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?
The document discusses Psalm 23 and how it can be interpreted to acknowledge racial injustice. It notes that when the psalm speaks of walking through "the valley of the shadow of death," this valley represents real challenges that black and brown people unjustly face due to racism, such as police brutality and an implicitly biased system. When the psalm is prayed, believers are invited to empathize with these experiences and advocate for lifting up such valleys of injustice. The document urges using Psalm 23 and other scripture to expose one's own biases and imagine how to dismantle inequities and renew society with God's transforming power and vision of justice.
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?
This document provides an analysis of 12 Psalms that explore themes of righteousness, God's protection, doubt, suffering, and seeking God's presence. Key ideas discussed include: 1) The metaphor of the righteous being like a tree planted by streams of water that bears fruit and prospers in all they do, while the wicked are like chaff blown by the wind. 2) Later Psalms acknowledge that the righteous can stray but find protection if they return to God. 3) Psalms of suffering express agony but also hope in God's nearness during dark times. 4) Psalm 23 depicts God as a shepherd who guides and protects through even the darkest valleys. 5) Many Psalms emphasize seeking God's presence as the ultimate goal and
Psalms book 3: The dark book of the PsalmsMichael Scaman
Asaph sets the stage with a crisis of faith in Psalm 73 and the book ends with the darkest Psalm in all the Bible, Psalm 88. In the midst of the dark book of the Psalms, book 3, there is what Spurgeon called the sweetest Psalm and the center of the center of the center of that ( Ps 81:8 is 'if only My people would listen to Me and also arguably listen to me about the day of atonement alluded to in the middle of the two trumpets blown in vs ps 81:3 )
We look at the flow as Asaph, Sons of Korah, David, Heman and Ethan navigate through the darkness finding hope and resolution in God. 'Hope in God' one generation tells another in Psalm 77, even in the midst of these struggles.
Psalm 78 is a historical psalm and recounts failures of Israel particularly regarding temptations of food, power and worship. Jesus will go through these same temptations in the dessert yet prevail.
Psalm 81 is arguably the center psalm of the books. Center book is book 3 and in book 3 8 are before 8 after making psalm 81 the center psalm with the center verse being verse 8 'if only My people would listen to Me' and one can press it further with the two trumpets in verse 3, the center of those is the day of atonement. Book 3 is about crisis of faith and the other psalms and books revolve around that to resolve the crisis. There is hope since psalm 81 speaks of the man at God's right hand. Jesus listens to God where his people did not and is the one to resolve the crisis.
Books 2 and 3 are written largely by Levites and poetically follow Exodus and Leviticus. It is fitting that in the final two Psalms portend the ultimate sacrifice, the death of the Messiah, the anointed, the seed of David in psalm 88 with an upturn/resurrection in Psalm 89.
An lesser issue of book 3 concerns who Asaph is since the temples destruction would be future to the Asaph of David's day. Asaph was a seer so perhaps it's prophesy or perhaps from the musician group of levites founded by Asaph continuing to write psalms?
The document discusses the concept of Tawhīd al-'Amalī (the practical manifestation of Tawhīd or monotheism) through jihad and sacrifice. It states that true understanding of Tawhīd as the sole worship of God can only be developed through confronting non-believers in battle and making sacrifices for religion. It criticizes those who think they understand Tawhīd simply by studying religious texts, saying real understanding comes through living experiences of fighting and sacrifice in defense of the faith. The document also discusses examples of individuals who demonstrated strong faith in God through their actions during battles against non-believers.
It talks about the people who worship the world. It says how all these things that we see as good, benefiting and blessings are nothing but a trial for us.
(4) Hellfire in the Quran - Ramadan Reminders -محمد سجال
This document provides a summary of key points from a lesson about references to Hellfire in the Quran. It discusses how the Prophet Muhammad (peace be upon him) would constantly seek refuge from Hellfire in his prayers and supplications. Several verses from the Quran are then cited that vividly describe the punishment and suffering that will be inflicted upon those in Hell, including having scalding water poured over their heads that will burn their insides and melt their skin. The lesson aims to remind Muslims to always remember Hellfire so they do not forget the Hereafter and drown in worldly desires.
