by water. In contrast, the wicked are unstable and will not stand at judgment, as their path leads to ruin. The psalm sets the tone for the Psalter by clearly dividing the righteous and wicked.
This summary provides the key points from the document in 3 sentences:
The document discusses the Jewish tradition of mourning between the 17th of Tammuz and the 9th of Av, including diminishing simcha and focusing on losses to awaken sadness. It explains there are two modes of devekut (connection to God), one through constant awareness of God's goodness and one through acknowledging lacks and suffering to facilitate potent prayer. The meditation of Tisha B'Av is designed to break pride and make space for the soul of the Messiah.
Passover: The Holiday of Freedom from our base desires and impulses; freedom to access our inner greatness; freedom to soar, tapping into a wealth of inspiration.
The document discusses different theological reasons for Jewish continuity that have been proposed throughout history:
1. Rabbinic Judaism argues that Jews should exist to keep the mitzvot (commandments).
2. Schechter proposed that Jews exist to establish the Messianic kingdom on earth when God will reign visibly.
3. Reform Judaism argues that Jews exist to advocate for social justice and reform society.
4. Kabbalistic thought says Jews exist to elevate and unite the divine sparks scattered throughout the world through observance of mitzvot.
5. Others have argued that Jews exemplify the best of human civilization and should continue their moral and intellectual tradition.
1) The document discusses how symbols are used throughout the Bible to represent spiritual truths and concepts. It provides several examples of symbols in the Bible like Cain and Abel representing salvation by works vs faith.
2) The potter and clay symbol is examined, representing how God is sovereign over humanity like a potter shapes clay. God has a purpose for each person.
3) Jeremiah's act of breaking a clay jar by the river is discussed as a symbolic prophecy of Judah's coming destruction for turning away from God and becoming morally corrupted.
As part of Biblefresh, Wycliffe Bible Translators have been holding a series of evening classes, helping people to interact more with the Bible.
In this, the third in the series, Katy Barnwell, who works with Old Testament translations in Nigeria, talks about why it's important that the church today continues to engage with the Old Testament.
This document provides commentary on Proverbs 5. It begins with an introduction noting that Proverbs 5 and 7 provide extensive teaching on sexual morality. The commentary then analyzes various verses in Proverbs 5, discussing warnings against adultery and emphasizing the importance of paying attention to wisdom and understanding as presented by Solomon. Multiple scholars and commentators are quoted to further explain the meaning and significance of passages in Proverbs 5.
Under whose authority do we establish the towrahElder Keironjohn
YHVHSVA did not come to preach about himself; he was the messenger of the COVENANT of LOVE ( which is YHVVH Law) of our Father, to all humankind, to bring us back from sin. To a place we are cleansed
( The Towrah (immersion) is that template ( Belief) that brings us to the point of Repentance, where we can physically show the act of being immersed in water,
How would we know sin less we are taught?
It is YHVVH that brings us back to the truth
You and I are chosen ( in this age) to understand the way of righeousness
Basic symbolism that gives revelations, wisdom, and Truth. By Kenneth Andre. More coming soon.
Pay attention and read the verses in the slides carefully. I wish you all the best.
On Rosh HaShana we reed the story of the binding of Yitzchak. The Akeida began with a call for Avraham to embark on a second lekh lekha—to (literally) go in to himself, layer after layer, until he touched core. This journey, as we shall see, took Avraham through the intrapsychic territory of the Tree of Knowledge into the recesses of the Tree of Life. Avraham blazed that trail and we (as his spiritual heirs) inherit both the mandate and the facility to do the same.
a model for a muslim youth in the story of Yusuf ASAfif Suaidi
This document provides a summary and analysis of the story of Joseph from the Quran. It discusses how Joseph is presented as a model for Muslim youth, highlighting his patience when facing temptation and how he used his talents to spread the message of Allah. The story teaches lessons of overcoming difficulties and the continual conflict between good and evil, with virtue ultimately triumphing. The document encourages youth to follow Joseph's example of perseverance, insight, faith and knowledge in dealing with life's challenges.
Pay attention throughout all the slides, and the hidden keys within.
