Happy New Year 2010 to all readers of this blog.
Wednesday, December 30, 2009
Tuesday, December 22, 2009
Male Menopause More Condition_symptoms
THE LIGHTS OF THE
Light Michael Ricks
Chanukah is a festival rabbinical like Purim. The rabbis added the solemn feasts of the Bible, whereas these events and their lessons were to remain etched in Jewish memory.
Do not forget, again and again. Memory future needs at all times.
' Hanukkah lasts eight days.
Already, the pilgrimage festivals are marked with the figure eight.
Chanukah is the festival of the inauguration of the Temple. Chanukah celebrates a place for supernatural supernatural.
Chanukah is also the first Yom Ha'atzmaut of Israel. Indeed, with the Hasmonean victory, a new Jewish state was proclaimed, which will last for decades, until the invasion of Pompey - 63.
For our sages, Chanukah is marked by a double miracle, the miracle of military victory and the miracle of the cruse of oil. The two go hand in hand.
For Judaism, spiritual life is not disembodied, it is expressed in concrete reality, sometimes through the pain of the fighting are still brothers.
In the prayer of Al Hanissim , recited in the Amidah and Birkat HaMazon, we mention only the miracle of the victory of Judah Maccabee: the small number overcomes the many. But the armed struggle was not meant to conquer territory. Jerusalem would not displace Athens.
Umberto Ecco wrote in one of his works that the twenty-first century has hints of middle age, and more sophisticated weaponry.
Jerusalem over Athens : Japhet for remains in the tent of Shem, for science to be fettered by conscience. Ligation of science, that the new test of Abraham's son.
Judah Maccabee was probably the first surprise of his victories. This stimulated his arm, was the flame of Judaism. If Antiochus had succeeded his assimilationist project, there would be more than Judaism, because more Torah, more religious service in the Temple, over circumcision, Sabbath over, over public reading of the Torah.
In the Temple, the survivors of war lit the menorah in the emergency. They were in a state of impurity, but had no oil stain. No flags were hoisted. By filling the bucket perhaps they sang, with tears in his eyes: "Who is like You among the gods, O Lord."
What was to burn one day burned for eight days.
Israel's enemies have often said, "Jews do not have more than one day," wanting to seize the Warsaw Ghetto, for example, in 1948 too. But now, the Jewish people is like oil Temple shining miraculously for eight days, beyond nature, beyond logic, "beyond reality".
And so we must turn the 'hanoukia for eight days, and recite the text of Hanéroth Hallalou . And in this liturgy of gratitude to the Lord, the mention of military victory is absent.
Light Michael Ricks
Hanukkah, THE LIGHT IN THE DARKNESS
We celebrate Chanukah as every year. Every year, our homes and our synagogues will fill each night a little more light. Like every year, the faces of our children will light the flames they will cover the candlestick, and also by the gifts they receive.
Chanukah is a festival rabbinical like Purim. The rabbis added the solemn feasts of the Bible, whereas these events and their lessons were to remain etched in Jewish memory.
Do not forget, again and again. Memory future needs at all times.
' Hanukkah lasts eight days.
Eight, the figure of the supernatural, the figure of infinity, the figure of the Messiah.
the eighth day transcends nature circumscribed in the weekly cycle.
The Berith Milah affix the sex of the child mark the completion of the body of the descendants of Abraham.
the eighth day, the divine covenant is sealed to the member of the generation. The life of the Jew is therefore marked by the demanding service of the Lord.
Already, the pilgrimage festivals are marked with the figure eight.
Sukkot, which ends on the eighth day by rail Atséreth.
But it is not wrong to say that Shavuot is also the eighth day of Passover, with forty-nine days of preparation. The eighth day requires preparation.
Rabenou Behaye remarked that each object has a relationship of holiness with the number eight.
Rabenou Behaye remarked that each object has a relationship of holiness with the number eight.
Chanukah is the festival of the inauguration of the Temple. Chanukah celebrates a place for supernatural supernatural.
Chanukah is also the first Yom Ha'atzmaut of Israel. Indeed, with the Hasmonean victory, a new Jewish state was proclaimed, which will last for decades, until the invasion of Pompey - 63.
For our sages, Chanukah is marked by a double miracle, the miracle of military victory and the miracle of the cruse of oil. The two go hand in hand.
For Judaism, spiritual life is not disembodied, it is expressed in concrete reality, sometimes through the pain of the fighting are still brothers.
In the prayer of Al Hanissim , recited in the Amidah and Birkat HaMazon, we mention only the miracle of the victory of Judah Maccabee: the small number overcomes the many. But the armed struggle was not meant to conquer territory. Jerusalem would not displace Athens.
Jerusalem would be Jerusalem, the capital of monotheism, the capital of the divine light that shone symbolically the seven branches of the menorah in the heart of the Temple, on the navel of the world. Jerusalem wanted to be face to Athens to bring the world of values and that of science, to ensure that science is not more developed out of moral conscience.
Umberto Ecco wrote in one of his works that the twenty-first century has hints of middle age, and more sophisticated weaponry.
Jerusalem over Athens : Japhet for remains in the tent of Shem, for science to be fettered by conscience. Ligation of science, that the new test of Abraham's son.
Judah Maccabee was probably the first surprise of his victories. This stimulated his arm, was the flame of Judaism. If Antiochus had succeeded his assimilationist project, there would be more than Judaism, because more Torah, more religious service in the Temple, over circumcision, Sabbath over, over public reading of the Torah.
In the Temple, the survivors of war lit the menorah in the emergency. They were in a state of impurity, but had no oil stain. No flags were hoisted. By filling the bucket perhaps they sang, with tears in his eyes: "Who is like You among the gods, O Lord."
What was to burn one day burned for eight days.
Israel's enemies have often said, "Jews do not have more than one day," wanting to seize the Warsaw Ghetto, for example, in 1948 too. But now, the Jewish people is like oil Temple shining miraculously for eight days, beyond nature, beyond logic, "beyond reality".
And so we must turn the 'hanoukia for eight days, and recite the text of Hanéroth Hallalou . And in this liturgy of gratitude to the Lord, the mention of military victory is absent.
By cons, we affirm that these lights are holy.
They must be contemplated.
Military victory is meaningless by the flames of Chanukah.
Light shall triumph of barbarism, the barbarism that reveals in our contemporary time the ugly face of a bloodthirsty god. "It is forbidden to use these flames" sings there, "only the look is required." Light of the Lord is not in our service, we are serving the Lord.
What other use could we make those flames? Enlighten us for private use. Again: The Light of the Lord is not in our service, we are serving the Lord. We could have used the flames to the fire, lighting a cigarette, lighting a gas stove?
