The stars, with their greater sense of nullification, are closer to their source. They are simply points (of Sa"g). We are promised that we are like them. The nations, who worship the sun and the moon, will be embarrassed in the time to come. So the sun and the moon puff themselves up, to say, I am not a puny star. But the stars, come from the 12 tribes, the twelve constellations. The form the 12 diagonals of the three dimensional expanse of the cosmos. The stars get counted, if you can count them, when you step outside of your astrology. "He brings them all out in number, and call them all by name." But we are "davar shebminyan" a produce sold by count and not by weight. A counted entity can not be nullified rather, you place it on the kings table. When you lift up Bnei Yisrael to the head of all things and count them at the top. Based on ideas from Ohr Hatorah Ki Tisa
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The bride completes the groom. The repetition of the Shliach tzibur is the brides response to the groom. The groom being our davening. So when the shat"z repeats the last words of Shma it completes the 248 words / limbs. A realization of the concept of both the masculine and feminine form. The repetition of Shmona Esreh is similar, a further extension of this idea. (As well as vayavor) Sidur Ari
The kiss that satiates "Yishakeni meneshikos pihu", "Kiss me with the kisses of your mouth" is from the language, "al picha yishak kol ami", "upon (the command of) your mouth al my nation will be sustained (with food -by Yossef)." So the concept of dvekus in prayer, the state of feeling attachment to on high that is compared to kissing in Zohar hakadosh: "isdavkas rucha be'rucha" - the cleaving of one spirit to another is not simply a transient state but and actual sustaining, satiating flow from one to another. -based on Sharei Gan Eden
Zoem leacherim Lot bechor with double portion? Asa'o kibno. No, rather Yitzchok got double with 7 lands *2+ Also yakov got more than double of Eisav, who got one. Devarim 2:5 Maybe Yosef got 'shecham echad al achecha" an additional portion over his brothers, since he was the bechor. Or do we say that Leah was the snua and her children get double (again 6/7 children against Rachel's bechor and two children (so three portions for yosef - bechor + benyomins'?)
״א-ל זעם בכל יום״ היא, הרי פעול יוצא ואינו נפעל.״נזעם״ לא נאמר אלא ״זעום״. אז אין הפירוש שהוא בורא עולם רגזני כזה, ח״ו. אלא, הפירש, שהוא שופך את חמתו על הרע שבעולם, מנקה אותו מחדש בתימדות. ובאופן של, ״רגע באפו, חיים ברצונו״. -מעובד משערי גן עדן "E-l zo'em bechol yom", "divine anger everyday" is a verb that expresses and outwards action and is not reflexive. So it is not, "the angered Gd", rather, divine anger expressed ouwards, towards others. The idea is one of upkeep of the creation, a regular cleansing of the evil the world produces. This, always done in a way of "rega be'apo, chayim birtzono", "his anger is for but a moment, in his life giving will." (Or translate, "in his desire to give life.") -idea as expressed in sefer Sharei Gan Eden by R' Yakov Keppal
No "angry G-d" concept The verse, "E-l zo'em bechol yom", "divine anger everyday" is a verb that expresses and outwards action and is not reflexive. So it is not, "the angered Gd", rather, divine anger expressed ouwards, towards others. The idea is one of upkeep of the creation, a regular cleansing of the evil the world produces. This, always done in a way of "rega be'apo, chayim birtzono", "his anger is for but a moment, in his life giving will." (Or translate, "in his desire to give life.") -idea as expressed in sefer Sharei Gan Eden