Put all the jigsaw puzzle pieces of gold together. You might miss the hidden messages at first so keep going over the slides very carefully, you will be surprised by what may suddenly jump out at you. Be your eyes opened. From Kenneth Andre of Spirit. And remember this, everything I do is for a reason!
Tu B'Shvat, 2017 / 5777
The two trees at Eden's center are two ways of engaging with the world and expressing our relationship with HaShem. This teaching explores our Edenic story from Chava's perspective and proposes what might have been her reason for eating from the Tree of Knowledge and the mystery of HaShem's shared responsibility for that the decision.
True gospel 8: The GOSPEL OF MESSIANIC KABBALAH IS THE ONLY CURE TO ALL THE I...Lope Columna
The spirits of selfishness and carnal desires now blanket the whole world. These increased negative energies are the spirits of defilement and corruption that are due to the great magnitude of man's wickedness in this sinful and adulterous generation, as perpetuated by the FALSE GOSPEL OF MEN. The only powerful force to counteract such strong downward pull against Mankind is the TRUE GOSPEL of God's Messianic Kabbalah Wisdom. That's why it is called Gospel or Good News; the TRUE GOOD NEWS!
The soul is fluent in the language of symbols. The candle’s flame—its colors, shapes and patterns—conveys a message straight to the soul, bypassing the brain’s conceptual frame. The teachings that follow translate this directly acquired soul-knowledge into words and concepts that are exactly what the Zohar sought to avoid by speaking in symbols in the first place. Our job is to REdiscover these ideas within the flames—as a direct transmission—by meditating upon them.
This summary provides the key points from the Tisha B'Av teaching document in 3 sentences:
The document discusses how enemies provide an outlet for the "wild beasts" or unenlightened parts of our souls, allowing society to avoid internal conflict. It argues we are not ready to be rid of enemies until we do inner spiritual work to rectify these parts of our souls. It cites a modern example of internal conflict within the Jewish community as evidence we still have more inner work to do.
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Similar to Blessed Be the Makom...Blessed Be the Giver of Torah
The Megilla doesn’t mention G-d once—not because the Holy One is absent…rather the opposite…because there is not one word, event, or character that is not channeling Divinity. In this Purim spirit, says kabbalah, HaShem invites us up to the inner chamber, called the Reisha d’lo Atyada (the Superrational Heights) where our collective soul derives. Yet there is an entry fee: We must be willing to join the gluon dance happening at that level, that is the secret of its power to effect merger.
1) The revelation at Mount Sinai transformed the Israelites, restoring them to the purity of Adam and Eve before their sin. However, the rest of the world was not transformed in the same way.
2) As a result, while the soul of Israel received the Torah, their "body" - the rest of the world - did not. Israel and the world are interdependent, so Israel could only rise spiritually if the world also rose.
3) On Shavuot, we commemorate becoming a "priestly kingdom" tasked with preparing the world to deserve redemption. We must pray for and help raise the spiritual level of the whole world.
There is a certain tikun that only happens when we do the wrong thing, suffer the consequences for it, and (eventually) find our way back to the light. Why would HaShem design a world where sin is inevitable?
The biblical gospel writers' good news was about the restoration of shalom, or peace, wholeness, and right relationships. Sin broke this shalom. The document discusses how patriarchy developed as a result of humanity's brokenness but was not part of God's original intentions, and how Jesus' work reversed the effects of the Fall and paved the way for the end of patriarchal systems.
SRFD 0028 - Wisdom Literature and Psalms - Exegesis - Nov 2021 (1).pptxFaustinaKinyua
This psalm contrasts the destiny of the righteous and the wicked. The righteous who meditate on God's law daily are blessed and prosperous like a tree planted by water. In contrast, the wicked are unstable and will not stand at judgment, as their path leads to ruin. The psalm sets the tone for the Psalter by clearly dividing the righteous and wicked.
This summary provides the key points from the document in 3 sentences:
The document discusses the Jewish tradition of mourning between the 17th of Tammuz and the 9th of Av, including diminishing simcha and focusing on losses to awaken sadness. It explains there are two modes of devekut (connection to God), one through constant awareness of God's goodness and one through acknowledging lacks and suffering to facilitate potent prayer. The meditation of Tisha B'Av is designed to break pride and make space for the soul of the Messiah.