The flames of the Lord shall enlighten and not burn. That the meaning of Chanukah, this is the meaning of religion: illuminating the faces and never scorch men.
Rabbi Philip Haddad
Sunday, December 20, 2009
Menorrhagia More Condition_symptoms
Chanukah Dreidel Hanukkah
The Dreidel - Hanukkah spinning top
Hanukkah will rotate into the announcement of a hidden light.
Even his game over the infant becomes important shift in the symbolization of the history of Israel and the world
. Thus, I am referring to the top, dreidel, or spinning top, as you call it
. You will see below, aided by the wise commeRamban and his comment Bereshit 28:12; or Pirkei De Rabbi Eliezer 35; the Maharal Ner Mitzvah, the Bnei Yisasschar and Rav Nachman Bulman's comment, what is behind the dreidel, a fascinating history.
Its faces are four Hebrew letters
NOUN - Gimel - HEI - SHIN -
initials "Nes Gadol Haia Sham", that is to say, "A great miracle happened there "and that Israel is why we change the last letter, and instead of the Shin Pei is used for prayer is" A great miracle happened here (Po).
But there is more here than it seems .
In this verse from Genesis that I told you, ony says something about Iaakov: "Then I dreamed of, there is a staircase placed in the earth, whose top reached to heaven. The angels of God ascending
, descending on it. ".
Ramban, that is to say Najmánides, one of the most prominent mystics of our people, wrote that the fact that the angels ascended and descended, in the famous dream of our third patriarch, was locked up the History Am Israel. And that these angels were the guardians of the four great empires protectors, which in the future, dominate the Jewish people:
Babylon, Persia, Greece and Rome
. So, the four letters that surround our toupiene would they not more than the graphic representation of these four empires and how?
The NOUN symbolizes Babylon, in the year-586.détruisit the Temple of Jerusalem, the physical connection of Israel with the Creator, the place that the fluid conveyed spiritual energy. The soul or the "Nefesh", a word that begins with that letter NOUN of Am Israel that this empire was damaged
The Gimel is represented by the exile of Persia ETDE Medes, recounted in the story of Esther. Through Haman, the empire tried to physically destroy the Jewish people. "Guf" is the Hebrew word for "body", that this empire almost succeeded in annihilating.
The SHIN is linked to Greece, just our history, in which the empire trying to dominate the "Sejel" (a word that begins with that letter), which is wisdom and knowledge of Israel. The attempted Hellenization of the Torah frustrated by the Maccabees.
The HEI ultimately means Rome. The empirequi claimed complete with everything "Hakol" with the "totality" of Jewish existence. Ilsdétruisirent again the Temple (the second) and with it the "nefesh", they almost complete our people after the battle at Betar and they leave us without "guf", and as heirs of the Hellenic world, which they then added as Christianity religion of the empire, they looked through it to convert to a New Israel by destroying the "sejel" Am Israel.
And so all powerful, these four letters, or entities, or empires, each written on a wall of the dreidel are all ultimately a shaky small point that lies at the base as if it ' was the letter "iud", the smallest of all and one that accurately represents the "yid", the "Jew". And
cepoint is like the Jewish people, much smaller but on which, very often, the world tourne.Vous just read the newspapers this semainepour you realize that it is so.
And as always, and although we do not notice the hand that moves the dreidel, and all existence, is the one above. And that same hand, in spite of strength, power, brilliance of so many empires (others use the same letters, but the call differently: Nebuchadnezzar, Gog, Haman to Seir), which has guaranteed that all that remains to tell the story is the same little people that all those tempted to bend.
Sameah Hag! ..
Rabbi M. Polakoff
jccenters.
Hanukkah will rotate into the announcement of a hidden light.
Even his game over the infant becomes important shift in the symbolization of the history of Israel and the world
. Thus, I am referring to the top, dreidel, or spinning top, as you call it
. You will see below, aided by the wise commeRamban and his comment Bereshit 28:12; or Pirkei De Rabbi Eliezer 35; the Maharal Ner Mitzvah, the Bnei Yisasschar and Rav Nachman Bulman's comment, what is behind the dreidel, a fascinating history.
Its faces are four Hebrew letters
NOUN - Gimel - HEI - SHIN -
initials "Nes Gadol Haia Sham", that is to say, "A great miracle happened there "and that Israel is why we change the last letter, and instead of the Shin Pei is used for prayer is" A great miracle happened here (Po).
But there is more here than it seems .
In this verse from Genesis that I told you, ony says something about Iaakov: "Then I dreamed of, there is a staircase placed in the earth, whose top reached to heaven. The angels of God ascending
, descending on it. ".
Ramban, that is to say Najmánides, one of the most prominent mystics of our people, wrote that the fact that the angels ascended and descended, in the famous dream of our third patriarch, was locked up the History Am Israel. And that these angels were the guardians of the four great empires protectors, which in the future, dominate the Jewish people:
Babylon, Persia, Greece and Rome
. So, the four letters that surround our toupiene would they not more than the graphic representation of these four empires and how?
The NOUN symbolizes Babylon, in the year-586.détruisit the Temple of Jerusalem, the physical connection of Israel with the Creator, the place that the fluid conveyed spiritual energy. The soul or the "Nefesh", a word that begins with that letter NOUN of Am Israel that this empire was damaged
The Gimel is represented by the exile of Persia ETDE Medes, recounted in the story of Esther. Through Haman, the empire tried to physically destroy the Jewish people. "Guf" is the Hebrew word for "body", that this empire almost succeeded in annihilating.
The SHIN is linked to Greece, just our history, in which the empire trying to dominate the "Sejel" (a word that begins with that letter), which is wisdom and knowledge of Israel. The attempted Hellenization of the Torah frustrated by the Maccabees.
The HEI ultimately means Rome. The empirequi claimed complete with everything "Hakol" with the "totality" of Jewish existence. Ilsdétruisirent again the Temple (the second) and with it the "nefesh", they almost complete our people after the battle at Betar and they leave us without "guf", and as heirs of the Hellenic world, which they then added as Christianity religion of the empire, they looked through it to convert to a New Israel by destroying the "sejel" Am Israel.
And so all powerful, these four letters, or entities, or empires, each written on a wall of the dreidel are all ultimately a shaky small point that lies at the base as if it ' was the letter "iud", the smallest of all and one that accurately represents the "yid", the "Jew". And
cepoint is like the Jewish people, much smaller but on which, very often, the world tourne.Vous just read the newspapers this semainepour you realize that it is so.
