והיה כי תבאו אל גן עדן, ואכלתם לחם מן השמים ולא תזרעו. וציותי את ברכתי, כן יצמיח ה׳, ובני הנביאים, היפה בנשים, תבעול בבאיה, אל ארץ העליונה. ואכלתם ישן דעתיק יומיא, ושבת לגן עדן מלעובדה ושומרה. לבן בקש, בעתיק דקליפה, אם בארבע מראות לבנים דנגע, לעקור יותר מפרעה. אבל פותר חלומות, תופר להעלות, ויין ישן לישראל סבא, דיוסף שלח מסבא דסבין. -מעובד מאור התורה בהר
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Even though yeast is forbidden from sacrifices in general, it is particularly excluded from the korban mincha which must be baked with chametz. The korban is itself is for atonement while the mincha is considered a gift, "doron". Just as a formal tribute to an official must be a thing of beauty, free from all imperfections more than other debts and taxes given. So to there is this emphasis on self effacement that one mist express in the mincha.
In the first Ki Merosh Tzurim in Ohr Hatorah Balak there's a great explanation of the extra 'foot' on the first hey of Shem Havaya (in the sefer Torah). It's the concept of the expression in the Zohar hakadosh אושיט פסיע לבר - that bina "takes a step outside." He connects it with the idea how it's like the actual writing, sefer, is a step outside of from the scribe, sofer, while the last hey is the sipur, the story and meaning of the words. The reason sefer is a "step outside" from the sofer is the difference between how much the midos are in potential within chochma as opposed to how much they are in potential in bina. In chochma they are compared to the potential for the child within the seminal drop, while in bina like the child in the mothers womb. While still hidden in the womb it is more revealed. Taking this allegory to the next level, the "step outside" is with the the birth of the sons of Yehuda, Peretz and Zarach,
The black hole Perhaps one can translate "Yechida" of the soul as "singularity", the same word used to describe a black hole. The concept of a black hole might be applied allegorically in the following way. There is an idea of a light that is so high that it is above the purpose of shining outward. Rather, it is something essentially bright, an "ohr atzmi". There's another idea of a place that is so high that it is considered dark, as no revelation from such a level can be grasped at all. In the process of creation the idea is referenced by the verse ישת חושך סתרו - he surrounds himself with darkness. A place that is essentially hidden and not even findable, a "choshech atzmi". (Expansiveness as merchav ha'atzmi- to expand on elsewhere...) There is a concept of "seder zmanim", the "order" of times that is described before creation. The process of creation of time as a gradation from potential to a
The bad news is I need need a root canal redone. (Please daven for me מנחם מענדל בן עדינה אהבה for a complete and non stressful recovery). The good news is my dentist had s Rebbe story. 😁 Apparently his brother was born prematurely and there was little hope for him. After calling in for a blessing from the Rebbe there was a miraculous turn around that astonished the doctors and, he didn't even want to tell me this part, but the white blood cell count was 770! 🙂
My eyes gazed at my enemies who were looking at me with an evil eye. Rashi says that eynei - my eyes also can mean to gaze with destructive intent. Just as Shaul was "oyen" David, from the language of ayin - "to eye". Thus, "beshurai" and "eyni" have the same type of dual meaning. This type of gazing at ones enemies (even though, in general, you're not supposed to gaze at a wicked person) finds expression in, for example "gazing at the mikdash to destroy it" or rebbi Alazar b'rbi Shimon turning people into a pile of bones by gazing at them. Gazing at ones enemies, then, is part of their judgment and process of their destruction. By Moshiach, however, the judment instead will be on a higher level, with the sense of smell. This, since the pasuk specifically excludes judgment via view of the eyes, "lo le'mareh eynav yishpot". -based on Perush Hamilos 133