Passover: The Holiday of Freedom from our base desires and impulses; freedom to access our inner greatness; freedom to soar, tapping into a wealth of inspiration.
The document discusses different theological reasons for Jewish continuity that have been proposed throughout history:
1. Rabbinic Judaism argues that Jews should exist to keep the mitzvot (commandments).
2. Schechter proposed that Jews exist to establish the Messianic kingdom on earth when God will reign visibly.
3. Reform Judaism argues that Jews exist to advocate for social justice and reform society.
4. Kabbalistic thought says Jews exist to elevate and unite the divine sparks scattered throughout the world through observance of mitzvot.
5. Others have argued that Jews exemplify the best of human civilization and should continue their moral and intellectual tradition.
1) The document discusses how symbols are used throughout the Bible to represent spiritual truths and concepts. It provides several examples of symbols in the Bible like Cain and Abel representing salvation by works vs faith.
2) The potter and clay symbol is examined, representing how God is sovereign over humanity like a potter shapes clay. God has a purpose for each person.
3) Jeremiah's act of breaking a clay jar by the river is discussed as a symbolic prophecy of Judah's coming destruction for turning away from God and becoming morally corrupted.
As part of Biblefresh, Wycliffe Bible Translators have been holding a series of evening classes, helping people to interact more with the Bible.
In this, the third in the series, Katy Barnwell, who works with Old Testament translations in Nigeria, talks about why it's important that the church today continues to engage with the Old Testament.
This document provides commentary on Proverbs 5. It begins with an introduction noting that Proverbs 5 and 7 provide extensive teaching on sexual morality. The commentary then analyzes various verses in Proverbs 5, discussing warnings against adultery and emphasizing the importance of paying attention to wisdom and understanding as presented by Solomon. Multiple scholars and commentators are quoted to further explain the meaning and significance of passages in Proverbs 5.
Under whose authority do we establish the towrahElder Keironjohn
YHVHSVA did not come to preach about himself; he was the messenger of the COVENANT of LOVE ( which is YHVVH Law) of our Father, to all humankind, to bring us back from sin. To a place we are cleansed
( The Towrah (immersion) is that template ( Belief) that brings us to the point of Repentance, where we can physically show the act of being immersed in water,
How would we know sin less we are taught?
It is YHVVH that brings us back to the truth
You and I are chosen ( in this age) to understand the way of righeousness
Basic symbolism that gives revelations, wisdom, and Truth. By Kenneth Andre. More coming soon.
Pay attention and read the verses in the slides carefully. I wish you all the best.
On Rosh HaShana we reed the story of the binding of Yitzchak. The Akeida began with a call for Avraham to embark on a second lekh lekha—to (literally) go in to himself, layer after layer, until he touched core. This journey, as we shall see, took Avraham through the intrapsychic territory of the Tree of Knowledge into the recesses of the Tree of Life. Avraham blazed that trail and we (as his spiritual heirs) inherit both the mandate and the facility to do the same.
a model for a muslim youth in the story of Yusuf ASAfif Suaidi
This document provides a summary and analysis of the story of Joseph from the Quran. It discusses how Joseph is presented as a model for Muslim youth, highlighting his patience when facing temptation and how he used his talents to spread the message of Allah. The story teaches lessons of overcoming difficulties and the continual conflict between good and evil, with virtue ultimately triumphing. The document encourages youth to follow Joseph's example of perseverance, insight, faith and knowledge in dealing with life's challenges.
Pay attention throughout all the slides, and the hidden keys within.
Put all the jigsaw puzzle pieces of gold together. You might miss the hidden messages at first so keep going over the slides very carefully, you will be surprised by what may suddenly jump out at you. Be your eyes opened. From Kenneth Andre of Spirit. And remember this, everything I do is for a reason!