And as always, and although we do not notice the hand that moves the dreidel, and all existence, is the one above. And that same hand, in spite of strength, power, brilliance of so many empires (others use the same letters, but the call differently: Nebuchadnezzar, Gog, Haman to Seir), which has guaranteed that all that remains to tell the story is the same little people that all those tempted to bend.
Sameah Hag! ..
Rabbi M. Polakoff
jccenters.
Hepatitis A More Condition_symptoms
8
8 candles and decreases throughout the week (Beth Shamai)
a candle is added every week (Beth Hillel)
sages discussed and said as Beth Hillel
8 candles and the law is like Beth Hillel
A walk in a multidimensional feast poorly understood
Orchard de.Hanouka
Treaty of Babylonian Talmud Shabbat in the sheet 21b Our Rabbis taught
: The twenty-fifth of Kislev, the days of Chanukah are eight in number, and during which he must not speak of elegy nor fast. Because when the Greeks entered the Sanctuary, they defiled all the oils that were there and when the reign of the Hasmonean house was fortified and routed them, they looked and found nothing that a single pot of oil standing with the seal of the High Priest (who certified his ability) and there was just (quantity sufficient) to be able to switch with him (one) day. A miracle happened and we could turn him (during) a week. The following year they established and transformed (these days questions) in festive dates, praise and thanks
Rambam Hiljot Hanukkah 3.3
And that is why the wise men of this generation , established that the eight days that begin the twenty-fifth of Kislev are the days of joy and praise. And these days, candles are lit the night at the entrance gates and at each of the eight nights in order to publish and produce the miracle that occurred in the sanctuary ...
Treaty in the Babylonian Talmud Avodah Zarah 8a
When Adam saw that the days were getting shorter, he said: "Poor me, perhaps only because of my sin, the world around I was trying to darken and return to chaos and the abyss, then this will be the death that I was decreed from heaven. "For this, he begins to observe eight days of fasting (and prayer ). But when he realized that the winter solstice arrived and the days began to lengthen He said: "This is the cycle of nature!" and then he observed eight days of celebration. He stared at the name of Heaven, and the pagans did in the name of idolatry
Comments
The Persians lit huge fires and they let loose the birds that were dry grass. The Romans celebrated Dec. 25 as the birthday of the sun and they began their eight days before Christmas
If you think it was a coincidence that Antiochus chose a 25 Kislev in the year 167 to start feasting his idolatrous Temple of Jerusalem in the middle, you're wrong.
By extension, we can not say that when the Maccabees theoretically re-inaugurated the Temple was a date at random. It was the most concrete demonstration of his triumph over Antiochus and the face of Hellenistic Jews, who had incorporated, by mass, the ranks of the culture I see coming hellénique.Et the question: Christmas, which falls on 25décembre ?!
What have we found? Hanukkah that did not begin at Chanukah, Christmas, let alone over Christmas, but that history goes back even to Adam!
"Hanukkah" is divided two to understand it thus: "'Hanou Ca", where "' Hanou" is "they rested" and "ca" are two Hebrew letters, the "CIF" and "hei," which together mean value in digital "25" which, as regards the name of the celebration, would indicate that the 25 of Kislev , they were able to rest after battling a long time to re-inaugurate the temple.
As if that was little, and with the mêmedivision, there are those who read the first two letters, the "jet" and "noun" as "jen", meaning "grace", which is equivalent to saying that the uring this 25 , the Warriors found the Maccabean victory with God's grace.
Another interesting hermeneutic exercise is to ask why we continue to celebrate the miracle for 8 days. If the pot of consecrated oil that thebright found, was for a single day and that it lasted eight days when there was a miracle in the remaining 7 days. Would you consider yourself? Ifyou have any doubts and while you do, I offer some suggestions:
mazaltovpages
• The oil was divided into 8 parts for 8 days (while we produce new oil) and chaquepartie was sufficient for its night.
• The first day as we see it as miraculous for allowing us to conquer the Greeks, as we were fewer and weaker. • When
put oil in the candlestick, the container remained filled as if it had not utilisé.Cela not noticed it from day one. •
candles of the menorah lit all night and the next morning, oil was complete pourpouvoir the relighting.
• The first night we made some very fine strands and have put very little oil for qu'ellespuissent last 8 days. Despite this and the light shone nediminua not normally
Let's move further
start with the principle: "Bereshit baráElohim ...". Our task is to discover the secret of 25. Because that day, the ultimate meaning of Hanukkah is concentrated. And in this dimension we arrive at 25 in cash
What is the word number 25 in the Torah?
If you counted correctly, the correct answer is "gold", that is to say "light"
The primordial light of creation, that God first, called into existence during the jouroù the universe began, this light is that which are tconcentrée in this issue. And obviously it is occult.
should not be confused with the sun and the stars that they appear only on the fourth day!. The mystics say that is why the declaration of faith pourlaquelle largest ofOur people, the statement of monotheism, the "Shema Israel," is inexorably composed of 25 letters. Because when we say the Shema, a little light this unfolds.
But it still accounts faire.Nos sages say this is restricted to light hidden righteous people (Jaguigá 12a). And she shone in the Creation only for 36 hours (Ierushalmi Brajot 8:5). And that is precisely why, in every generation, there are 36 righteous occult (that which is enshrined in the Sucá45b), known as the "lamedvavnikim (lettreshébraïques of" lamed " and "vav" which form the number "36"), without which the world would lose immédiatementson existence.
Hanukkah, also called "Chag Haurim", that is to say, "The Festival of Lights" starts the day just commuting number 25 to number 36. Why? Because we
allonsen increasing light on our chandeliers, adding a candle each day, and so ... 1 +2 +3 +4 +5 +6 +7 +8 =..... 36!. My fellow walkers, the miracle of what is secret, it's not just that of Hanukkah. The miracle is that of discovering the presence of what is extraordinary in the everyday. And recognize when it is clear and public, as is the case especially during the celebration, when the traversde candles, we can see a few sparks of light that obscures, with which God, according to the most esoteric sle text of our tradition , feeds the world - (Zohar, Shemot 149a)
Sameah Hag! ..