Sofei tevos "ani ledodi vedodi li" are 4 yods, corresponding with the 40 days Moshe was on har Sinai. This four yods also correspond to the four expressions of awe from the giving of the Torah, "be'emah, be'yirah, beretet ube'zeya". These are the days of Elul and the ten days of teshuvah. All the bread offering with korbans are brought matza, except for the two breads of Shavous, the giving of the Torah, and the last 10 breads of the korban Toda. The 40 breads of the korban Todah correspond with the 30 days of Elul and the 10 days of Teshuvah. On Yom Kippur we received the second luchos. It is with the strength of the giving of the Torah that we can utilize even the chametz within ourselves for divine service. -from Ohr Hatorah, Matos
ס״ת אלול ד׳ יודין כנגד ם׳ יום שעמד משה בהר, הרי חודש אלול ועשרת ימי תשובה. ד׳ יודין כנגד ״באימה, ביראה, ברתת ובזיע דמעמד הר סיני. כל המנחות באות מצה חוץ משתי הלחם דחג השבעות ולחמי תודה. בלחמי תודה ד׳ סוגים ורק י׳ חלות תודה באות חמץ. הרי מ׳ מנחות דתודה כנגד ל׳ יום דאלול ויוד דתשרי. רק בכח נתינת התורה אפשר לנצל החמץ שבנו לטוב. בשבעות וביום הכיפורים, נתינת לוחות שניות, סוף עשרת ימי תשובה. -מאור התורה מטות
So, the correct translation for "ki sarisa im E-lokim" is not, "since you struggled with Hashem", rather, "since you conquered (or ruled over) the angel (of Eisav)". That is the simpler meaning. Malachim can be called E-lokim for several reasons. (Remember that a true shliach is as if the messenger themselves is there. Even Moshe is called Ish Ha'E-lokim because of this idea, like we quote him in Shma, "ve'nasiti eisev" - "and I will give grass"). Further, in terms of struggle with the divine, E-lokim is properly translated as, "the attribute of divine judgment". Divine mercy is associated with Shem "Havaya." So Yisrael means that we conquer the divine judgment and go beyond the natural order of the world (beyond our mazel and astrological sign etc). In general this fight with Eisav's malach is compared to our struggle with or bad, or animalistic inclination. On a deeper level it refers to elavating
Some Esther/Yossef parralels. Yossef was second in command, chosen by the king and Esther was too. Yossef saves the life of the country, Esther saved the life of the country. Yossef was beautiful and so was Esther. Paroh wanted to kill all the Jews, Haman wanted to kill all the Jews. Esther's feast for Achashverosh and haman was on Pesach, Yossef's brother's sold him and sat down to eat matza Pesach. Yossef's brothers ate a meal in their sin of selling Yossef, the Jewish people ate a sinful meal of Achashverosh that lead to the taking of Esther by Achashverosh. Yossef hid from his brothers and Esther hid her identity. We were redeemed from Egypt in the merit of righteous women. Esther, a righteous women redeemed us on Purim. The baker was hanged in the story of Yossef, Haman was hanged in the story of Purim. The Jews took loot from the Egyptians but did not take loot in the story of Purim. Yossef was from Rachel and had a
פתחו לי כחודה של מחט, ואני אפתח לך כפחתו של אולם. פחתו של אולם מ׳ אמות, כנגד ם׳ יום מר״ח אלול עד יוה״כ. תכנס מאולם להיכל ותגיעה לקה״ק. ם׳ היא אות כ׳ כפול שתיים, ב׳ כתרים דמתן תורה, נעשה ונשמע. למה לפתוך לדודי? ״שראשי נמלא טל״, אלו טל יום מר״ח אלול עד שטל תורה מחייהו בנתינת לוחות שניות דיוה״כ. -מאור התורה מטות
"Open for me like the point of a needle, and I will open for you like the entrance of the Ulam". The Ulam's doorway is 40 amos high, corresponding with the 40 days from Rosh Chodesh Elul to Yom Kippur. Enter the Ulam and traverse the days until you finally reach the holy of holies through the heichal. The 40 amos of the entrance to the Ulam are two twenties together, each twenty is gematria os "kuf", corresponding with the two kessarim of matan Torah, "naseh" and "nishma". "I got up to open for my beloved", im Elul. Why? "She'roshi nimla tal", - "my head is full of dew". "Tal" is gematria 39. These are the 39 days from Rosh Chodesh Elul until Yom Kippur. ("Tal Torah" - the "dew of Torah" will give you life as you receive the second luchos on Yom Kippur.) -from Ohr HaTorah, Matos