The document discusses Psalm 23 and how it can be interpreted to acknowledge racial injustice. It notes that when the psalm speaks of walking through "the valley of the shadow of death," this valley represents real challenges that black and brown people unjustly face due to racism, such as police brutality and an implicitly biased system. When the psalm is prayed, believers are invited to empathize with these experiences and advocate for lifting up such valleys of injustice. The document urges using Psalm 23 and other scripture to expose one's own biases and imagine how to dismantle inequities and renew society with God's transforming power and vision of justice.
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?
This document provides an analysis of 12 Psalms that explore themes of righteousness, God's protection, doubt, suffering, and seeking God's presence. Key ideas discussed include: 1) The metaphor of the righteous being like a tree planted by streams of water that bears fruit and prospers in all they do, while the wicked are like chaff blown by the wind. 2) Later Psalms acknowledge that the righteous can stray but find protection if they return to God. 3) Psalms of suffering express agony but also hope in God's nearness during dark times. 4) Psalm 23 depicts God as a shepherd who guides and protects through even the darkest valleys. 5) Many Psalms emphasize seeking God's presence as the ultimate goal and
Psalms book 3: The dark book of the PsalmsMichael Scaman
Asaph sets the stage with a crisis of faith in Psalm 73 and the book ends with the darkest Psalm in all the Bible, Psalm 88. In the midst of the dark book of the Psalms, book 3, there is what Spurgeon called the sweetest Psalm and the center of the center of the center of that ( Ps 81:8 is 'if only My people would listen to Me and also arguably listen to me about the day of atonement alluded to in the middle of the two trumpets blown in vs ps 81:3 )
We look at the flow as Asaph, Sons of Korah, David, Heman and Ethan navigate through the darkness finding hope and resolution in God. 'Hope in God' one generation tells another in Psalm 77, even in the midst of these struggles.
Psalm 78 is a historical psalm and recounts failures of Israel particularly regarding temptations of food, power and worship. Jesus will go through these same temptations in the dessert yet prevail.
Psalm 81 is arguably the center psalm of the books. Center book is book 3 and in book 3 8 are before 8 after making psalm 81 the center psalm with the center verse being verse 8 'if only My people would listen to Me' and one can press it further with the two trumpets in verse 3, the center of those is the day of atonement. Book 3 is about crisis of faith and the other psalms and books revolve around that to resolve the crisis. There is hope since psalm 81 speaks of the man at God's right hand. Jesus listens to God where his people did not and is the one to resolve the crisis.
Books 2 and 3 are written largely by Levites and poetically follow Exodus and Leviticus. It is fitting that in the final two Psalms portend the ultimate sacrifice, the death of the Messiah, the anointed, the seed of David in psalm 88 with an upturn/resurrection in Psalm 89.
An lesser issue of book 3 concerns who Asaph is since the temples destruction would be future to the Asaph of David's day. Asaph was a seer so perhaps it's prophesy or perhaps from the musician group of levites founded by Asaph continuing to write psalms?
The document discusses the concept of Tawhīd al-'Amalī (the practical manifestation of Tawhīd or monotheism) through jihad and sacrifice. It states that true understanding of Tawhīd as the sole worship of God can only be developed through confronting non-believers in battle and making sacrifices for religion. It criticizes those who think they understand Tawhīd simply by studying religious texts, saying real understanding comes through living experiences of fighting and sacrifice in defense of the faith. The document also discusses examples of individuals who demonstrated strong faith in God through their actions during battles against non-believers.
It talks about the people who worship the world. It says how all these things that we see as good, benefiting and blessings are nothing but a trial for us.
(4) Hellfire in the Quran - Ramadan Reminders -محمد سجال
This document provides a summary of key points from a lesson about references to Hellfire in the Quran. It discusses how the Prophet Muhammad (peace be upon him) would constantly seek refuge from Hellfire in his prayers and supplications. Several verses from the Quran are then cited that vividly describe the punishment and suffering that will be inflicted upon those in Hell, including having scalding water poured over their heads that will burn their insides and melt their skin. The lesson aims to remind Muslims to always remember Hellfire so they do not forget the Hereafter and drown in worldly desires.