Rabbi M. Polakoff
jccenters 
8 candles and decreases throughout the week (Beth Shamai)
a candle is added every week (Beth Hillel)
sages discussed and said as Beth Hillel
8 candles and the law is like Beth Hillel
A walk in a multidimensional feast poorly understood
Orchard de.Hanouka
Treaty of Babylonian Talmud Shabbat in the sheet 21b Our Rabbis taught
: The twenty-fifth of Kislev, the days of Chanukah are eight in number, and during which he must not speak of elegy nor fast. Because when the Greeks entered the Sanctuary, they defiled all the oils that were there and when the reign of the Hasmonean house was fortified and routed them, they looked and found nothing that a single pot of oil standing with the seal of the High Priest (who certified his ability) and there was just (quantity sufficient) to be able to switch with him (one) day. A miracle happened and we could turn him (during) a week. The following year they established and transformed (these days questions) in festive dates, praise and thanks
Rambam Hiljot Hanukkah 3.3
And that is why the wise men of this generation , established that the eight days that begin the twenty-fifth of Kislev are the days of joy and praise. And these days, candles are lit the night at the entrance gates and at each of the eight nights in order to publish and produce the miracle that occurred in the sanctuary ...
Treaty in the Babylonian Talmud Avodah Zarah 8a
When Adam saw that the days were getting shorter, he said: "Poor me, perhaps only because of my sin, the world around I was trying to darken and return to chaos and the abyss, then this will be the death that I was decreed from heaven. "For this, he begins to observe eight days of fasting (and prayer ). But when he realized that the winter solstice arrived and the days began to lengthen He said: "This is the cycle of nature!" and then he observed eight days of celebration. He stared at the name of Heaven, and the pagans did in the name of idolatry
Comments
The Persians lit huge fires and they let loose the birds that were dry grass. The Romans celebrated Dec. 25 as the birthday of the sun and they began their eight days before Christmas
If you think it was a coincidence that Antiochus chose a 25 Kislev in the year 167 to start feasting his idolatrous Temple of Jerusalem in the middle, you're wrong.
By extension, we can not say that when the Maccabees theoretically re-inaugurated the Temple was a date at random. It was the most concrete demonstration of his triumph over Antiochus and the face of Hellenistic Jews, who had incorporated, by mass, the ranks of the culture I see coming hellénique.Et the question: Christmas, which falls on 25décembre ?!
What have we found? Hanukkah that did not begin at Chanukah, Christmas, let alone over Christmas, but that history goes back even to Adam!
"Hanukkah" is divided two to understand it thus: "'Hanou Ca", where "' Hanou" is "they rested" and "ca" are two Hebrew letters, the "CIF" and "hei," which together mean value in digital "25" which, as regards the name of the celebration, would indicate that the 25 of Kislev , they were able to rest after battling a long time to re-inaugurate the temple.
As if that was little, and with the mêmedivision, there are those who read the first two letters, the "jet" and "noun" as "jen", meaning "grace", which is equivalent to saying that the uring this 25 , the Warriors found the Maccabean victory with God's grace.
Another interesting hermeneutic exercise is to ask why we continue to celebrate the miracle for 8 days. If the pot of consecrated oil that thebright found, was for a single day and that it lasted eight days when there was a miracle in the remaining 7 days. Would you consider yourself? Ifyou have any doubts and while you do, I offer some suggestions:
mazaltovpages • The oil was divided into 8 parts for 8 days (while we produce new oil) and chaquepartie was sufficient for its night.
• The first day as we see it as miraculous for allowing us to conquer the Greeks, as we were fewer and weaker. • When
put oil in the candlestick, the container remained filled as if it had not utilisé.Cela not noticed it from day one. •
candles of the menorah lit all night and the next morning, oil was complete pourpouvoir the relighting.
• The first night we made some very fine strands and have put very little oil for qu'ellespuissent last 8 days. Despite this and the light shone nediminua not normally
Let's move further
start with the principle: "Bereshit baráElohim ...". Our task is to discover the secret of 25. Because that day, the ultimate meaning of Hanukkah is concentrated. And in this dimension we arrive at 25 in cash
What is the word number 25 in the Torah?
If you counted correctly, the correct answer is "gold", that is to say "light"
The primordial light of creation, that God first, called into existence during the jouroù the universe began, this light is that which are tconcentrée in this issue. And obviously it is occult.
should not be confused with the sun and the stars that they appear only on the fourth day!. The mystics say that is why the declaration of faith pourlaquelle largest ofOur people, the statement of monotheism, the "Shema Israel," is inexorably composed of 25 letters. Because when we say the Shema, a little light this unfolds.
But it still accounts faire.Nos sages say this is restricted to light hidden righteous people (Jaguigá 12a). And she shone in the Creation only for 36 hours (Ierushalmi Brajot 8:5). And that is precisely why, in every generation, there are 36 righteous occult (that which is enshrined in the Sucá45b), known as the "lamedvavnikim (lettreshébraïques of" lamed " and "vav" which form the number "36"), without which the world would lose immédiatementson existence.
Hanukkah, also called "Chag Haurim", that is to say, "The Festival of Lights" starts the day just commuting number 25 to number 36. Why? Because we
allonsen increasing light on our chandeliers, adding a candle each day, and so ... 1 +2 +3 +4 +5 +6 +7 +8 =..... 36!. My fellow walkers, the miracle of what is secret, it's not just that of Hanukkah. The miracle is that of discovering the presence of what is extraordinary in the everyday. And recognize when it is clear and public, as is the case especially during the celebration, when the traversde candles, we can see a few sparks of light that obscures, with which God, according to the most esoteric sle text of our tradition , feeds the world - (Zohar, Shemot 149a)
Sameah Hag! ..
Rabbi M. Polakoff
jccenters
Tuesday, December 15, 2009
Pain Remedies For Waxing
CANDLES FOR THE STUDY
Among the works of Chagall The Museum of Fine Arts Basel's portrait of a happy man. According to Jewish tradition the world rests on three pillars: one is the service of God, but since the destruction of the Temple of Jerusalem, the service, sacrifices were replaced by prayer. ''I am a mystic, Chagall said, my work is my prayer.''A great part of Chagall's work is inspired by the thought of Hasidism, Jewish religious movement that emerged in Poland and Russia in the eighteenth century that emphasizes wisdom rather than knowledge, experience rather than doctrine, true emotion, rather than ritual.
The table entitled''The popular''or''''Portrait of a Rabbi is a double prayer: it is both the artist and the model for the The study also notes the service of God ; study of the Book,''this unique book by Maurice Blanchot, in which winds a series of wonderful books, library not only universal but in lieu of universe and more comprehensive, more enigmatic than he.'' But Judaism has never advocated asceticism , Rabbi here interrupts his reading and agrees a small playground. In a snuffbox held gently, it is no less to his nostrils gently with a pinch of snuff few grains-three dots-red fall on his beard. In the upper left corner, there are''part of a shaft of light,''a seven-branched candelabrum which light of a soft yellow will spread across the board. In the upper right quarter green cloth, the same green that can be found in profusion on the rabbi's beard, the green color of youth and renewal, which proclaims it as the wise old person to be c is to say not to give up asking questions, to question, to advance , not to despair, to resign.
sudnordnews
"Any Play Study of the Torah is " Levinas
Mishna Avot Chapter 6 Treaty
R. Meir teaches anyone who engages in the study of Torah for its own merit many more benefits and it is worldwide and is called beloved, loving God and people, which pleases God and that men. This study brings him humility, fear of God ...
greater the Torah that the priesthood and royalty, for royalty virtues acquired by 30 by 24 and the priesthood, but the Torah is acquired by 48 virtues
... Great is the Torah because it gives life to those who practice it in this world and the world to come, as it is says (Prv 4): "because it is life for those who find it [referring to the future world], and its flesh is healing [a reference to this world]" ...