The king in the field is an idea that the Alter Rebbe suggests to answer the following question: If the 13 attributes of divine mercy are shining the entire month of Elul and not just on Rosh Hashana and Yom Kippur, why isn't the whole thing Yuntif? To this the Alter Rebbe brings an allegory. Imagine the entire year the king is secluded in his palace or on official foreign policy trips. At the end of the year, the king returns from his trips and walks amongst the people in the fields on his way back to the palace. Everyone goes out to greet the king. The king's clothing is not as regal, he's in a good mood and anyone and everyone can approach him and ask for what they need or tell the king what's on their mind. When the king reaches the palace, that is Rosh Hashana. The king is once again secluded yet this is the time of year we actually enter the palace to approach the king in majestic splendor. That is the end of the basic allegory from the Alter Rebbe
According to the opinion that by the Akedat Yitzchak his neshama really left him, we can say that it happened on Pesach, since a tzadik dies on the same day they are born. In the merit of giving up his first born, the Jewish first born were saved on pesach. Four days beforehand, Hashem told Avraham to take Yitzchak. In this merit of this we were commanded to take the korban pesach and tie it to the bed. Tied to bed in recognition of binding of Yitzchak.
Gut voch. Tefila structure Shabbos pikins' from Lekutei torah bechukosai. 1. The kevana we have davening IS the kevana of the mitzvos we do during the rest of the day. There is some connection between the kavana of davening (tzivisi -me'lashon tzavsa ve'chibur) and the kevana we have for birchas ha'mitzvos the rest of the day (es birchasi). So we are doresh "ve'tzivisi es birchasi" as, "the kevana of davening extends to the (birkas ha')mitzvos". 2.The emotional awakening of pesukei de'zimra is not ahava, rather a general arousal towards getlichkite that is meant as a cleansing process. The actual ahava occurs in krias shma
Gaze across the Island. Prepare the mourning dirge and drum. Keep reaching your rope of quenching thirst to the parched masses. Longing for their loved ones who crumbled in fire in front their eyes. "The remembrance of the fathers is drawn after you like water..." On Hoshana Raba, the great day of redemption, we overcome fire with water. We pray yizkor on and Shimini Atzeres, then we can begin to mention rain.
קשר בין כל נדרי, התרת נדרים, ליום הכיפורים. ענין הנדר היא למנוע עצמו מלהנות, כמו כן יש הה׳ עינויים דיוה״כ. איסור הנדר היא על ידי עמירת דברים, כמו כן המצות אוסרים על האדם על ידי דיבורו של מלכו של עולם. הדברים שהנדר אוסר אותם אינם אסורים מעצמם על פי תורה, כמו כן המצוות בעצמם אינם, בעיני ה׳ למורך עצמו כי, ״אם צדקת מה תתן לו״, אלא, כמ״ש הרמב״ם, ״לצרף בהם את הבריאות״. בדרך עשיית תשובה צריך להתחרט על המעשה שעשה. כמו כן להתיר נדר צריך ״פתח חרטה״ בכדי שהחכם יתיר אותה. ״התר נדרים פורחים באויר״, ואינה על סמוכין של דרשת התורה, אלא כאילו, ״על גביו״. כמו כן ענין התשובה, שעבר את הדרך והפיר דרישת חכמת התורה צריך להגיע למעלה הימנה על ידי תשובה. התורה אומרת, ״חטאים תרדף רעה״, והקדב״ה אומר, ״יעשה תשובה ויתכפר לו״. כשנדר יעקב אמר, ״והיה ה׳ לי לא-לוקים״. כמו כן סוף יוה״כ אומרים, ״ה׳ הוא הא-לוקים. ואם יוה״כ הוא הנדר אז סוכות ושמ״ע הוא התרת הנדר. על דרך ההבדל בין, ״שמאלו תחת לראשי״, דינים דיו״כ, ״וימינו תחבקני״, בגפפת הסוכה אותנו. -מאור התורה מטות