This document provides information about Surah Al-Takaathur (Quran chapter 102), including its translation, tajweed rules, context and occasion of revelation, and commentary. Some key points:
1. The surah warns of the mutual rivalry and competition among people to accumulate worldly possessions and status, which distracts from remembering God and the hereafter.
2. It threatens those who indulge in this rivalry that they will see Hellfire after death and be questioned about the worldly delights they pursued.
3. Commentators believe it was revealed in Mecca to condemn the tribes that boasted of wealth, followers, and ancestral graves to gain status over each other.
4.
New Edited and updated slides.
Ruku by Ruku pointers.
Flow charts and action pointers added.
Self Evaluation chart added
Virtues and duas and much more!
Death is one of the few indisputable facts of lifeFatima Karim
Reminder about Death: Whenever you hear of a death, take it as a reminder that life is never guaranteed. You are here today, tomorrow you could be gone. Do everything you can in this world to please your Lord while you still have the ability.
From the earth We created you, and into it We will return you, and from it We will extract you another time.
―Quran 20:55
This document discusses beliefs about heaven and hell. It provides statistics showing that most Americans believe in heaven but fewer believe in hell. The document explores different perspectives on what constitutes a "bad" life and being truly sorry. It examines the biblical story of the rich man and Lazarus and notes how the rich man does not take responsibility or ask for forgiveness in hell. The core argument is that hell is the ongoing disintegration of the soul rather than a place of eternal punishment. It is presented as the natural consequence of a soul that has denied truth and love and becomes trapped in darkness, fire and defiance.
These are individual studies written over many years apart, and hopefully you will get more understanding of laughter and humor and even get a number of good laughs.
This Book is written by Ameer e Ahle Sunnat Hazrat Allama Maulana Ilyas Attar Qadri Razavi Ziaee.
This book include to the very Good knowledge About Islam.
Like & Share Official Page of Maulana Ilyas Qadri
www.facebook.com/IlyasQadriZiaee
Psalm 100 expresses thanksgiving and praise to God. It instructs the reader to shout for joy to the Lord, serve God with gladness and joyful songs. The psalm acknowledges that God created humanity and is sovereign over them as their shepherd. It calls people to enter God's presence with thanksgiving, praise His name, and recognize that God is good and His love and faithfulness endure forever through all generations.
The document outlines the fifth step in a 12-step program, which is to admit to God, ourselves, and another human being the exact nature of our wrongs. It discusses how admitting our faults and flaws destroys the power of secrets, allows us to discover we are not alone in our struggles, can lead to genuine forgiveness and freedom, and requires knowing people who will embrace rather than judge us.
Psalm 57 describes David's plea for protection from his enemies and his offering of praise to God. It is divided into two sections: the first section details David's cry for refuge from disaster until it passes, and God sends help from heaven. The second section expresses David's steadfast heart that will awaken to sing and make music in praise of God among the nations for His great love that reaches to the heavens.
Surah Al-Waqiah discusses important topics such as the Day of Recompense when people will be divided into three categories, the reward of the foremost believers and those on the right hand, and the punishment of those on the left hand. It emphasizes Allah's greatness through his creation of plants, sending of rain, and kindling of fire. The surah also references the creation of man, protection of the Quran, and what occurs at the time of death. It concludes by stating the absolute truth and certainty of the Day of Recompense and praising Allah as the Most Great.
Al Quran (Chapter 56): Surah Al Waqiah [The Inevitable, The Event]Dr Jameel G Jargar
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
1) The narrator dies and their soul embarks on a journey through space, arriving at the Hall of Two Truths for judgment.
2) Anubis, the goddess of death, guides the narrator to the hall where Osiris, the judge of the dead, awaits on his throne.
3) Osiris judges the narrator's heart against the feather of truth, determining their eternal fate. The scales balance and the narrator's heart is not heavy, allowing their soul to pass into the afterlife.