Ménahot Treaty, page 29b
Moses ascends to heaven to receive tables of the law. It is God busy putting crowns on the letters.
Moses
- which next to you holding what you have written? (In other words, that prevents you from completing your text with conventional letters, which forces you to add these embellishments?)
And here is the divine response :
- After much generations will come a man, his name will Aquiba ben Yosef. It will build mountains hala'hah (driving laws, laws on, scalable) to From each of these points (the letters) "
Moses aback request :
- Show me the man. So I do not receive a completed act. This will continue to be built in future by a man who is neither saint nor prophet
God said to Moses:
- turn around.
Moses finds himself in the yeshiva of Rabbi Akiva, sat modestly behind the last row Students listen to the Master's teaching Akiva. But do not get it, it is exceeded by the subjects under discussion and style developments.
The letters of the Torah and their embellishments
This depresses him, suddenly, after Rabbi Akiva stated a decision that seems arbitrary to students, not based on any reasoning according to rules of hermeneutics, the Last call:
- Rabbi, where did you get this decision?
- It is a law (hala'hah) received by Moses at Sinai, Akiva responds
Moses is reassured by this reference to it proves that education focuses on the Torah
he received at Sinai, though he has no recollection of that Act.
- You have such a man and you give me the Torah to me?, Surprised Moses.
- Shut up, that's how it is mounted in thought before Me
- Show me his reward. Moses then asks
- Turn around, look at what is happening on the other hand, in the world of men
And Moses saw that we will debit the flesh of R. Akiba in the shops, after having tortured and murdered for teaching, despite the ban enacted by the authority.
- Master of the world, is this the Torah? Is this salary?
- Shut up, that's my intention
Astronomy
science as a mitzvah
to Moses in Deuteronomy, the specificity of the message to Israel is in his knowledge of the Torah. This knowledge is not confined solely to religious knowledge, but the Talmud implies knowledge of astronomy.
Babylonian Talmud Shabbat Treaty page 75 has
Rabbi Samuel son of Nahman said in the name of Rabbi Yohanan: where do we know that it is a mitzvah to indulge in astronomy? For it is written (Deuteronomy 4) "And you will keep them and complete them (the commandments) because this is your wisdom and your knowledge to the peoples." What are the wisdom and expertise in the eyes of the people? These are astronomical!
"Have you set a time for the Torah? " is one of the first questions asked of the man when he appears before the heavenly tribunal. The question is not: "Do you have a good knowledge of the Torah and only, have you set a time for its study."
This same idea is found in the commentary of the first verse of Sidra Be'houqothaï '. "Lm Behouqotay télékhou" literally: "If you walk in my statutes" translated by Rashi: "If you care to diligently study the Torah." "Amélim batorah" evokes the idea of effort, hard work, fatigue, as expressed in Psalm 1: "Blessed is the man who finds his pleasure in the Torah of the Lord and meditates day and his Torah night. The Torah is the first of the Lord, but when it invests entirely man and conquers by her work, she becomes his own. Spiritual food necessary for the life of every individual, it is accessible to all. Everyone can find contentment. One stop literally, others in mind sharper, the student to discover the meaning allusive. Most scholars try to uncover the hidden meaning of the text, Sod. This is one of Kabbalists believe that the text of the Torah as a code which is necessary to discover the keys to interpretation.
What is the Torah?
What is meant by the word Torah? Virtually the Torah means the five books of Moses, but in Jewish tradition, the word Torah includes every word of God addressed to Israel and by extension, all speech explaining the Wise God's word. Prior to writing the Torah by Moses at the dictation of God, this teaching was first spoken. For centuries, oral tradition written down much later and known as the Talmud (study), which clarifies and amplifies the written text. Moreover, all terms associated with the concept of Torah relate to the teaching and study. Although all religious life can not be understood without prior knowledge of the requirements of God towards man, in the areas of private life, moral and social study of Torah is in itself itself and for itself a commandment positive. "You study and you will keep them to put them into practice."
It is difficult to imagine what is the Torah in Jewish tradition, the education received by Moses on Mount Sinai and passed down from generation to generation to us.
When the Lord wanted to give the Torah to Moses, the angels are moved away, saying to God: "What a treasure you have hidden for 974 generations, the books you today to be flesh and blood? " The Midrash teaches us that the Lord has used the Torah to create the world as an architect uses his project before constructing a building. The Torah is the key that enables the understanding of this world, and he maintains that studies the existence of our universe.
Benefits of Torah study
Rabbi Shimon ben Lachish
said: "Anyone who studies the Torah away from his suffering." The study is also a source of forgiveness of sins, and is superior to all the sacrifices of animals. Indeed, the words of the Torah can transform man, a sinner, he became repentant of miscreant, he became a believer. They have such a force that permeates our being deep of himself. He who diligently takes care of the Torah sees his business prosper and leave their worries, because it is a source of blessing. Moreover, it satisfies the man and gives him the strength to cope with the vicissitudes of life. It is for this reason that the Torah has been compared to bread that restores the heart. Even if the study is undertaken with some ulterior motive, to protect themselves from harm or to deserve the blessing, the Torah will eventually give the quality of unselfishness and pure love in this study.
knowledge of the Torah can benchmark themselves against the world, give meaning to his life and to link the man to God Through it, man can attain the love of God and his fellows, and know all the joys of this world and the world to come.
Indeed, study diligently, with every fiber of his body and soul, inevitably leads to action on the path of truth and light. The Torah study is not restricted to the wise, everyone is obliged, at his level, to engage in this exercise daily. That is why the Torah has been compared to water, essential to life. Whether you are big or small, king or slave, each creature needs water. "If you engage in the diligent study of Torah ... I will give you rain in due season," I will give you life. The study of Torah can be made even in French.