The Rav zal"a (ha'Arizal) had the custom to cry on Rosh Hashana and Yom Kippur... And that someone who doesn't cry in these days his soul is not complete for them. Also, someone who cries profusely, with uncontrollable tears than suddenly well up on their own, at that moment they are judging you in the supernal court and your soul feels it and therefore causes you to cry. -siddur Ari
איך יש כח בנפשנו לכוף את יצרנו הרע לשמוע אל יצרנו הטוב? תשובה: כשיוצאים למלחמה אם היצר אנו במצב של ״על איביך״. יש לנו כח מלחמתי בטוב שבנו שאין לו דוגמה ביצרנו הרע. ישראל עלו במחשבה, לכך למעלה הם מסדר בריאת העולם. מקום שאין הענין של ״זה לעומת זה״, כי הרי שם, עדיין לא ״עשה הא-לוקים״ הבריאה. במחשבה קדומה דא״ק למעלה מהשתלשלות העולמות (כענין אין שמאלא בהאי עתיקא, אין כנגד שם). הרי אין כח ביצר הרע לעמוד נגד זה. זה ענין הסולם שבתפילה, כשעולים לשרש הנשמה במחשבה קדומה, שם אפשר לאהוב את השם בשני יצריך. אפשר לשאול, אם הענין כך, שבתפילה עולים למחשבה קדומה, הרי עולם ממקום הכי תחתון עד מקום הכי עליון, ויש כמה פרסאות שמפסיקות בין עולם לעולם ודרגא לדרגא. איך עולים את זה ובמהירות כל כך, בזמן מספיק ״חיי שעה״ זו תפילה? והיא הנותנת, שזו כל ענין הסולם לעלות למעלה בלי מונעה ומפריאה. כמו שרגלי יושר דא״ק מסתיימים בתחתית עולם העשי׳ בלי שום פרסאה מפסקת. -מעובד מאור התורה, ״בחודש השביעי״ הא׳
This weeks Torah portion states, "When go out upon your enemies to battle". How is it possible to force our bad inclination to listen to our good inclination? What advantage does it have? The answer is we do have an innate advantage hinted to by the phrasing in the posuk, "al oyvecha", "upon/over your enemies", meaning we go out with an advantage "over" them fron the get go. The advantage is the source of our divine soul, "Yisrael rose in divine thought". Before the order of creation there is no apposing concept. You can only applies the rule, of "E-lokim created an opposite to each thing" after "each thing" was already created. Before creation however, Yisrael exists as unapposable. This unassailable state is what we reach for and reveal through our prayer. Against this, our bad inclination has no power and it also succumbs to feelings of love for the infinite. (The level of the first thought of A"K,
That the shofar is hollow hints to the fact that it is an "ohr makif", a surrounding light (to 7 tachtonos of bina). As the breath within the shofar comes out as an atmosphere of life, as air surrounds us (and as blown into Adam the breath of life...). This air is blown out from the reddened "apples" of the cheeks as they fill with the breath blown into the shofar. Sweetening the bitterness. - kavanos shofar
Ok, that helps. I'll think about apples. So, say Chabad is divided up into different "personalities" 1)the older russian generation 2)the "geza" Crown heights crowd. 3)crown heights bal Teshuva community 4)put of town chabad 5)out of town Chabad bal Teshuva community 6)Shluchim 7)shluchim who are also bal Teshuva. 8)Tranplanted Crown Heitsers 9)children of baalei Teshuva (like me! ) So, the modern Chabad or "Chabad light" are an offshoot of number 2 and number 8 and sometimes 9, depending on the circumstance. Mendy Greenstein While each person is an individual there are some trends. They are characterized by not wanting, or knowing enough of other ways, to throw off their Chabad identity. They are not as interested in Torah study or study of chassidus. They are very concerned with making money. There is a lot of mixing between young male and female and immodest behavior. Seriously, there is a difference when you do an act out of rebellion and