The feminine tense of each masculine term for a supernal aspect is the מלכות that receives from that aspect. Thus, חסיד - חסידה, צדיק - צדקה, אמת - אמונה. The feminine of מדת התפארת - אמת is actually אמן, with a ׳ן׳ instead of a ׳ת׳. The ת connotes the idea of תפארת as it receives from above while the ן refers to the downward flow from מלכות. The union of the two is found in the word אמונה, as its composed of אמן and ו״ה. The ו״ה are the תפארת and מלכות as they are united while the נ becomes כפופה since it is a state of union, receiving from תפארת above and not flowing downward as the ן פשוטה. שערי גן עדן דף 109
קרבנות לחמי, כי אם הלחם אשר הוא אוכל, לחם אבירים אכל איש, איש ואשה - אש י׳ ואש ה׳, לאשי - אשי ישראל, ולאו אורחי למיכל באתריה, כי לא אדם הוא - ולא ישב אדם שם, ופתח במזבח וסיים בשולחן, אכלו הבשר אצל המזבח - ולא תאכל דם, וכל דבש לא תקטירו, והמן טעמו כדבש, אכלי דבשי, לחם מלאכי השרת, כתפוח בעצי היער, שיר המלאכים - ירננו עצי יער, אכלתי יערי - דחיות בר - שור הבר, שתתי ייני - דיין המשומר, ויחזו את האלוקים ויאכלו וישתו. מעובד מאור התורה את קרבני לחמי
Why does it say there is no eating and drinking in olam haba if there was eating and drinking in gan eden? What is the difference between the eating of the mizbeach and eating of the shulchan lechem hapnim? If davening corresponds with the korbanos on the mizbeach why are you not supposed to eat before you daven? Why will their be a meal of shor ha'bar and yayin hameshumar if that time is above eating and drinking? Did Moshe eat the Mun while he was on har Sinai? The Tzemach Tzedek is mepalpel in this in the mamer
Hadasim - myrtle is the same concept as the shoshana - rose, only when it is not amongst the thorns. The Rose's scent is specifically amongst/because of the thorns around it. The hadasim, however, do not need the thorns to be fragrant. hadasa is malchut as it is in the higher world of Atz', shoshana amongst the thorns, as malchut descends into the lower worlds of bi''a to mevarer - purify. Hadasim are in a pure state on their own, while the special mission of Rose is to purify others. -Mittler Rebbe
Even though אכלתי יערי עם דבשי is usually translated as ״I ate my honeycomb with my honey" in this mamer it brings it down as the eating of the animals of the forest, the יער הלבנון. This refers to the angels and their service, the concept of the mizbeach were the animal is elevated up to its source. Like the idea of עצי שיטים עומדים that corresponds to the שרפים עומדים. This forest corresponds to the blessings of שמע where we recount the service of the angels, while the שמע itself is the honey, sweetest of all, the תפוח amongst the עצי היער of the blessings of ק״ש. The wine - שתתי ייני is the שמונה עשרה, the יין המשומר of עולם הבא.
A murderer transgresses all 10 commandments when he kills since the dead man could have fulfilled them all. Even if he was a wicked man, its still possible that his children would. With this we can understand the conversation between Hashem and Kayin. Hashem asks, "Ei Hevel achicha?" Where is Hevel your brother, he can no longer fulfill the mitzvos? Kayen answers, "Hashomer achi, 'Anochi'? Was my brother so righteous that he would gaurd (the 10 commandments that begin with) "Anochi"? Hashem Responds: "the voice of your brothers blood(s) are calling to me from the earth." - His children that would have been able to keep the 10 commandments. Divrei Yehonatan
Today 23rd of Tammuz, is the Hillula of the Rama"k z"l Here us a quote from him that reminds me of the different levels of eating in the mamer I learned last week: the shulchan, the mizbeach, Yom Kippur, Gan Eden, feast of Olam haba. ---- "In terms of ethereal sustenance, there is the mun that was completely swallowed by the limbs. A more ethereal sustenance is the bread of the ministering angels that Moshe was sustained with for 40 days and nights on the mountain, לחם אבירים אכל איש. A more ethereal level is the food and sustenance of the supernal throne. A higher level than that is the sustenance if the Sefiros and there are other levels as well... This is the concept of the "dew" that drips from Atik. It is a concept of the "thickening" of the light just as the water condenses to to form clouds and (as Zeir Anpin who receives this "dew" upon it, is termed, "the heavens") and as the clouds condense