Rabbi Jacques Ouaknin viejuive
Among the works of Chagall The Museum of Fine Arts Basel's portrait of a happy man. According to Jewish tradition the world rests on three pillars: one is the service of God, but since the destruction of the Temple of Jerusalem, the service, sacrifices were replaced by prayer. ''I am a mystic, Chagall said, my work is my prayer.''A great part of Chagall's work is inspired by the thought of Hasidism, Jewish religious movement that emerged in Poland and Russia in the eighteenth century that emphasizes wisdom rather than knowledge, experience rather than doctrine, true emotion, rather than ritual.
The table entitled''The popular''or''''Portrait of a Rabbi is a double prayer: it is both the artist and the model for the The study also notes the service of God ; study of the Book,''this unique book by Maurice Blanchot, in which winds a series of wonderful books, library not only universal but in lieu of universe and more comprehensive, more enigmatic than he.'' But Judaism has never advocated asceticism , Rabbi here interrupts his reading and agrees a small playground. In a snuffbox held gently, it is no less to his nostrils gently with a pinch of snuff few grains-three dots-red fall on his beard. In the upper left corner, there are''part of a shaft of light,''a seven-branched candelabrum which light of a soft yellow will spread across the board. In the upper right quarter green cloth, the same green that can be found in profusion on the rabbi's beard, the green color of youth and renewal, which proclaims it as the wise old person to be c is to say not to give up asking questions, to question, to advance , not to despair, to resign.
sudnordnews
"Any Play Study of the Torah is " Levinas
Mishna Avot Chapter 6 Treaty
R. Meir teaches anyone who engages in the study of Torah for its own merit many more benefits and it is worldwide and is called beloved, loving God and people, which pleases God and that men. This study brings him humility, fear of God ...
greater the Torah that the priesthood and royalty, for royalty virtues acquired by 30 by 24 and the priesthood, but the Torah is acquired by 48 virtues
... Great is the Torah because it gives life to those who practice it in this world and the world to come, as it is says (Prv 4): "because it is life for those who find it [referring to the future world], and its flesh is healing [a reference to this world]" ...
Moses during Rabbi Aquiba
A dynamic transmission
An amazing story Talmud describes Moses' difficulty in understanding her own teaching in the mouth of Rabbi Aquiba.
Ménahot Treaty, page 29b
Moses ascends to heaven to receive tables of the law. It is God busy putting crowns on the letters.
Moses
- which next to you holding what you have written? (In other words, that prevents you from completing your text with conventional letters, which forces you to add these embellishments?)
And here is the divine response :
- After much generations will come a man, his name will Aquiba ben Yosef. It will build mountains hala'hah (driving laws, laws on, scalable) to From each of these points (the letters) "
Moses aback request :
- Show me the man. So I do not receive a completed act. This will continue to be built in future by a man who is neither saint nor prophet
God said to Moses:
- turn around.
Moses finds himself in the yeshiva of Rabbi Akiva, sat modestly behind the last row Students listen to the Master's teaching Akiva. But do not get it, it is exceeded by the subjects under discussion and style developments.
The letters of the Torah and their embellishments
This depresses him, suddenly, after Rabbi Akiva stated a decision that seems arbitrary to students, not based on any reasoning according to rules of hermeneutics, the Last call:
- Rabbi, where did you get this decision?
- It is a law (hala'hah) received by Moses at Sinai, Akiva responds
Moses is reassured by this reference to it proves that education focuses on the Torah
he received at Sinai, though he has no recollection of that Act.
- You have such a man and you give me the Torah to me?, Surprised Moses.
- Shut up, that's how it is mounted in thought before Me
- Show me his reward. Moses then asks
- Turn around, look at what is happening on the other hand, in the world of men
And Moses saw that we will debit the flesh of R. Akiba in the shops, after having tortured and murdered for teaching, despite the ban enacted by the authority.
- Master of the world, is this the Torah? Is this salary?
- Shut up, that's my intention
Astronomy
science as a mitzvah
to Moses in Deuteronomy, the specificity of the message to Israel is in his knowledge of the Torah. This knowledge is not confined solely to religious knowledge, but the Talmud implies knowledge of astronomy.
Babylonian Talmud Shabbat Treaty page 75 has
Rabbi Samuel son of Nahman said in the name of Rabbi Yohanan: where do we know that it is a mitzvah to indulge in astronomy? For it is written (Deuteronomy 4) "And you will keep them and complete them (the commandments) because this is your wisdom and your knowledge to the peoples." What are the wisdom and expertise in the eyes of the people? These are astronomical!
Four steps in the study of Torah
Throughout the existence
By Nechoma Greisman
You shall teach them to thy children and shalt talk of them when you sit in your house and when you're on the way, when you lie down and when you rise up.
Deuteronomy 6, 7
Rabbi Yosef Yitzchak offers this verse of the Shema, an explanation of cosmic significance. When studying the Torah, there are several levels and stages. At each level of personal existence, the Torah is present.
"When you sit in your house" is the state of the soul High, before she not go down here, in the physical world. There, in heaven, the seat in front of God and soul is constantly studying the Torah.
The next step, "when you're on the way" refers to the time when the soul descends from the upper world in this world here below, from level to level up that it enters a physical body. There, through the study of Torah, she learns to grow ("way") in enterprises spiritual and even physical businesses when they are done out of love for Gd. This is not really the natural place of the soul whose real home is above. When the soul is born into a body, it must learn to react in a world new to her while remaining faithful to God. It is the mission of the soul, here in this world.
When the soul leaves the heavens and comes in a terrestrial environment, it must pass through a number of raids. At each step, it is taught Torah to the appropriate step. Once the child is born into this world, we must begin by teaching him "in the beginning God created ...." This is much lower than it is capable of understanding before birth. Thus, the Torah must be adapted to the soul in a body. But the end result of the descent of the soul in this world, where she learns the Torah of this world and fulfills the commandments materials is that it manages to rise above the level it was before its descent down here . The descent is to climb much higher.
Then comes the stage of "when you lie down" . This is the day the person is returned to the spiritual realm, when she is lying in his grave.
When a man leaves this world, none of the material that has not gained with it. Neither his home neither his car ... He leaves everything behind him. It does not imply anything he has amassed in his material existence. But his Torah and good deeds are with him. And his soul is in heaven, studying the Torah. Finally
"and when you rise" refers to the era of the Resurrection of the Dead. This is also one of the foundations of our faith. Whatever the duration of their rest in the grave, all men will wake up with the Resurrection at the time of Moshiach. So the Torah is once again at a level quite different. There will be nothing to make it difficult the study of Torah.
Why now is it so difficult to study the Torah? Because our minds are preoccupied with many other things. How can we sit all day and study it? We do not have time or lack the capacity or many other things distract us. When Moshiach comes, all that weighs us down and prevents us indulge in a real concentration in the study, even just the idea of physical fatigue, will be resolved.