The answer is that obligation comes together with understanding. As the person learns and recognizes each new thing the Torah says. At that time they begin the obligation in that mitzvah or that halacha. We learn this from the first bar mitzvah in the Torah, Yakov and Eisav. The Torah says "vayigdelu hane'arim", the young men grew up." It does not say, "they turned 13 years old". Rather, as Rashi explains, thier action became noticeable. This one set removed himself to the beis medrash and this one to the house of idol worship. Even after the giving of the Torah and the year of beginning obligation is set to a specific time, this fact, that growth is a gradual process that evolves with a persons deeds, never changed. So the bar/bat mitzvah becomes obligated each day a little more, as they learn and recognize what it means. The old man, when he learns the new halachah, becomes obligated then and it doesn't take away from the mitzvah as he did it his enti
Dekardunisa or Dekadrinusa? There are two leshonos for the light that measures other lights, their source. The first, "butzina dekardunisa", translated as a flame of "gophris", brimestone or sulpher. Like a candelabra lit with sulfer that a flame grasps onto strongly. A flame, a source for other flames. The second language is, "botzina dekadrinusa", a flame of darkness, since it is a level so hidden. The supernal crown that shines to the other levels below it. - Pardes Leha'Ramak
For anyone who has wondered what the machzor means in the tekias shofar with, "veyisvadeh be'lachash", "confess quietly". This, from the siddur Ari: Return (Do Teshuva) and, while standing, speak in a whisper. That, so it's not heard, as it is forbidden to mention your sins on Rosh Hashana out loud. However, it is permitted in whisper. This should be done specifically between the tekios, since then the Satan is confused (in his words). The viduy confession then goes upwards together with the sound of the shofar and you can not be prosecuted at that time.
An empty Elul mikvah. Think pure thoughts. The end letters of: "Ani ledodi vedodi li", "I am to my beloved and my beloved is to me", are 4 yods. Gematria 40. 40 days from Rosh Chodesh Elul until Yom Kippur. 40 cubits of water that make up a mikvah. According to the Arizal we dunk 13 times bringing down the 13 attributes of mercy each day. Rosh Hashana is the wedding of Yakov and Leah. The seven days in between are the days of sheva brachos. Yom Kippur is the wedding of Yakov and Rachel.
I will tell you something about teshuvah and emunah , ok it is for my religious view but I think it is also a kind of psychology. If you translate teshuvha in to reflection on your self and emunah to self trusting. So because it is close to Rosh Hashana and the 10 days between them. It means for doing teshuvah there are 4 steps of teshuva which can be collarborate to a lot of self reflection things and methods in psychotherapy (is true I found that out). Ok the 4 steps are. 1. Confession - Telling to Hashem (or to yourself) what you've done wrong. 2. Remorse we should feel sorry for going against Hashem's will. With can be translated something you did in against your will or one other. 3. Commitment: we commit to do our utmost to improve the furture and not to slide back to our old ways. The yetzer hara isn't interested as much in the transgression as he is in the sadness and depression that immobilize a person after the transgression. So the yetzer hara can be translated
פזמון״בר יוחאי״ מהקדמת רוח דוד פירוש על האדרא קדישא מר׳ דוד די מדינה (נדפס 1747) פזמון, יותר מפורסם, הידועה בשם ״בר יוחאי״ היא משמעון לביא (רש״ל) שחי 1586-1485. --- בר יוחאי כנהורא דשמשא. ראש כתר דמלכא קדישא. בר יוחטאי אור הגנוז פנימה. כולל עטרין דאבא ואימא. רב חסדה והיא תעלומה. מאין תמצא בכתפי נעלמה. בר יוחאי לבי אדרא רבא. שם אתכנסו הודה הדרה וזיוה. חברייא קדישה וטבא. מלובשין שריין רומחי וחרבא. בר יוחאי מה נכבד ההוא יומא. שבו גילתה הפרסא סתומא. עקודים נקודים מעינא ופומא. יצא תיקונו ממצח הוא שם מ״ה. בר יוחאי והחכמה מאין. הבן יקיר לך מאיר אישון בת עין. כרעיה דאבוה גילה רעוא דרעוין. רבי אלעזר גם סוד המזלין. בר יוחאי אמרי בינה נחקקו. בלב משכיל כתהום עמקו. תקן מצולות ועינא פקיחא זכו. רבי אבא מליו כבוצינא דלקו. בר יוחאי חסד א-ל עלי עין. תתן אמת ליעקב חסד לאברהם בימין. אשר נשבעת ומימי קדם דאין. רבי יהדה וכורסיא דעתיק יומין. בר יוחאי רוח עצה וגבורה. גאולתי עורה כבודי עורה. תיקן מי אל כמוך בסוד נסתרה. רבי יצחק ימחה אף ועברה. בר יוחאי תפארת אדם חמלתו. רחמן מטה לצד גד