A persons prayers are not answered until they place their soul in the palm of their hand. Not emotional arousal but self sacrifice. The concept of כפים - the palms can also be read, two letters ׳כ׳ , corresponding to the two levels in כתר. You're prayers reach up to the supernal crown. We lift up towards heaven in prayer by being careful about what is in our כפים, that our hands should be free from mistreatment of others and theft. The "hands" we lift in prayer are the two levels of divine unity, שמע and ברוך שם. Also, since a hand can lift you up when you've fallen as well as be placed on your head to give blessing. From Ohr Hatorah Eicha
A קרבן for a מזיד In general a sacrifice can only be brought for a שוגג, a sin committed by mistake and not for a מזיד, wanton sin. Nonetheless, since after a person does תשובה their willful sins are changed to be considered accidental, you can say there is then an idea of atonement for מזיד with the sacrifice. The idea is that the spirit of folly, רוח שטות, that overcomes us when we sin is considered worse than the inattentive acts of an animal. We therefore look towards a time when this will be rectified as well. Like the sprin from the temple that will mix with the water of the river שיטים, Shitim. This river represents the folly that leads one to sexual misconduct. In this sense we are worse than an animal: נמשל כבהמה נדמו, translated here as, "even to the animals we seem like an animal. Since we had more cognizance and choice in our actions. We are told that this can be rectified as well. It is upon this idea that we recognize atonement for the מזיד with תשובה
The salty soul of the earth On all your sacrifices should add salt - "be'chol korbancha takriv melach" Chassidus translates korban as "drawing close" and salt as that which divides, separates out the bad (like the blood from meat) and adds flavor. So read: when ever you draw closer to the divine make sure to pull out ones personal interests (the "blood") and do it selflessly. When your learning or davening, it should not be your own personal benefit but, with a true nullification and attachment. Similarly, salt is "bris E-lokecha" a covenant, meaning forever, at all times, one should recognize the divine, just as salt doesn't decay. E-lokim is gematria "ha'teva" - nature. Hateva is also from the language "tuvu be'yam suf" - swallowed and sunk in the sea of reeds. One can get sucked in to the natural order of things to the point where you are blind to the divine. You must, like salt, pull on
To be mekayem the girsah, [לישעם] in Tanya Shar hayichud (and an explanation of אבן). By Rabbi Mendy Greenstein See Tanya chapter 7 of שער היחוד, close to the end of the perek. In explaining the צירופים and permutations of the Hebrew letters that compose the spiritual life force of each creation, the Alter Rebbe brings the word אבן, as an example. In bringing this word as an example, the Alter Rebbe correlates the idea that the divine light extends as a soul to the inanimate with the idea that all creation flows through divine speech. He says, ״אבן״, דרך משל, שמה מורה כי שרשה משם העולה ב״ן במספרו ועוד אלף נוספת משם אחר (לישעם) הידוע ליוצרה. "The word 'Even', for example, its name hints to its source in the name that has the gematria 52 making up the letters - ב״ן as well as an extra Alef "leyesham", known to the one who formed it." There is also brackets there that point out נר׳ דצריך להיות ״לטעם״, that it makes more sense for the wor
If the Nevuah of Yichezkel is not clear and there is a way to interpret how to build the Temple both in a way of בעתה - "in its time" as well as אחישנה - "speedily", why, then, does the Rambam describe the temple in accordance with the אחישנה - "speedily" interpretation? When paskening halacha there must be no doubt. Rather, the Rambam paskens here that Moshiach must arrive speedily and we will have to build the Temple אחישנה, in that speedy way! Sicha 27 Tammuz 5739
Black like a raven or a beauty? Regarding the commandments of the Torah it states: "don't me more righteous than your creator, to forbid things that are permitted to you.״ The forbidden object itself is repulsed, even though there is certainly a divine spark within it. The pushing away of these things from holiness is compared to the cruelty of the raven, שחורות כעורב - "dark like the raven." However, the decrees of our sages go one step further, to forbid that which is permissible, such as birds meat with milk or the fat of the gid hanasheh. For this reason the words of our sages are called דברי סופרים - words of the scribes, higher than ספר, than the book itself. On this it's written, in comparison to the blackness of the raven above, שחורה אני ונאוה, I am black and beautiful. This is similar to how the negative commandments are higher than the positive commandments, in their exalted, aloof nature. This is also the level of Nedarim, to f