Frugality and Contentment, Wastefulness and Extravagancekrm
The Risale-i Nur Collection (Turkish: Risale-i Nur Külliyatı, Ottoman Turkish: رسالة نور كلىاتي) is a tafsir (Islamic exegesis) on the Qur'an written by Bediuzzaman Said Nursi between the 1910s and 1950s in Turkey. The commentary does not keep to the order of the ayah as is done in classic Islamic exegesis, as it makes comments on their meanings. It is rather a thematic tafsir which deals with the doubts surrounding the basic doctrines and principles of Islam. The collection includes fourteen books.
The primary purpose of the Risale-i Nur is to bring about a religious revival in Turkey.
The collection includes an analysis of Islamic sources and a reinterpretation of the text for the "mentality" of Said Nursi's age. However, it isn't solely an exegesis, as it includes reflections and details about Said Nursi's own life and interpretations. These reflections and details help the reader to learn how to practice everyday activities on Qur'an norms, and "install" Qur'an to a person's alternating life situations and emotions.
https://en.wikipedia.org/wiki/Risale-i_Nur
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?
Rabbi Jenn Weinstein led a weekday Maariv service. The service included prayers and readings in Hebrew and English. It began with Psalm 133 about dwelling together in community and included the Shema prayer, V'ahavta prayer, and prayers for peace, healing, and the sanctification of God's name. The service expressed hopes for a just world where all people and creatures live in harmony.
Rabbi Jenn Weinstein led a weekday Maariv service. The service included prayers and readings in Hebrew and English. It began with Psalm 133 about dwelling together in community and included the Shema prayer, V'ahavta prayer, and prayers for peace, healing, and the sanctification of God's name. The service expressed hopes for a just world where all people and creatures live in harmony.
This document appears to be the text for a Maariv (evening) service. It includes prayers, songs, and readings in Hebrew and English. The key elements are:
1) Opening prayers and songs of praise, including Psalms and blessings.
2) Readings about God's eternal love for Israel and teachings of the Torah.
3) Core prayers including the Shema and V'ahavta, affirming devotion and love for God.
4) Additional songs, blessings and meditations on healing, peace, and the sanctity of life.
5) Closing prayers including the Kaddish and blessings for peace. The service concludes with prayers for peace and unity
Reincarnation and past lives have been topics of interest throughout human history. Past life regression through hypnosis was originally regarded skeptically but became more accepted after a case in the 1960s where a woman provided details about a past life in 12th century England that were later corroborated by a historian. The document discusses how we come to learn lessons through multiple lives and dimensions of time. It also explores themes of overcoming fear of death and failure, embracing life's ups and downs, forgiving oneself and others, and the power of love.
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.
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.
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.
This document provides information about Surah Al-Takaathur (Quran chapter 102), including its translation, tajweed rules, context and occasion of revelation, and commentary. Some key points:
1. The surah warns of the mutual rivalry and competition among people to accumulate worldly possessions and status, which distracts from remembering God and the hereafter.
2. It threatens those who indulge in this rivalry that they will see Hellfire after death and be questioned about the worldly delights they pursued.
3. Commentators believe it was revealed in Mecca to condemn the tribes that boasted of wealth, followers, and ancestral graves to gain status over each other.
4.
New Edited and updated slides.
Ruku by Ruku pointers.
Flow charts and action pointers added.
Self Evaluation chart added
Virtues and duas and much more!
Death is one of the few indisputable facts of lifeFatima Karim
Reminder about Death: Whenever you hear of a death, take it as a reminder that life is never guaranteed. You are here today, tomorrow you could be gone. Do everything you can in this world to please your Lord while you still have the ability.
From the earth We created you, and into it We will return you, and from it We will extract you another time.
―Quran 20:55
This document discusses beliefs about heaven and hell. It provides statistics showing that most Americans believe in heaven but fewer believe in hell. The document explores different perspectives on what constitutes a "bad" life and being truly sorry. It examines the biblical story of the rich man and Lazarus and notes how the rich man does not take responsibility or ask for forgiveness in hell. The core argument is that hell is the ongoing disintegration of the soul rather than a place of eternal punishment. It is presented as the natural consequence of a soul that has denied truth and love and becomes trapped in darkness, fire and defiance.