Eisav and Yakov as the story of Rosh Hashana. Yitzchok who's attribute corresponds with divine judgment, asks Eisav who is the accusing malach, the satan, that Yakov later grapples with, to go "fetch him" accusations as per wont of divine judgment. Before Eisav can come back with these accusations, Yakov sneaks in to plead his case in front of the heavenly court. They see that even though his hands are of Eisav, his actions may be imperfect, his voice is of Yakov, he comes in with the sound of the shofar. Yakov then receives the blessings for a good year and even the attribute of judgment, Yitzchok, has agreed to it. "Gam baruch Yihiyeh". When Eisav comes back and the accuser is allowed to speak again, Yakov "runs" to save himself. This represents the idea of Teshuva, making a concerted effort to quickly draw close through fasting and prayer. Yakov grapples with malach of Eisav and Yakov strides forth to meet Eisav's accusations, his fu
Tashlich as a carbon sink Just as carbon generated through the careless and wanton destruction of the planet is this etherial and intangible negative substance, so to our sins leave behind a destructive force that is often hard to see. Just as carbon creates an atmospheric film that effect the way the sunlight shines, so too our sins are compared to a cloud. Just as the ocean are this great carbon sink, a place where this intangible destructive force is sent down to be trapped where it won't do any harm or be apparent above the sea where people live and could be affected by it, so too our sins are cast into the depths where they will not be remembered or affect us negatively. The approach of some is to through "bread" at the problem, acts of charity. While others shake their tzitzis at it, strengthening the observance of mitzvos. Careful though, too much carbon and the oceans will turn into seltzer and our sins will bubble up again kill the fish, boil the oceans
Halacha as a defense attorney for the less observant. "H'ariyu La'Hashem K'ol Ha'aretz", "sing to Hashem all of the earth" has the first letters as the word "Halacha". Meaning, just like in a halachah of the Torah, anything that can be considered pure, is, even if wisdom would seem to dictate otherwise. [As is known to all who delve into the pilpul of the Talmud that the psak can permit and purify, using many explanations, even something that would be fitting to declare impure and forbid.] So too above in divine holiness, someone who is not fitting can be elevated... This is why is states, "kol ha'aretz", "All the earth". The word "all" comes to include all those who would not be elavated without this wisdom. The word "hariyu" is also from the language of "tero'em beshevet barzel", "break them with an iron rod" as well as from the language of a broken staccato cry. Mean
The eating we do today is at least on the level of the mon from heaven. The Torah, the second luchos of Yom Kippur was only given to those who ate the mon. The mon itself is the food of the malachei hashares that Moshe ate on har sinai, "lechem abirimb ochal ish", yet it still is considered that he did not eat or drink on the mountain. Thus our eating today on erev Yom kipper and receiving the Torah tomorrow is considered fasting for two days.