In addition, with the coming of Mashiach, the Midrash ruled that "a new Torah gush of Me," which means that all the secrets of the Torah that have been hidden in all the years of exile will reveal themselves to us. In other words, not only will we be different but the Torah itself is much deeper, clearer and higher, a level that nobody has ever known. This to happen fast these days!
the study of Torah
This same idea is found in the commentary of the first verse of Sidra Be'houqothaï '. "Lm Behouqotay télékhou" literally: "If you walk in my statutes" translated by Rashi: "If you care to diligently study the Torah." "Amélim batorah" evokes the idea of effort, hard work, fatigue, as expressed in Psalm 1: "Blessed is the man who finds his pleasure in the Torah of the Lord and meditates day and his Torah night. The Torah is the first of the Lord, but when it invests entirely man and conquers by her work, she becomes his own. Spiritual food necessary for the life of every individual, it is accessible to all. Everyone can find contentment. One stop literally, others in mind sharper, the student to discover the meaning allusive. Most scholars try to uncover the hidden meaning of the text, Sod. This is one of Kabbalists believe that the text of the Torah as a code which is necessary to discover the keys to interpretation.
What is the Torah?
What is meant by the word Torah? Virtually the Torah means the five books of Moses, but in Jewish tradition, the word Torah includes every word of God addressed to Israel and by extension, all speech explaining the Wise God's word. Prior to writing the Torah by Moses at the dictation of God, this teaching was first spoken. For centuries, oral tradition written down much later and known as the Talmud (study), which clarifies and amplifies the written text. Moreover, all terms associated with the concept of Torah relate to the teaching and study. Although all religious life can not be understood without prior knowledge of the requirements of God towards man, in the areas of private life, moral and social study of Torah is in itself itself and for itself a commandment positive. "You study and you will keep them to put them into practice."
It is difficult to imagine what is the Torah in Jewish tradition, the education received by Moses on Mount Sinai and passed down from generation to generation to us.
When the Lord wanted to give the Torah to Moses, the angels are moved away, saying to God: "What a treasure you have hidden for 974 generations, the books you today to be flesh and blood? " The Midrash teaches us that the Lord has used the Torah to create the world as an architect uses his project before constructing a building. The Torah is the key that enables the understanding of this world, and he maintains that studies the existence of our universe.
Benefits of Torah study
Rabbi Shimon ben Lachish
said: "Anyone who studies the Torah away from his suffering." The study is also a source of forgiveness of sins, and is superior to all the sacrifices of animals. Indeed, the words of the Torah can transform man, a sinner, he became repentant of miscreant, he became a believer. They have such a force that permeates our being deep of himself. He who diligently takes care of the Torah sees his business prosper and leave their worries, because it is a source of blessing. Moreover, it satisfies the man and gives him the strength to cope with the vicissitudes of life. It is for this reason that the Torah has been compared to bread that restores the heart. Even if the study is undertaken with some ulterior motive, to protect themselves from harm or to deserve the blessing, the Torah will eventually give the quality of unselfishness and pure love in this study.
knowledge of the Torah can benchmark themselves against the world, give meaning to his life and to link the man to God Through it, man can attain the love of God and his fellows, and know all the joys of this world and the world to come.
Indeed, study diligently, with every fiber of his body and soul, inevitably leads to action on the path of truth and light. The Torah study is not restricted to the wise, everyone is obliged, at his level, to engage in this exercise daily. That is why the Torah has been compared to water, essential to life. Whether you are big or small, king or slave, each creature needs water. "If you engage in the diligent study of Torah ... I will give you rain in due season," I will give you life. The study of Torah can be made even in French.
Rabbi Jacques Ouaknin viejuive
M.s. More Condition_symptoms
Figure 4
Four cuts (Haggadah 1320)
The number four in the Haggadah and the Feast
The number four appears frequently in various contexts, in the Haggadah of Passover and in the writings of Chazal (our sages) on Pesach and customs. This figure represents a sort of central theme around which ideas, proverbs, aphorisms and commentary of verses.
1. Kossot arba (four cups of wine)
The custom of four cups of wine that drinks the night of the Seder has its origin in two biblical texts.
In the first, Genesis (ch. 40, v. 11-13), the word cut is repeated four times:
"I had in hand the cup of Pharaoh, I was picking grapes, I expressed to the juice into Pharaoh's cup, and I presented the cup hand of the king ... and thou shalt put Pharaoh's cup in his hand, like you did previously as cupbearer. "
The sale of Joseph into slavery marked the beginning of the enslavement of the children of Israel to Pharaoh in the same way his release from prison, consecutive to the butler's dream, symbolizes the redemption of people from slavery in Egypt.
is why the sages issued, stated that he must drink the night of the Seder four cups of wine because four references to the word "cut" also symbolizes the drink these cuts hello, as it is written in Psalms (ch. 116, v. 13):
"I lift up the cup of salvation. "
In the second text, Exodus (ch. 6, v. 6-7), there are four different words to express the issue:
" ... I want to escape the tribulations of Egypt and deliver you from their bondage, and I shall make you free with an outstretched arm, with dire punishment. I adopt it for people ... "
(" vehotzéti, vehitzalti, vega'alti, velaka'hti)
- for each type of issue, you drink a cup.
There is also a well-known discussion in the Gemara, in later sources, on the establishment of a fifth bowl to commemorate the end of issue following the four others already mentioned:
"Then, I bring you into the country ..." ("vehévéti)
(Exodus, ch. 6, v. 8).
Some teachers, including Rabbi Tarfon, had adopted the custom of drinking a fifth cup at the recitation of Hallel, in Eretz Israel, Babylon, and Europe. Today, we pay a fifth cup, the cup of Elijah, which is associated with the hope of redemption of our people.
According to one version, the tradition of the four sections was instituted during the Second Temple period to mark the deliverance of Israel from the four powers that we have oppressed: Egypt, Babylon, Greece and Rome.
The four sections are also associated with the four seasons. Nissan, the first calendar month after the Bible, is the appropriate month for drink a glass of wine in honor of each season.
According Abarbanel, drink the first cup at the Kiddush, the second after reading the main part of the Haggadah, which ends with the blessing of "Geula (Redemption), the third after of thanksgiving after the meal and the fourth at the end of the hymn "Nishmat" ("Birkat ha-shir").
2. The four questions
The four questions were intentionally introduced in the Haggadah as we know, to highlight the number four. There are four questions in the Mishna, but they are not quite identical to our questions and concerns: the matza, maror, the paschal lamb and the act of soaking (Pesachim Treaty, Babylonian Talmud).