These are individual studies written over many years apart, and hopefully you will get more understanding of laughter and humor and even get a number of good laughs.
This Book is written by Ameer e Ahle Sunnat Hazrat Allama Maulana Ilyas Attar Qadri Razavi Ziaee.
This book include to the very Good knowledge About Islam.
Like & Share Official Page of Maulana Ilyas Qadri
www.facebook.com/IlyasQadriZiaee
Psalm 100 expresses thanksgiving and praise to God. It instructs the reader to shout for joy to the Lord, serve God with gladness and joyful songs. The psalm acknowledges that God created humanity and is sovereign over them as their shepherd. It calls people to enter God's presence with thanksgiving, praise His name, and recognize that God is good and His love and faithfulness endure forever through all generations.
The document outlines the fifth step in a 12-step program, which is to admit to God, ourselves, and another human being the exact nature of our wrongs. It discusses how admitting our faults and flaws destroys the power of secrets, allows us to discover we are not alone in our struggles, can lead to genuine forgiveness and freedom, and requires knowing people who will embrace rather than judge us.
Psalm 57 describes David's plea for protection from his enemies and his offering of praise to God. It is divided into two sections: the first section details David's cry for refuge from disaster until it passes, and God sends help from heaven. The second section expresses David's steadfast heart that will awaken to sing and make music in praise of God among the nations for His great love that reaches to the heavens.
Surah Al-Waqiah discusses important topics such as the Day of Recompense when people will be divided into three categories, the reward of the foremost believers and those on the right hand, and the punishment of those on the left hand. It emphasizes Allah's greatness through his creation of plants, sending of rain, and kindling of fire. The surah also references the creation of man, protection of the Quran, and what occurs at the time of death. It concludes by stating the absolute truth and certainty of the Day of Recompense and praising Allah as the Most Great.
Al Quran (Chapter 56): Surah Al Waqiah [The Inevitable, The Event]Dr Jameel G Jargar
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
1) The narrator dies and their soul embarks on a journey through space, arriving at the Hall of Two Truths for judgment.
2) Anubis, the goddess of death, guides the narrator to the hall where Osiris, the judge of the dead, awaits on his throne.
3) Osiris judges the narrator's heart against the feather of truth, determining their eternal fate. The scales balance and the narrator's heart is not heavy, allowing their soul to pass into the afterlife.
Frugality and Contentment, Wastefulness and Extravagancekrm
The Risale-i Nur Collection (Turkish: Risale-i Nur Külliyatı, Ottoman Turkish: رسالة نور كلىاتي) is a tafsir (Islamic exegesis) on the Qur'an written by Bediuzzaman Said Nursi between the 1910s and 1950s in Turkey. The commentary does not keep to the order of the ayah as is done in classic Islamic exegesis, as it makes comments on their meanings. It is rather a thematic tafsir which deals with the doubts surrounding the basic doctrines and principles of Islam. The collection includes fourteen books.
The primary purpose of the Risale-i Nur is to bring about a religious revival in Turkey.
The collection includes an analysis of Islamic sources and a reinterpretation of the text for the "mentality" of Said Nursi's age. However, it isn't solely an exegesis, as it includes reflections and details about Said Nursi's own life and interpretations. These reflections and details help the reader to learn how to practice everyday activities on Qur'an norms, and "install" Qur'an to a person's alternating life situations and emotions.
https://en.wikipedia.org/wiki/Risale-i_Nur
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?
Rabbi Jenn Weinstein led a weekday Maariv service. The service included prayers and readings in Hebrew and English. It began with Psalm 133 about dwelling together in community and included the Shema prayer, V'ahavta prayer, and prayers for peace, healing, and the sanctification of God's name. The service expressed hopes for a just world where all people and creatures live in harmony.
Rabbi Jenn Weinstein led a weekday Maariv service. The service included prayers and readings in Hebrew and English. It began with Psalm 133 about dwelling together in community and included the Shema prayer, V'ahavta prayer, and prayers for peace, healing, and the sanctification of God's name. The service expressed hopes for a just world where all people and creatures live in harmony.