Tu B'Shvat, 2017 / 5777
The two trees at Eden's center are two ways of engaging with the world and expressing our relationship with HaShem. This teaching explores our Edenic story from Chava's perspective and proposes what might have been her reason for eating from the Tree of Knowledge and the mystery of HaShem's shared responsibility for that the decision.
True gospel 8: The GOSPEL OF MESSIANIC KABBALAH IS THE ONLY CURE TO ALL THE I...Lope Columna
The spirits of selfishness and carnal desires now blanket the whole world. These increased negative energies are the spirits of defilement and corruption that are due to the great magnitude of man's wickedness in this sinful and adulterous generation, as perpetuated by the FALSE GOSPEL OF MEN. The only powerful force to counteract such strong downward pull against Mankind is the TRUE GOSPEL of God's Messianic Kabbalah Wisdom. That's why it is called Gospel or Good News; the TRUE GOOD NEWS!
Similar to Blessed Be the Makom...Blessed Be the Giver of Torah (20)
The soul is fluent in the language of symbols. The candle’s flame—its colors, shapes and patterns—conveys a message straight to the soul, bypassing the brain’s conceptual frame. The teachings that follow translate this directly acquired soul-knowledge into words and concepts that are exactly what the Zohar sought to avoid by speaking in symbols in the first place. Our job is to REdiscover these ideas within the flames—as a direct transmission—by meditating upon them.
This summary provides the key points from the Tisha B'Av teaching document in 3 sentences:
The document discusses how enemies provide an outlet for the "wild beasts" or unenlightened parts of our souls, allowing society to avoid internal conflict. It argues we are not ready to be rid of enemies until we do inner spiritual work to rectify these parts of our souls. It cites a modern example of internal conflict within the Jewish community as evidence we still have more inner work to do.
When a truth unites with its root it acquires a context, which introduces parameters and a whole network of associations. This greatly enhances the power, richness and usability of that insight.
The Torah’s instruction about how to create the menorah conveys, through its details, precious secrets about how to cultivate this inspired state called ruach hakodesh. Consequently, on Chanukka (our festival of lights), we not only meditate on the flames, but also on the menorah itself (the original one) that is represented (albeit imperfectly) by our chanukkiyot.
1) The document discusses the convergence of Tisha B'Av, a day of mourning the destruction of the Temple, and Shabbat, a day of spiritual delight, and the range of opinions on how to negotiate this tension. 2) It focuses on the view of Rav Tsadok HaKohen that advocates embracing the paradox by both mourning yet finding inner joy, akin to "rejoicing with trembling." 3) Joining the concepts of "geula" (redemption/perfection) and "tefilla" (prayer/lack), like Rabbi Berona exemplified, allows one to find the deepest yet solemn joy by bearing the tension of opposing truths.
At Sinai we got the Torah of Atzilut—the Torah of Unanimity. A searing revelation of presence engraved the souls of an entire nation with the truth-of-the-universe compressed into a single burst of light. But we couldn’t hold on to it. That light receded and on Yom Kippur we received the Torah of Briyah—the Torah of dualities—of permitted/forbidden, pure/impure, guilty/innocent, holy/profane.
Passover is called the Festival of Freedom. And so it is a time to contemplate, "What is freedom? and Why do we crave it? and What keeps us from attaining it?"
This year we have an awkward convergence. Tisha B’Av—the day for mourning the woes of our nation—falls on Shabbos—our day of spiritual delight when it is generally forbidden to mourn (at least publically, as we’ll see). There is a range of opinions about how to negotiate this tension.
Everyone knows that Tisha B’Av is the lowest point of the Jewish calendar. HaShem’s protective aura thins, and we grow vulnerable to error and to harm. The downward tug of this time is ancient and nearly impossible to resist. It started with the incident of the spies [Num. 13 –14]; we failed to listen in to HaShem’s voice and gave credence instead to words proffered in bad faith. The chink that precipitated that fiasco was a defect in our ability to distinguish truth from falsehood. It was a flaw in our listening skills. As soon as we manage to fix that fault and only take truth to heart, we will meet the condition of “heeding [HaShem’s] voice (אם בקולו תשמעו) and Mashiach will come, today.
