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The 16 expressions of forgiveness

The 16 different expressions of forgiveness, extended explanation. Translation by Rabbi Mendy Greenstein  Kapara - atonement, “atone for your nation Israel. כפרה - כפר לעמך ישראל . When you are in debt to get forgiven for it you need to give a כופר נפש , a payment of your soul. This is  judgment that descends upon you and a difficulty you go through in order to atone. A direct exchange for atonement all at once. Thus, on Yom “Kippurim” we ask for complete forgiveness in the merit the five עינוים afflictions we subject ourselves to.  Slicha - forgiveness, by the golden calf, “and Hashem says, I have forgiven, as you said” סליחה - ויאמר ה׳ סלחתי כדבריך . The idea is forgiveness for now, but the punishment is still in the wings and has not gone away. Even if there is punishment for now, to affect the forgiveness, it is not over. Just as by the golden calf it states וביום פוקדי ופקדתי , “on the day I remember (to punish you for a sin) I remember (to pu...
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Iyov's grave soliloquy as a longing for le'asid lavo The implication here in the Mittler Rebbe’s Perush Hamilos is that "katan ve'gadol sham hu"-"great and small can be found there" refers to le'asid lavo - the time to cone and not simply "in the grave". None of the mefarshim take this view, but then I found the Yalkut רמז תתצו . The Yalkut does  imply that this hints to le’asid lavo. “If you ‘humble’ yourself with divrei Torah in this world, you will be ‘great’ in the world to come.” Accordingly, there must be a way to interpret the rest of the perek in this light. So read the pesukim now of perek 3 Iyov with this in mind... (English translation.) Perhaps the day he is cursing is the galus and the night is the night of exile. "Those who will awaken the livyason" is now a reference in context. The desire for miscarriage can refer to Moshiach who is a "bar nafla" like David. "With kings ...
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The concept of רוח מלפני יעטוף - the "wind" in this verse as referring to the נפש אלוקית - the divine soul. In the first chapter of Tanya the verse in Yishayahu 57:16 ונשמות אני עשיתי - "and I have made souls", is quoted as a proof that the soul is actually composed of two. The beginning of this verse states, not quoted directly is, רוח מלפני יעטוף - "a spirit that comes from before me enshrouds you". While this part of the verse might refer to the soul in general, which is divids into two, as the end of the verse continues, " and I have made souls", in the plural, this first part of the verse might also refer to the נפש אלוקית in particular. That is, the concept of רוח.  The word "Ruach" refers to a radiance of divine light of the soul, according to one interpretation in the following Medrash Hagadol (ויגש דף תשנב): Skip the brackets below to get to the relevant quote. ["...It is written "לעשות לרוח משקל - to...
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The entire concept (of the spiritual state above) is termed, "one year" where the Sefiros are the Shabbosos of the year. They all culminate on שבת הגדול the "great Shabbos", before Pesach, which is the source for all the Shabbosos of the Year.  Therefore, theses two things, Rosh Chodesh (that begins in Nissan החודש הזה לכם ראש חדשים - the month  as the head of all months) and Shabbos, the seventh day and end of the week, are higher than (the four) Rosh Hashana, since they represent the very beginning and very end (while the Rosh Hashana are the middle, in comparison). These two ideas are the עטרת תפארת - (like we say in קידוש לבנה when we sanctify the new moon) the crown - Malchus and Tiferes and correspond to the sun and the moon.  The 6 summer months, when the day is longer, correspond with the sun. While the 6 winter months, when the night is longer, correspond to the moon לממשלת הלילה - that "rules" in the nighttime. The blessing on the...
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It is a mistake to think that gifts are not an integral concept on Chanuka. The concept of חנוכת המזבח "Chanukas hamizbeach" - dedicating (or re-dedicating) the alter is done by giving gifts. Just as the nesi'im, the princes of the tribes gave gifts and sacrifices when dedicating the Mizbeach of the Mishkan.  What is the purpose of gifts when dedicating the mizbeach? It is compared to the חינוך or initiation of a child when they begin Torah study and start going to the beis hasefer. The child is given many gifts at the start and the father brings him there himself (like by gbe upshern), or similarly a father giving a bride over to a groom (and the wedding gifts, as is known that the dedication of the mishkan is compared in Zohar hakadosh to כלת משה - the "bride" of Moshe). Afterwards the child is able to go on his own and study without this external support or gift giving. This is a meaning of the verse חנוך לנער על פי דרכו גם כי יזקין לא יסוד ממנה ...
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There both is and isn't a mazel for Israel and how the name Moshe is not reflexive. The two opinions in Gemara about whether or not -יש מזל לישראל Israel is under the influence of "mazal" are actually both in agreement with each other מר אמר חדא ומר אמר חדא ולא פליגי. The mazal that Israel does not have is to be under the influence of the astrological signs and heavenly מזלות. Where Israel does have mazal is the higher concept of mazal, beyond nature. About this it states, "everything is dependent on mazal, even the sefer Torah in the heichal." Hence, Avraham was told to leave his land, since, as Rashi explains, "here you won't have children." If Avraham was beyond the mazal already, this would not have mattered.(Even with his name change where he was told - "leave behind your astrology", it was that the mazal of "Avraham" would have children even if the name "Avram" wouldn't.) Under the mazal,...
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Yakov said to Eisav כה אמר עבדך יעקב. - the word כ״ה hints to the acceptance of  מלכות שמים in the 25 letters of the pasuk שמע ישראל, the concept of עבדך. We say "listen ישראל,"  like it says in this pasuk, "thus says Yakov.״ He then says עם לבן גרתי I lived with Lavan, גרתי גימט׳ תרי״ג, this refers to the second paragraph of Shma, והיה the acceptance of the מצוות.  This is like our sages said about Shma, why do we preface the first paragraph of Shma to the second? To first accept upon yourself the rule of heaven and afterwards the rule of the מצוות. Ohr Hatorah Vayishlach, Mamer Im Lavan Garti
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