...during neila. It's when malchut (Esther), that is usually hidden, is elevated all the way to the "top of the crown" when we say "Hashem hu ha'E-lokim" 7 times. The hidden feminine aspect is crowned and revealed to all. It's like Purim, after all. To extend the idea: Purim as Yom haKippurim Haman is the prosecutor in this and has decrees plotted against the Jews. Esther is fasting even though its a holiday when she is finally admitted into the Kings presence after 30 days of Elul that she was not called to come in. There is judgement from the king if you do wrong and our eyes look for the scepter of mercy to be streched out to us. When Esther sits with the accuser and the king, who is the judge, that is when Esther truly reveals herself and national identity and becomes queen. In doing so, she reveals her royal lineage and the accuser can not stand in front of the kings favor for her. He tries to appeal to her by pointing out sin in f
Just as on Purim we do not scrutinize, and give charity to whoever streches forth their hands, so too on Yom haki-Purim, the day "like Purim", the nations of the world merit the sacrifices we bring for them on the Holiday of Sukkos. That is because Hashem's truth, as it is revealed in Neila, is drawn down to the entire world because "all nations praise Hashem". "Emes Hashem le'olam" because, "hallelu es Hashem kol goyim". Siddur im dach lehavin shoresh inyan ha'Sukkos
You might think it is permitted to place your Sukka under an Ilan as they both have the same gematria and refer, spiritualy to a like concept. However, it is forbidden to place your Sukka under a tree since, "Man is a tree of the field" and "it is better to find trust and protection under Hashem then to place your trust under man". Avram gave to the Malachim under the tree since malachim are compared to animals, "Chayos Hakodesh", lower than man. Or Hatorah, Le'buch
So, concerning the eyes, there are different things to consider. For example, how circular or flat. How big or small. How shiny or not. The color. In one place it says if the eyes are big and the lids are big, the person is rebellious, especially if their eyes are blue. Then they will lie and be forgetful etc. In another place it says about blue eyes: They have a good heart, will forgive easily calm fights and love resting. About green and white eyes, sort pf like mine, one place says: sometimes angry and sometimes merciful. But if there is a little black in them, his enemies will not be able to overcome him. In another place it says green (cat?) eyes or grey eyes love wisdom. But they grey (amutzot) are strong armed strong eilled and are quick to anger but not with bad intent. It's interesting to note that it says of David Hamelech that him had, "beautiful eyes and of good site". He was a red head.
Please forgive. I know this is some weird and archaic stuff. Just happen to be learning it. So humur me. It helps to write it down and sound it off someone. I'm hoping to write something on this whole subject according to chassidus when I'm through. 😊 The four biles or "gal" are divided like this: Red - hot and wet Green - hot and dry White - cold and wet Black - cold and dry Going to skip how to diagnose who has which one stronger in them, ad it can be a combination. Some of the different atributes and personalities are associated with these: Red - eat a lot, love to laugh and dance and lack worry, intellect is not as clear especially with deep subjects. They are pleasant and calm and are not jealous. They work quickly and enjoy people and are not greedy. Green - easily angered and and don't stand things against their will. On the other hand, they are easily calmed down. Light of heart, brazen and jokers. They like to fight and li
The yetzer hara as geothermal activity. There are a few averot whose affect earns the term "as if you push the legs of the shchina". Thr idea is, since the "heavens are my throne and the earth is my footstool", the "legs" of the shchina represtent the divine presence that fills the earth. When one does this type of avera, such as, "transgressing a sin in private", itthe sentiment that Hashem is not here. You pushing away the "legs" of the divine presence from this space. Further, you could extend this idea of "push", the word "dochek", to mean "shove" or "kick". In so, causing the concept of the "foot" of the shchina to kick the ground, causing an earthquake. A further allegory is the the light of Hashem being "ohr" with the hidden presence being the yud inside the "avir" the air, the breath of divine life that pervades the earth. Since earthquakes are cause
Radak Yoel 1)"The word of Hashem that was to Yoel the son of petu'el." This navi prophecied first about the locusts that Hashem brought in the land of Israel for their sins. Afterwards he a prophecied concerning the future days of Moshiach and there are those who say that in the days of Yehoram the son of Achav this navi prophecied that there would be a famine in the land like it says, "that Hashem called to the famine and it also came to the land 7 years." The four years were four types of locusts while the three years when it didn not rain. And in (the medrash) Seder Olam it says that in the days of Menashe he prophecied and that the prophets Yoel, Nachum and Chabakuk all prophecied in the days of Menashe, but since Menashe was not a "kosher" king they are not mentioned under his name. 2)"Listen to this Elders." Because they saw more than in what transpired in their days, like it says (in the Torah), "(ask) your elders and they
The daled amos of a person represents the "expression" of the highest level of makif of the neshama, the yechida. Higher than garments or the persons house, corresponding to the makif of neshama, chaya, respectively. That is why the a person is able to elavate the eretz ha'amim simply by walking around. A focused revelation of divine essence of the present time and space the neshama traverses. Mittler Rebbe Ata Echad Kuntresim -If the Yechida is present with the person wherever they go, perhaps the chaya, as represented by the persons house, is always present with the person as well. Similar to the mezuza protecting you when you are away from home Just as when inside.