It has been taught: How many faces upon faces has the Holy One! Shining faces, dim faces; high faces, low faces; distant faces, near faces; inner faces, outer faces; right faces, left faces. Blessed are Israel before the Holy One, for they connect to the supernal faces of the king—faces where He and His Name unite, faces where He and His name are One [Zohar 2:87a].
There is a mysterious custom in the Passover Seder that revolves around the pouring of Elijah’s cup. We fill a goblet with wine, open the door to welcome Elijah the Prophet~Angel~Harbinger-of-Mashiach, and recite verses that urge HaShem to destroy evil. Who is Elijah? What does he have to do with this point in the seder? Why do we recite these verses when he arrives?
In the Purim story, Bigthan and Teresh guarded the saf a Hebrew word with rich associations. It means doorsill but also refers to that first moment when something pokes into awareness and becomes visible to the outer senses or conscious mind. A saf marks a threshold of awareness.
The Mishna informs us that there are four New Years days and four Judgement days in each yearly cycle. The New Year for Trees fall in the month of Shvat. Hillel and Shammai disagaree about what date of the month is the actual new year for trees. This teaching explores the mystical underpinnings of their disagreement.
The document discusses the kabbalistic meaning behind the timing of lighting the Chanukah candles. It explains that ideally the candles should be lit when there are still pedestrians in the street to publicize the miracles of Chanukah. Kabbalistically, this means extracting the "feet" or lowest unconscious parts of the soul from the "public marketplace" of doubt and delusion, represented by the figure of Adam Bliya'al. Lighting the candles when people are still in the street helps raise sparks of holiness trapped in impure realms and return them to oneness with God.
Hearing the shofar on Rosh HaShana is, by some counts, the most spiritually potent moment of the year, and yet we model our performance of this holy mitzvah on Sisera’s hateful mother. How could the rabbis dignify her with this honor?
It is customary to eat fruits and drink wine in celebration of Tu B’Shvat, the Rosh HaShana of fruit trees. And it is fitting to admire each fruit and speak its praises before you eat it. In that spirit A Still Small Voice presents a tribute to wheat.
The document discusses the mystical symbolism of Chanukkah in relation to the feminine and masculine aspects of God. It explains that on Chanukkah, God comes down to meet the feminine presence (Shekhina) on earth, rather than the feminine ascending to meet God as on other holidays. This union is one of full equality, symbolized by the gematria of the word for "candle" containing three stages of the relationship. The rituals and laws of Chanukkah are designed to facilitate this profound feminine-centered essence of the holiday and bring healing.
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
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It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
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This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
Visit https://www.profbalaj.com/love-spells-loves-spells-that-work/
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Blessed Be the Makom...Blessed Be the Giver of Torah
1. שיראל תחיה נשמת לעיליההלוי שמואל וברוך שרה בת שמעונה.
שרה בת יוכבד חוה הדס של שלמה לרפואה.
Blessed Be the Makom…Blessed Be the Giver of Torah…
Pesach 5777 / 2017
Sarah Yehudit Schneider
Blessed be the Makom (Place). Blessed be He. Blessed be the one who gave Torah to His people, Israel. Blessed
be He. The Torah addresses four children. The wise one, the bad one, the simple one, and the one who doesn’t
know to ask.
�רוָּבּ ,הוּא �רוָּבּ ,קוֹם ָמּ ַה �רוָּבּ:ה ָתוֹר ה ָר ְבּ ִדּ ִיםנָב הָעָבּ ְר ַא ֶדגֶנ ְכּ .הוּא �רוָּבּ ,ל ֵא ָר ְשִׂי מּוְַֹעל ה ָתּוֹר ן ַָתנּ ֶשׁ.ע ָשׁ ָר ד ָח ֶאְו .םָכ ָח ד ָח ֶא
:אוֹל ְשִׁל ַע ֵיוֹד ינוֹ ֵא ֶשׁ ד ָח ֶא ְו .ם ָתּ ד ָח ֶאְו
Before launching into the Exodus story the rabbis praise G-d and then specify their audience.
Yet the terms used to signify Hashem in this brief tribute allude to the two modes of providence
HaShem employs to assure that creation achieves its success.