When you are feeling far from Hashem during the three weeks remember, it is compared to the machol dance. Two lines of people get closer, than farther from each other again and again. While they are far apart, they do not turn their backs. Rather they are still looking towards their partners. The whole purpose of going far is obviously for the purpose of drawing close again. Even when far away you don't fret because, hey, its still a dance. -Mittler Rebbe (in the context of Teshuva)
Balak lapping it up. Balak from the language of "to lick", As in: "(ka'asher) yilok (ha'kelev)", as the dog licks. On the side of klipa, to lick the blood of Yisrael (as the fire in shape of a dog during the second Temple that would lick the blood of the sacrifices). Also, as Hashem saves one's soul from the "dog": "miyad kelev yechidasi". Thus Balak stood against the concept of the korban so it states "ve'neh nitzav al ola'so". Within this context Balak is also from the language of "Aluka" - the leech, the selfish nature of klipa as expressed in the verse: "Aluka had two daughters, give, give." On the side of kedusha, Yosef, bechor Shor, licks up the "wicked that sprout like grass" - "bifro'ach rishayim ke'mo eisev" or like Gideon's soldiers who were divinely tested for purity of heart by seeing if they licked the water, like a dog, or got on their
Le'david, eilecha Hashem Nafshi Esa (to you, Hashem, I give up my soul) is sofei tevot "Eicha", since it is because of David that we say it. When He caused the chain of events that led to it by saying, "You and Tziva will split this field." It is therefore fitting he should be moser nefesh for this. -Chaze Tzion on Tehillim
הגיב לבן, הבנים בני, ותאמר ירושלים של זהב, מי ילד לי את אלה? אם אני לי מי לי, ודגלו עלי אהבה. כגלגל החוזר בעולם. ותנין בהיכלי עונג, ואני שכולה וגלמודה, הן אני נשארתי לבדי, צליל מתהפך במחנה.. ויבא עד האהל ויפל. ושעירים ירקדו שם. קולו כנחש ילך, והמתים אינם יודים לדבר מאומה. ויראו עבדי דוד להגיד לו כי מת הילד, ויקם מהארץ וישימו לחם כי הם לא ישוב אלינו. הזעורים בדמעה ברינה יקצורו, ואשורר שירה בעיר הבירה, בארצות אשר באו שם. והאופנים לא יסבו בלכתן.
Pesach is the diametric opposite to Tisha B'Av. Pesach we are redeemed with supernal kindness, chesed, while Tisha B'Av was supernal judgment, gevurah. However, it is the kindness within judgment, to return us to doing good. From the great depth of love for us, the divine boundry of divine kindness is pushed aside in order to be strict, for our benefit. Therefore, the last house (the future Temple) will be greater than the first, since this is coming from the very depth of love, revealed when the judgment is over. This is the revelation of the divine crown of kingship that will be revealed in the time to come, higher than the level of wisdom revealed when we left Egypt. Thus it says, "I will flip their morning to joy", since the essence of the judgment is actually deeper divine kindness. From הרוני לענה - "you have sated me with bitterness" it will change the order of the letters to כוסי רויה - my cup overflows with blessing. Now Pesa
It's permissible to throw rose petals upon the sefer Torah but not while it's in the heichal during Yom Tov, since it is "molid" a smell. There are some who permit, and some who forbid, escorting the sefer Torah with a leading torch on Yom Tov. If a young man marries a widow you don't take out a sefer Torah for him... However, if it's a Shabbat that has two sefer Torahs than you he reads from the second "...and Avraham became an old man". It is a proper custom to do hagbah after the reading of the Torah. From the Chida"h - Ledavid Emet
וישכון בפורנו אהבה, הטתו, ברוב לקחה, בנשף-בערב יום, כחצות הלילה יוצא, מכמעשה ארץ מצרים. ואצל כל פינה תארוב, ארי במסתרים, רגליה יורדות מות. כמים הפנים לפנים, אין זה כי אם רוע לב. תזרח השמש, יאספון, נִרְוֶה דֹדִים, עַד-הַבֹּקֶר; נִתְעַלְּסָה, בָּאֳהָבִים, כי שמעתי מאחורי הפרגוד, בנים לא אמון בם. כי פרעה אהרן, כי לרגעים נבחן, פעם בחוץ ברחובות, ואחרי שובי ניחמתי, לקול דממה דקה.