This document appears to be the text for a Maariv (evening) service. It includes prayers, songs, and readings in Hebrew and English. The key elements are:
1) Opening prayers and songs of praise, including Psalms and blessings.
2) Readings about God's eternal love for Israel and teachings of the Torah.
3) Core prayers including the Shema and V'ahavta, affirming devotion and love for God.
4) Additional songs, blessings and meditations on healing, peace, and the sanctity of life.
5) Closing prayers including the Kaddish and blessings for peace. The service concludes with prayers for peace and unity
Reincarnation and past lives have been topics of interest throughout human history. Past life regression through hypnosis was originally regarded skeptically but became more accepted after a case in the 1960s where a woman provided details about a past life in 12th century England that were later corroborated by a historian. The document discusses how we come to learn lessons through multiple lives and dimensions of time. It also explores themes of overcoming fear of death and failure, embracing life's ups and downs, forgiving oneself and others, and the power of love.
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.
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.
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.
If we are to right the world, we must first rectify our hearts, and this is why every revelation has been granted to humanity: to make firm our hearts.
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.
Are you ready for the Last Call of the Shofar? Will you answer the call of YHVH when He calls you to stand up for Him? We are close to finding out who the real believers are!
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.
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.
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.
Together Beyond Words power point presentation for Othonanitsan1960
The document discusses a peace building training workshop held by the Together Beyond Words Organization at Othona. It describes how the over 100 year conflict in Israel/Palestine has caused immense suffering on both sides, with pain being acted out through violence instead of being heard, acknowledged, and transformed. The workshop aims to create safe spaces for Arab and Jewish participants to listen to each other, release emotions, connect, and embody togetherness in order to work towards peace. Photos from the workshop at Othona, a community supporting reconciliation for 70 years, are included.
Haggadah is the Hebrew word meaning "to tell." This ppt tells the story of human freedom from bondage, starting with the Hebrews from Egypt, continuing through the African Americans, and concluding with our current battles against disease.
This document contains prayers and reflections for peace from various religious traditions. It includes prayers from Christianity, Islam, Judaism, Buddhism, Hinduism, Jainism, Taoism, Sikhism, Zoroastrianism and Shinto. The prayers call for peace within oneself, between neighbors, in families, communities and nations so that peace may prevail on Earth. They emphasize cultivating compassion, kindness, forgiveness and love as paths to overcome conflict, violence and war.
The document summarizes a session on encountering the poetic and wisdom books of the Bible, including Psalms, Song of Songs, and Proverbs. It covers various topics like the importance of wisdom, different categories of biblical law, examples of wisdom figures, and an overview of the poetic books. It also provides analysis of the Song of Songs, discussing its structure, themes of love and intimacy, and debates over its allegorical or literal meaning.
Junior certificate hebrew workshop vocabularyMartin Brown
This document contains texts and vocabulary from Judaism including the Shema prayer, blessings for bread and wine, names of books of the Torah in Hebrew, holy days and festivals, greetings, words pertaining to kosher laws, terms related to the Holocaust, and some Yiddish words. It provides translations and transliterations of important prayers, passages, and concepts from Jewish tradition.
Similar to Sisera's Mother Sets the Tone for Our Shofar -- Rosh HaShanna 2014 (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.
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Sisera's Mother Sets the Tone for Our Shofar -- Rosh HaShanna 2014
1. בס"ד
Sisera’s Mother Sets the Tone for our Rosh HaShana Shofar
Rosh Hashana, 2014 / 5775
Sarah Yehudit Schneider
And in the seventh month, on the first day of the month…it is for you a day of teruah (sounding the shofar).1
וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ ...יוֹם תְּרוּעָה יִהְיֶה לָכֶם:
he essential obligation of Rosh HaShana (from the Torah) is not to pray all day, or to get
dressed up and have a big family meal, but rather, simply, to hear the shofar. Yet what exactly
T
does Hashem have in mind with this command? Would a short toot suffice or must we hear it
several times over? Should the shofar’s blast be long and steady or perhaps, instead, staccato?