Blessed be the Place
The first is HaMakom (—)המקוםliterally, The Place—the circumscribed Space-of-Creation.
HaMakom refers to the womblike vacuum produced by the cosmic tsimtsum that hosts the
unfolding of creation from Bereshit till the end of time. Generally we think of environment as
secondary to the creatures that live within it. Yet R. Shlomo Elyashiv (Leshem) teaches that the
space (or Place) of a world actually derives from a higher root than the fawn and flora (including
ourselves) that reside within it.0F1
HaMakom includes our earthly surroundings, as well as the laws of nature (both physical and
metaphysical) that together comprise our reality. Yet what dictates the features of its patchwork
of ecosystems from barren desert to lush rainforest, frigid arctic to sweltering equator, urban
slum to country farm? “HaShem looked into the Torah and created the world.”2 This vibrant
Makom is nothing but the embodiment of HaShem’s will-for-creation and thus serves as a
primary agent of Divine Providence. It exerts constant pressure on its inhabitants to evolve in
particular ways by requiring certain innovations and hindering others.
HaMakom has many layers to it, from coarse to subtle, material to spiritual. Our quality of life
depends upon our alignment with and mastery of its complex reality. What works and what
doesn’t…short-term and long-term? Which choices bring joy and profit and which produce the
opposite? All this is controlled by HaMakom and our (successful, or not) adaptation to it.
Avraham and Sarah were masters. They derived the entire Torah—with its 613 revelations of
Divine will—by observing the world, extracting its providential messages and adjusting their
lives accordingly.3
“HaShem is to creation as the soul is to the body.”4 Just as the soul fills both conscious and
autonomic functions, so is this true for HaShem. Our body’s autonomic functions include, for
example, circulating the blood or taking a breath. We can learn to consciously alter our blood
pressure by directing our attention there but, for the most part, our automatic pilot does just
fine. HaShem’s autonomic mode is HaMakom—Nature. Its built-in reinforcements (positive and
negative) sculpt the unfolding of creation. And for humans, who engage with its psycho-spiritual
2. -2-
layers, the Makom’s ingrained “rewards and punishments” train us to become connoisseurs of
pleasure—to prefer manna to quail, enduring joys to fleeting ones—and to chart a life path that
maximizes the former (not from self-denial, but because we see that it’s the most profitable
option).
Blessed Be the One Who Gave Torah to Israel
The ten statements of “Let there be…” that brought forth the entirety of creation5 correspond,
one to one, with the Ten Commandments, which present the entire fabric of Jewish theology.
God expresses Himself through each, though in the first He employs the language of symbol (i.e.
the objects of creation and natural law), while in the latter He uses words and explicit
instructions.6 Each, in its own alphabet, presents the full content of Divinity’s communication
with creation. There can be no contradiction between them, for both derive from the same One
that conceived creation, birthed it into being, and then revealed His will for that creation at
Sinai.
The Torah is a compendium of pointers from the Creator of the Makom Itself, providing a bounty
of information about the nature of reality and how to make the best of it. We Israelites are an
ancient people that have survived millennia…and thrived…despite exiles, inquisitions,
pogroms, and holocausts. Our secret is the Torah that reveals the metaphysical laws governing
our world and aligns us with even the most subtle layers of reality (aka, HaMakom). We don’t
have to derive this wisdom on our own, as did Avraham and Sarah. The Torah is a textbook of
spiritual physics with 613 practices that adapt its practitioners to the ever-changing demands of
reality and thereby assures their success.
The Torah addresses four [types of] children.
It is clear that the rabbis consider both of these channels of providence essential to a balanced
and fully integrated Jewish life, as indicated by the questions and answers that follow. Each of
the four children highlighted below have their strengths and weaknesses around these two
modes of providence: HaMakom and HaTorah.
The wise child asks…
"What are the testimonies, the statutes and the laws which HaShem, our G-d, has commanded you?" You, in turn, shall
instruct him in the laws of Passover: one must not eat any dessert after the Pascal-lamb.