Sources for 'tapuach' as an esrog. The Tzemach Tzedek, in his haga'os on Eleh Toldos Noach in Ohr Hatorah, brings down Targum in Shir Hashirim as a proof for this idea as well as Tosfos Shabbos 88A. The Sforno Malbim and Ralbag bring the idea of taste and smell as well, giving a nod to this perush of Chazal here of an Esrog being the tzadik with both Torah learning and good deeds. The Targum translates as: "Just is the Esrog is beautiful and praised amongst the non-fruit-bearing trees..." The Tosfos relates: (On the Gemaras statement that Israel, who said 'naseh' before 'nishma' is compared to a 'tapuach') "Whose fruit is before it's leaves". Rabenu Tam asks that we see apples grow just as other fruit trees. He explains that 'tapuach' here refers to the Esrog and brings the Targum as well but wonders why the Gemara brings the pasuk 'ketapuach' which refers to Hashem, while the verse "the
On further reflection in Divrei Ha'yamim the mefarshim say that asir was actually Yechonya's son and his son was Shaltiel who had Pedaya and Zerubavel was actually the son of Pedaya. However Zerubavel is called the son of Shaltiel because of the rule that "grand children are considered like children". Still the question remains, why mention Zerubavel as the son of Shaltiel specifically and how does the Rambam bring this as a proof that Yechonya did Teshuva?
According to the Radak "even sapir" refers to a white stone, like crystal or diamond (the Rambam in Moreh also holds it's like a diamond, but stresses that it's without color). Ibn Ezra holds that it's a precious red colored stone (like a ruby maybe. No opinion holds it's a actually a "sapphire" stone, even though that would seem to fit etymologically. "Sapphire" stone can come in many different colors and there are different kinds etc.) So then, the opinion that it's a white stone corresponds with sefirot of Z"A since its mainly "built" from kindnesses, the color white. The opinion that "sapir" is a red stone corresponds with the sefirot of malchut, built mainly from gevurot, strictnesses that correspond with the color red. Ohr Hatorah Chayei Sarah
The Kabbalistic allegory inherent in goal based games. By Mendy Greenstein "Koleah el ha'seara." The Torah praises David's soldiers who had perfect aim and could hit a hair-breadth target. There are many games where the goal is to hit a target or get the ball into a hole. This is like the idea of union of the feminine and masculine aspect, like Yesod to malchus. In Soccer ones uses legs like netzach and hod, allegorically the testis, or the action potential of accomplishment in general. Basketball uses the hands, the emotional component that prepares for the union of the relationship, like chesed and gevurah. One must reach high, above ones head, to accomplish the relationship, since it is beyond you. While basketball is over the head to reach higher, darts and archery are at eye level. Thus, you have some that are below to above and some above to below. With darts and tennis being "Kesser echad le'shneyegem", a relationship of equals.