The search for answers to this question led the rabbis to a most unlikely role model: the cruel
mother of our ferocious adversary, Sisera.
The Talmud’s investigation begins with the Torah which calls Rosh HaShana the “day of teruah
(sounding the shofar).” The next clue is the Targum which translates teruah into Aramaic as yevava
2.(יבבה) The third clue is that the root of that Aramaic word ( י.ב.ב ) is also Hebrew and appears only
once in the entire Bible—in the bloody tale of Sisera’s battle with the Israelites.3
Most are familiar with the story of Devorah, the prophetess, who is renowned as the only
recorded woman judge. The Bible describes how she sat beneath a palm tree ruling on legal matters
and resolving disputes. During her judgeship Devorah determined that it was time to initiate a
military revolt against Yavin, the tyrannical Canaanite king.4
Sisera, the general of the Canaanite army, led a fierce campaign. Nevertheless, the Israelites
prevailed. Sisera fled for his life and sought refuge at the home of Chaver HaKini and his wife, Yael,
because he believed them to be allies but, in fact, they were not.
Yael invited Sisera into their tent and fed him milk and cheese so that he’d fall asleep. As he lay
on his side Yael took a tent peg and hammered it into his temple and he died.
Sisera’s mother anxiously awaits his return, yet her hope begins to fail. Time passes and she
fears the worst. “Sisera’s mother looks out her window and weeps (ti’yavev – yevava). Her wise
attendants comfort her with alternative explanations for her son’s delay: Probably he is just busy
enjoying his triumph, raping and pillaging the vanquished Israelites.”5
Based on this connection between teruah, yevava, and the lament of Sisera’s mother (also a
yevava), the rabbis conclude that the shofar on RH should simulate her mournful plaint.6 It consists
of broken sounds like someone sobbing. And furthermore, this verse that mentions yevava also
describes her “looking out the window” as she moans. The Hebrew word for window in this passage
החלון) ) has the numerical equivalent of 99. The rabbis read this as a hint and conclude that since
Sisera’s mother wailed 99 times, so should we follow her lead and sound our new year’s shofar
(ideally) 99 +1 times as well.7
Whoa! 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 sacred honor?
Yet there is another context where 99+1 cries occur. The midrash informs us that “a woman on
the birthstone in the grip of labor sobs 100 times—99 of which are for death, and 1 (the last one) is
for life.”8 What does it mean that she cries “for death?”
Birthing (as we know) is a painful, dangerous, and often life-threatening ordeal. The body is
pushed to its limits. Primal drives dominate as the body does whatever it must to expel the fetus.
There is no stopping the contractions and the pain. The ego (or conscious self) loses its grip and
surrenders to the body’s dictates. (This is one reason, says R. Hirsh, for the chatas a woman brings
after childbirth.)9
2. -2-
This upheaval in the psyche is an ego death. The conscious self is supposed to be on top. It is
supposed to restrain the body’s animal drives and assure their conformity to social norms. It is
supposed to control its surroundings and keep all pain at bay. Whenever the balance of power
shifts, and the ego must serve (or surrender to) its “inferior,” the ego suffers unbearable shame. Its
humiliation is so intolerable that the ego cries “for death”—anything to relieve the shame. From its
perspective, physical death is preferable to ego death.
And yet, if the ego accepts its indignity and surrenders to the providence of the moment it
suffers a searing ego death to be sure… but then, voila, it revives in the end. And its new self is
always a sliver more enlightened than its old self. HaShem says to the ego: “You and I cannot fit into
the same space.”10 When the ego retreats, its vacated territory gets filled with ohr hachayim ( אור
החיים ), the gift of deepened awareness and renewed vigor.
As below so above. We are constantly giving birth to ourselves. And here as well, there are labor
pains which come in the form of failures, setbacks, embarrassments and frustrations. Our wounded
ego wants to die but our soul overrules its request and cries instead for life. There is no birth
without labor pains and ego-death. Humility is the gateway to higher consciousness. There is new
“life” (ohr hachayim) in every unwelcomed reality and we must track it down which requires that we
first surrender to it (even if only for a moment). That is what it means to “cry for life”—to surrender
to ego death for the sake of (quality of) life.