ָהוּ ִצ ר ֶשׁ ֲא ים ִָטפּ ְשׁ ִמּ ַהְו ים ִקֻּח ַהְו דוֹתֵע ָה ה ָמֱא ְיי-ח ֶַספּ ַה ר ַח ַא ין ִיר ִט ְפ ַמ ין ֵא ח ֶַספּ ַה ְכוֹתל ִה ְכּ לוֹ מוֹרֱא ה ָתּ ַא ף ַא ְו .[ו:כ ]דברים ֶםכ ְת ֶא ינוּ ֵ�ה
:ן ָיקוֹמ ִפֲא
The Wise Son ()חכם asks a sophisticated question that displays his grasp of the nuanced
distinctions between the various mitzvot. Yet those details (although impressive) were largely
unnecessary, so the rabbis’ response includes a hint of rebuke as indicated by the word, af (.)אף
The chakham is too much in his head. The rabbis instruct him to develop his taste buds for holy
pleasure, called simcha shel mitzvah (the deep satisfaction that comes from doing good). It’s not
about what you know in your head, it’s about what you integrate into your heart. It’s about
genuinely tasting the sweetness of the Pesach-Afikoman (which for us is the last portion of
matzah) that even if the Torah did not instruct us so, we would naturally savor its sweetness
and call it dessert. The chakham is strong in Torah but his pleasure-buds are still “uneducated.”
The ”Bad” child asks…
"What is this service to you?" [Ex 12:26] “To you,” but not to him! By excluding himself from the community he denies what
is inviolate. You, therefore, blunt his teeth and say: "It is because of this that HaShem did for me when I left Egypt" [Ex 13:8];
for me - but not for him! If he had been there, he would not have been redeemed!
3. -3-
ָל ְכּ ַה ן ִמ מוֹ ְצַע ת ֶא יא ִהוֹצ ֶשׁ י ְִפלוּ .לוֹ ֹאלְו ֶםכָל .[יב:כו ]שמות ֶםכָל ֹאתזּ ַה ה ֲָבוֹדע ָה ה ָמ .ר ֵאוֹמ הוּא ה ָמ ע ָשׁ ָרִשׁ ת ֶא ה ֵה ְק ַה ה ָתּ ַא ף ַא ְו .ר ָקּ ִע ְבּ ַרפָכּ למוֹרֱֶאו ָיונּ
:ל ָאְִגנ ָהי ָה ֹאל ם ָשׁ ָהי ָה לּוּ ִא .לוֹ ֹאלְו ִיל .[יג:ח ]שמות ִםי ָר ְצ ִמּ ִמ י ִאתֵצ ְבּ ִיל ְיי ה ָשָׂע ֶהז ֲבוּרעַבּ .לוֹ
The “Bad” Child ()רשע is actually demanding authenticity. He can’t just follow by rote and refuses
to participate in a mindless routine. The Rasha is asking a real (but threatening) question: “Don’t
give me theology. I want to know what this mitzvah business does for YOU, because it does
nothing for me. I don’t connect. It’s just a bunch of constrictions that cramp my style. Perhaps
you can open my eyes to a compelling benefit that will convince me to stick around.”
To “blunt his teeth” is to convey that questions are fine, but they must be founded upon a
commitment to the mission (and the tribe). Before Sinai, you could leave the fold and renounce
it forever. In Egypt, folks who lacked commitment stayed behind.
Now, because of what happened on that first seder eve—that we fused into a collective entity
greater than the sum of its parts—because of that, you will never be left behind.7 ממנו ידח לא
נדח – Every Jew has a portion among the souls of Israel and cannot sever permanently from it.
That cosmic fusion is what we celebrate tonight. Now, post-Sinai, like it or not, whatever
choices you make—whether you veer from “the derekh” or stay firmly on it—either way, by the
end, you will do your teshuva (like the rest of us) and find your way to the light. You are a
member of the Jewish people, inheriting both the perks and the burdens of our noble lineage
and chosen status.
The Rasha is weak in his alignment to both Torah and Makom, yet his passionate questioning
and search for authenticity propels change and will, eventually, serve him well.
The Simple Child (Tam) Asks…
"What’s this?" And you shall answer: "With a strong hand HaShem took us out from Egypt, out from the house of slavery."