Yashva badad, like a metzorah. Since it says, I saw a blemish a negah) in the house, meaning the house of the Beit Hamikdash. Furthermore, the metsorah is a motzi shem ra, speaking badly, but of a rebellious woman, the feminine aspect of klipa. In klipa the bad pishtan was brought by kiyan, who wanted to separate the divine union. In holiness, the kohen gadol wears bad as he enters the holy city of holies alone. Ohr Hatorah 2 Eicha Yashva
"Halachah Le'Moshe mi'Sinai" as the distillation of Torah She'be'al peh. In general the written Torah gives to the oral Torah just as Yehonatan took of his princely armour and gave it to David. A concept that is compared to the masculine giving to the feminine. Most laws in the Torah are based on the verses they are learned out from. However, the concept of "Halacha le'Moshe Me'Sinai" represents the essence of the Oral Torah as it exists as a direct divine gift from above. These are the halachos that do not have a proof in the oral Torah. This is not because of a lack on their part, but because they are the Oral Torah as it expresses the essence on its own. This can be understood in the same vein as miracles beyond nature that effect the physical world, like the splitting of the sea, and miracles that are within nature itself, like the miracle of Purim. The miracles beyond nature bring shem Havaya (past, present and future as t
"Alone" and a "city" are opposites to each other. Thus, the "city that sits alone" refers to an expression of divine unity within the multitude of creation. "When is Hashem great? When he is in the city of Elokenu". The name of Hashem representing unity and Elokim expressing divine division. First Ohr Hatorah Eicha
באו חשבון, חשבונו של עולם, במעוד מעודים וחצי, ולתת שיקוץ שומם, כי דור הולך ובא, ואלוקים לעולם עומדת. כל הדרכים בחזקת סכנה, חט חטאה ירושלים, ירושלים עיר הקודש, נבוכדנצר עבדי, או עד שדוד עבדי נשיא עליהם. כי אז, אשפוך את רוחי על כל בשר, כי אבינו מת במדבר, ואין לנו נחלה בארץ בתוך אחינו. שנים דרכים, לבוא חרב מלך בבל, איכה ישבה העיר, עיר משוש כל הארץ, לבי לבי על חלליהם.
The roaring of the lion is compared to our reading "Shma Yisrael" and the great voice of proclamation at har Sinai "Anochi Hashem Elokecha". That is because, aside from the lion representing fear, אריה גימט׳ יראה, as well as kindness, רי״ו אותיות דשם ע״ב גימט׳ חסד, the lion also represents Keser and the Beis Hamikdosh, "the lion will come in the sign of leo and build the lion (shaped Temple). This juxtaposed to Nevuchadnetzar, the "lion" who destroyed the lion/temple under constellation Leo. He is the Keser - crown of Klipa, אנת הוא רישא דדהבה, "you are the golden head" of the statue, as Daniel describes to him of his dream. About this flipping of opposites it's written, "ve'hofachti evlam lesason" I will change their mourning to rejoicing. Ohr Hatorah Bocho Tivkeh
'Ein bal ha'nes makir be'niso' means, not that you do not recognize the miracles going on. Rather, it means that you do not know what you did to deserve the miracles that happen to you. Usually, divine response is reciprocal. However, Hashem also gives constantly even if you did not call to him. This is because of 'Ani Yeshena ve'libi er' - Hashem's 'heart' is awake even though he is, so to speak, 'asleep' in the exile. This is the concept of Hashem answering you before you ask - 'terem yikre'u ani e'e'ne.' -Mittler Rebbe Perhaps this is parralleled in the pasuk 'nidrashit le'lo sha'alu, nimtzeti le'lo bikshuni, amarti, heneni, hineni el goy lo korah be'shmi' - I am in answer to those who did not ask for me, found by those who did not search for me, I say, "Here I am! Here I am" to a nation who does not even call in my name.' (Yishaya 65:1)