Sisera’s mother is the opposite of that. She is the archetype of those who prefer bodily death to
ego death—those who wallow in the 99 cries for death…who would rather self-destruct than eat
humble pie. She is the archetype of those around us who proudly admit their penchant for death
and mock our attachment to life11…who are so wracked by debilitating shame that they cannot
concede even an iota to those (i.e., us) who are “supposed to be” their inferiors.12
The Mishna speaks of Avraham:
There were ten generations from Noah to Avraham. They were lawless and corrupt yet HaShem was long-suffering.
[He delayed their penalties and hoped for their turnaround]. When Avraham came [and enlightened the world,]
HaShem placed into his spiritual account the reward of all those ten generations before him. 13
On RH we blast the shofar 100 times. With ninety-nine we lament the sorrows of life and bewail
its tribulations.14 We stand in solidarity with the world, cry for its pains and deplore its injustices.
Yet we don’t get stuck in that loop, for in the end we cry for life. We accept the circumstances of
our lives and trust G-d’s good intentions. We ask that He “reveal to us the path of life”15…the option
that will most enhance our quality of life, the one that holds the greatest cache of ohr hachayim (light
of life). And through our cry for life we salvage all the scattered slivers of life that are spurned by
those who choose death and disparage life.
The shofar takes us on a journey from death consciousness to life consciousness. It’s sobbing,
broken cries (teruah and shevarim) connect us to the dark and broken places of our soul, the cellars
of our psyche—the places where death consciousness still thrives. To raise a spark we must make
contact with it.16 The shofar takes us down into the wastelands of our soul, but it does not leave us
there. Its long and steady blasts (tekiyot) pull us back to life. They awaken our passion for life—our
acceptance of ego-death as the secret ingredient to quality of life, for there is no peace (inner or
outer) without humility.
When the shofar blows this year, let us choose life with every fiber of our being. And may the
power of our collective “cry for life” pull the whole world onto its “path of life ( אורח חיים ).” And may
it be a healthy, joyful, bountiful, light-filled, love-filled, peace-filled, life-celebrating new year for all.
“Remember us for life, O King, who desires life. And inscribe us in the book of life, for your sake,
O Living G-d.” [RH Prayers17]
זכרנו לחיים. מלך חפץ בחיים. וכתבנו בספר החיים. למענך א-להים חיים:
3. -3-
1 Lev. 23:24
2 Targum Onkeles (Aramaic Translation of theTorah), Lev. 23:24.
3 Judges 5:28.
4 Judges 4-5.
5 Judges 5:28-30.
6 TB RH 33b.
7 There are several versions of these numbers: 1) Sisera’s mother (SM) sobbed 100 times (counting the kolel) and we blow 100 times. 2) SM sobbed 101
times (100 + the kolel) and we blow 100 times. 3) SM sobbed 99 times (not counting the kolel because it is not an actual cry but a conceptual unity) and
we blow 100 times.
8 MR Lev. 27:7.
9 R. Samson Raphael Hirsch on Lev. 22:1-7.
10 TB Sota 5a.
11 No opinions here. People just speaking for themselves: https://www.youtube.com/watch?v=FkDP7CH1U4M&feature=em-share_video_user ;
https://www.youtube.com/watch?v=pbecLIBDZbM
12 Richard Landes, “Why the Arab World is Lost in an Emotional Nakba, and How We Keep it There.” http://www.tabletmag.com/jewish-news-and-politics/
176673/emotional-nakba
13 Avot 5:2.
14 The truth is, we actually only blow 40 “cries for death” that imitate Sisera’s mother’s sobs. The other 60 blasts are tekiyot (the unbroken “cries for life”
that awaken simcha). Every broken cry is bracketed by a tekiya before and a tekiya after.
15 Psalms 16:11.
16 Baal Shem Tov on the Torah, Achari Mot 2.
17 Prayer inserted into the first blessing of the Shemona Essrei from RH to YK.