Integral Torah Perspectives

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

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

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

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,

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

The concept of the two חיטין - "stalks of wheat" in the back of the throat. Just as there are (13 parts to the "beard" of Arich - יג׳ תיקוני דיקנא דאריך) and 7 spiritual components of the "head" of Chochma -  ז׳ תיקונין דרישא דחכמה, so too there are 7 parts of the "throat" of Binah - ז׳ אברים בגרון דבינה. From the throat comes out 7 "breaths" - ז׳ הבלים mentioned in Koheles - קהלת. From these 7 "breaths" come out 7 "voices" - ז׳ קולות. This is the concept of קנה חכמה קנה בינה - "kaneh" being the windpipe and drawing down the Chochma and Binah to that level. At this juncture of concepts lies the 22 letters of the alphabet - א׳ב׳ "wheat" is gimatria 22 - חטה. The five parts of the mouth - ה׳ מוצאות הפה - correspond to the five types of grain  - ה׳ מיני דגן and the two "stalks" in the throat correspond to the big letters and small letters in the Torah- אתוון רברבן ואתוון זעירן.