The two Temples are compared to two rivers, our sages said ״the river will be desolate and dry, "desolate" by the first temple and dried up by the second temple. As there is the river of the higher garden of Eden and the lower garden of Eden. However, the river that waters the garden, descends from its the spring in Eden. To atone for this we say, עיני עיני יורדה מים, "my eyes, my eyes, bring down water", each "eye" עין, is from from the language of "spring" מעיין. This corresponds with how by the third temple it states, "a 'spring' will flow forth from the house of Hashem" and we will come there with tears (of joy), בבכי יבואו and "flow" there (with mercies) of supplication, אוליכם אל-נחלי מים, I will bring them to the streams of water..." Ohr Hatorah Bocho Tivkeh
ויז נצחם, ומיתו המלכים וגם נצח ישראל לא ישקר. מדוע אדום ללבושך דז״א, ולא כתלג חיור דארך אפיים? כיבס ביין לבוש דכנס״י, ובדם ענבים דענבי רוש,לאדום, באשכולות הגפן, מרורות למו. פורה דרך, לבן פורת יוסף. טהור לתרומה, מדרס לקודש. דם, אור, רפ״ח ניצוצות דמלכי אדום, אינו כלום לגבי א״ק דלבדי. ומלבושי אגאלתי לגאולת ישראל. -מעובד מאמר ולאחותו הבתולה, אור התורה
״וע״ד דער סיפור הידוע מיט א חסיד וואס איז געגאנגען אין גאס במדינה ההיא - ניט רעכענענדיק זיך מיט מדידות והגבלות, ווי דער סדר פון אן אמת׳ער חסיד איז - אין א זמן ווען דאס איז געווען פארבונדן מיט סכנה. און א פאליסמאן האט אים אפגעשטעלט און געפרעגט: ״קטא אידיאט״ (ווער גייט)? האט ער געענפערט: ״ביטול אידיאט״ (ביטול גייט)! ער האט געענפערט דאס וואס ביי אים האט זיך געלייגט מיט אן אמת - אז כל מציאותו איז ״ביטול״, און די מציאות פון ״ביטול״ גייט! צוזאמען דערמיט האט ער עס אים געענפערט דוקא אויף רוסיש - וייל זיין ביטול איז אויך נמשך געווארן אין דעם מצב און שפראך פון דעם מקום - אין דער טבע און מציאות פון רוסלאנד - ע״ד ״אזלת לקרתא הלך בנימוסא״, אזוי אז דער טבע ולשון המקום עצמו זאגט און דערהערט אז ״ביטול אידיאט״.
My free translation of Psalm 151 I was young amongst my brothers, A youth in my fathers house. A shepherd of my fathers flock and director of his sheep in the wilderness. My hands knead the Ugav , my fingers straighten the Nevel. Who will tell it to my master? Hashem, he will hear it. He sent his messenger, took me from behind my fathers sheep. He anointed me with his anointing oil and commanded me to rule over his nation. My brothers are good and great, yet not in them does Hashem desire. I went out to face the Plishti, he cursed me with his false gods. But, I drew out his own sword and cut his head from him. I removed the disgrace from the sons of Israel.
התוצצות המלאך בזיוג נשיקין אתדבקות רוחא ברוחא כד מרים ימא ארבא בגלגלוהי אוניות, ועבדים יודעי ים. ועוד לאלוקא מילין, כי לא ראיתי אינו ראיה. כל-הלילה, ישן אופהם--בוקר, הוא בוער כאש להבה. כי לא מועף, לאשר מוצק לה, כִּי-אַרְמוֹן נֻטָּשׁ, וְיָצָאת בִּמְחוֹל מְשַׂחֲקִים. סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ, אָח עֲשׂוּיָה לְבָרָק, מְעֻטָּה ... תהלה, תחת רוח כהה. עֹטֶה-אוֹר, כַּשַּׂלְמָה.
It says of king Yehoshophat, "vayigba libo be'darchei Hashem" - "his heart felt pride in the ways of Hashem", our sages said of this that a Torah scholar must have an 1/8 of an 1/8 of pride, David achieved an even higher mida, stating, "ve'lo gavah libi" - "my heart did not feel haughtiness (at all). This correlates with the state of nullification that Moshiach will achieve. Nevi'im other than Moshe would collapse upon receiving their Nevuah, while Moshe was able to bodily stand while this occurred. The reason for this the state of nullification his body was already in. Moshiach, however will achieve even higher, avoiding not only collapse of the body but even internal collapse of the soul (this is, perhaps, according to those opinions that the Nevuah of Moshiach is higher than Moshe's). Mittler Rebbe, Perush Hamilos 147