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Chanukha kavvanot slideshare.2014
1. בס"ד
Chanukka Kavvanot 5774 / 2014
Sarah Yehudit Schneider
When is the time for lighting Chanukka candles? The earliest (and preferable) time is sunset but one can still fulfill the mitzvah until pedestrians disappear from the street. [TB Shabbat 21b]
התוצמ עקשתשמ המחה דע הלכתש לגר ןמ קושה .
Everyone knows that Chanukka celebrates our victory over Greek tyranny, and the miracle of oil which burned for eight days. In remembrance of these wondrous events the rabbis instituted the holiday of Chanukka, observed by lighting candles in our doorways and windows for eight nights. The point of this practice, says the Talmud, is to publicize the miracles that happened “at that time, in this season.”0F1 Consequently, ideally, the candles should face the public domain, and be visible to passersby. Their prominence, however, does not just hinge upon placement; timing is equally critical. They need to be burning during the time when folks are actually passing by. If they are only kindled late at night it’s likely that no one will see them. And so the Talmud rules: The time for lighting Chanukka candles is while there are pedestrians still traversing the market place.
Yet there is a deeper teaching embedded in the idiomatic language of this Talmudic passage.
...דע הלכתש לגר ןמ קושה:
…Until the foot ceases from the public marketplace.
King Solomon notes: “This opposite this HaShem created the world.”1F2 There’s a holy realm and a shadow realm, says the Ari, and they are mirror images of each other.2F3 Since the human being is a microcosm of the universe, the structure of these two realms is imaged as an Adam, with head, limbs, torso and feet (or at least the equivalent of such). The holy realm is called Adam d’Kedusha (the Holy Adam), and the shadow realm is called Adam Bliya’al (the Scoundrel Adam).3F4 His unholy province is the abode of klipot—literally, husks, and refers, metaphorically, to all that conceals the truth that G-d is one, good, just and everpresent.
Nothing can exist except that it receive a sufficient flow of life juice. This is true for minerals, plants animals and people. Life juice, by definition, is holy. HaShem is called the “Life-Force-that-Enlivens-all-Worlds.” There is no other source of vitality except for that which originates in the realms of kedusha.4F5,5F6
That’s a real problem for the klipot. In the spiritual world things are close when similar and distant when different. Opposites cannot get anywhere near each other. So how can the klipot get hold of their life juice when they can’t approach its holy repository?
Fortunately, for them, there is a plan B—the loophole called “Heel in the public domain” (קושב לגר). Let’s try to understand that obscure metaphor, by defining its two terms: heel (לגר/regel) and public domain (קוש/shuk).
When Adam and Chava defied God’s word and ate from the forbidden Tree, reality imploded. It shattered and collapsed into the lower realms. Its lowest edge, its feet so to speak, fell all the way down into the klipot—the impure realms—into the head (so to speak) of Adam Bliya’al,6F7 and from there its sparks dispersed throughout the entire stature.7F8 This Chanukka teaching is dedicated to the aliyat haneshama of Tsipora bat Avraham z”l on her 9th yahrtzeit. She should experience wave after wave of
joy and satisfaction from her family and friends who love her, and miss her, and continue her mission.