[Ex. 13:14]
[יג:יד ]שמות :ים ִדֲָבע יתֵבּ ִמ ִםי ַר ְצ ִמּ ִמ ְיי נוּ ָיא ִהוֹצ ָדי ֶקזחוֹ ְבּ ָיול ֵא ָתּ ְר ַמ ָא ְו .ֹאתזּ ה ַמ .ר ֵאוֹמ הוּא ה ָמ ם ָתּ
The Simple Child ()תם holds the place of simple faith which has, perhaps more than anything else,
fostered our survival. The Tam knows beyond knowing, in the depths of his/her soul, that being
a Jew is a priceless gift. And (unlike the Bad Child) whether s/he understands the whys and
wherefores or not, s/he staunchly holds the faith. The problem is that s/he’s not so successful in
transmitting that commitment to the next generation.
The Tam is tuned into HaMakom but lacks the Torah knowledge to inspire others.
Concerning the one-who-doesn’t-know-to-ask…
You must awaken [a question in] him, as it is says: “You shall tell your child on that day, ‘It is because of this that HaShem
did for me when I left Egypt.’” [Ex. 13:8]
ֹרמֵאל הוּא ַה יּוֹםַבּ �ְנ ְִבל ָתּ ְַדגּ ִהְו ,ר ַמֱֶאנּ ֶשׁ .לוֹ ח ַת ְפּ ְתּ ַא אוֹל ְִשׁל ַע ֵיוֹד ינוֹ ֵא ֶשׁ ְו[יג:ח ]שמות :ִםי ָר ְצ ִמּ ִמ י ִאת ֵצ ְבּ ִיל ְיי ה ָשָׂע ֶהז ֲבוּרעַבּ
The One-Who-Doesn’t-Know-to-Ask is in such a state of devekut that there are no more questions:
“It’s all good. G-d is one. Truth is obvious. There’s nothing more to say.” This child-without-a-
query is positively aligned with both channels of providence (Torah and Makom) yet without a
question, there is nothing to instigate growth. His exalted state is also a static state.
We come into the world to enlighten our ego-nature. It’s great to experience devekut but it can
lead one to assume they are already enlightened when, really, the “high” of devekut has merely
suppressed their inner skeptic, but not yet, fully transformed it. This child needs to make space
for the voice of his inner malcontent (i.e., rasha) along with its irksome questions (as taught,
concerning the Hagada’s opening invitation to the “hungry and needy,” in the Still Small Voice Passover Teaching
from 2010 / 5770 based on the Baal Shem Tov).
4. -4-
Let it be that on this holy Pesach eve—the anniversary of our peoplehood—that
we renew our commitment to the mission of shining the Makom’s holy truths out
to the world, down through the layers of our being, and forward to the next
generation.
A HAPPY AND KOSHER PESACH TO ALL!
1 R. Shlomo Elyashiv (Leshem), Shearim v’Hakdamot, p35 (upper left); and many places.
2 Zohar 2:161b.
3 TB Yoma 28b.
4 TB Brochot 10a. He said to him: What I meant to tell you is this: To whom did David refer in these five verses beginning with “Bless the Lord,
O my soul”? He was alluding only to the Holy One, blessed be He, and to the soul. Just as the Holy One, blessed be He, fills the whole world,
so the soul fills the body…
5 Actually the phrase, "Let there be…" only appears nine times. The Talmud then counts the first verse of Genesis, "In the beginning…" as the
tenth fiat (TB Megila 21b).
6 God is beyond gender, containing both male and female elements as well as levels of oneness where even the duality of gender does not
exist. The essential name of God, called the Tetragramaton, is androgynous. It contains two masculine letters (ו ,)י and two feminine letters
(ה ,.)ה Similarly, Genesis 1:27 describes the first human as “created in the image of G-d...male and female.” Nevertheless the dilemma remains
of which gendered pronoun to use when writing about G-d. The author has chosen to continue with the custom of “He” simply because
changing this implies various ideological affiliations and associations that are not hers.
7 R. Tsadok Hakohen, Pri Tsadik, Pesach 8.