However, in the same treatise Pesachim of the Jerusalem Talmud, there are only three questions, presented in a different order: the act of time, the matzah and the paschal lamb. The question regarding the consumption of maror (bitter herbs) is not at all.
Maimonides established five questions concerning:
the act of soaking, the Matzah, the paschal lamb, the maror and being lean.
issues arising in our Haggadah have been made by the Sages, who decided to include only four questions.
3. The four son
There is already an allusion to the four questions son in the Torah:
"And when your son one day, you question by saying: What is that?"
(Exodus, ch. 13, verse 14) The four
son contained in the Haggadah represent the four main types persons:
wise,
the wicked, the simple-minded
and one who does not know to ask questions.
The sage asked about the laws of Passover in order to learn the wicked dissociates itself from the community of Israel and expresses disdain for the laws of Passover, the dull wants a general understanding of what which characterizes the celebration of Passover, and finally, it is our duty to explain Passover to those who do know and ask him to comment on the Haggadah.
4. The number four: stylistic repetitions
In various instances, we find in the Haggadah four consecutive phrases that evoke the same idea each time.
1. In the passage opens with the words "Avadim hayinou" (we were slaves): "Even though we would all be wise, all scholars, all former and all educated men in the Torah ..."
2. In the passage opens with the words "ha-Shem Vayotziénou mid-Mitzraim" (The Lord brought us out of Egypt): "Me personally, me and not an angel, me and not a seraph, and me not a messenger. I am the LORD. "
5. The four matriarchs
In the song "ehad Mid Yodéa "(Who knows One?), the combination appears" Imahot Arba "(the four matriarchs).
6. The four names for Pesach
The Passover has many names but the four best known are:
Chag ha-Pesach ("Passover")
Chag Matzah-ha ("the feast of unleavened bread")
Chag ha-'Herout ("Day Liberty ")
Chag ha-Aviv (" Spring Festival ")
7. Aggadah The four
" By virtue of four things that the children of Israel were freed of Egypt: They did not change their names They changed their language They do not reveal their secrets, they do not abolish the Brit Mila. "
The Haggadah emphasizes that through thousands of years of history Jewish, Jews kept their name - Am Israel - their language - Hebrew - they do not reveal their secrets and observed at all times the mitzvah of circumcision.
8. The Haggadah of four months
In a very famous Haggadah which appears in Midrash Rabbah (Bamidbar Rabbah, 3), Rabbi Akiva explains that the Holy One, blessed be He chooses to bring the children of Israel Egypt in the month most suitable for the exodus.
He did not bring them out in the month of Tammuz - because of the heatwave and drought. He did not bring them out in the month of Tevet - because of the cold. He did not bring them out in the month of Tishrei - because of rain. But he brought them out in the month of Nissan - because it was spring, the season for travel.
9. Four opportunities to eat matza the mitzvah
we eat matza for the blessing of "motzi.
the matza is eaten to the blessing of "a'hilat matza.
we eat matza with maror according to the custom of Hillel, as it says: "They eat the Passover lamb with unleavened bread and bitter herbs." (Numbers, ch. 9, v. 11)
matza we eat the Afikoman.
10. Four types of foods on the Seder plate
Karpas
Maror
Matza
Maror between matzot (according to the custom of Hillel )
11. Four blessings
bera'ha The (blessing) - "boron peri ha-adama" called for karpas
The bera'ha - "hamotzi le'hem min ha-Aretz" said for the matza
The bera'ha - the mitzvah of eating matza
The bera'ha - the mitzvah of eating maror.
JAFI 
Four cuts (Haggadah 1320)
The number four in the Haggadah and the Feast
The number four appears frequently in various contexts, in the Haggadah of Passover and in the writings of Chazal (our sages) on Pesach and customs. This figure represents a sort of central theme around which ideas, proverbs, aphorisms and commentary of verses.
1. Kossot arba (four cups of wine)
The custom of four cups of wine that drinks the night of the Seder has its origin in two biblical texts.
In the first, Genesis (ch. 40, v. 11-13), the word cut is repeated four times:
"I had in hand the cup of Pharaoh, I was picking grapes, I expressed to the juice into Pharaoh's cup, and I presented the cup hand of the king ... and thou shalt put Pharaoh's cup in his hand, like you did previously as cupbearer. "
The sale of Joseph into slavery marked the beginning of the enslavement of the children of Israel to Pharaoh in the same way his release from prison, consecutive to the butler's dream, symbolizes the redemption of people from slavery in Egypt.
is why the sages issued, stated that he must drink the night of the Seder four cups of wine because four references to the word "cut" also symbolizes the drink these cuts hello, as it is written in Psalms (ch. 116, v. 13):
"I lift up the cup of salvation. "
In the second text, Exodus (ch. 6, v. 6-7), there are four different words to express the issue:
" ... I want to escape the tribulations of Egypt and deliver you from their bondage, and I shall make you free with an outstretched arm, with dire punishment. I adopt it for people ... "
(" vehotzéti, vehitzalti, vega'alti, velaka'hti)
- for each type of issue, you drink a cup.
There is also a well-known discussion in the Gemara, in later sources, on the establishment of a fifth bowl to commemorate the end of issue following the four others already mentioned:
"Then, I bring you into the country ..." ("vehévéti)
(Exodus, ch. 6, v. 8).
Some teachers, including Rabbi Tarfon, had adopted the custom of drinking a fifth cup at the recitation of Hallel, in Eretz Israel, Babylon, and Europe. Today, we pay a fifth cup, the cup of Elijah, which is associated with the hope of redemption of our people.
According to one version, the tradition of the four sections was instituted during the Second Temple period to mark the deliverance of Israel from the four powers that we have oppressed: Egypt, Babylon, Greece and Rome.
The four sections are also associated with the four seasons. Nissan, the first calendar month after the Bible, is the appropriate month for drink a glass of wine in honor of each season.
According Abarbanel, drink the first cup at the Kiddush, the second after reading the main part of the Haggadah, which ends with the blessing of "Geula (Redemption), the third after of thanksgiving after the meal and the fourth at the end of the hymn "Nishmat" ("Birkat ha-shir").
2. The four questions
The four questions were intentionally introduced in the Haggadah as we know, to highlight the number four. There are four questions in the Mishna, but they are not quite identical to our questions and concerns: the matza, maror, the paschal lamb and the act of soaking (Pesachim Treaty, Babylonian Talmud).
However, in the same treatise Pesachim of the Jerusalem Talmud, there are only three questions, presented in a different order: the act of time, the matzah and the paschal lamb. The question regarding the consumption of maror (bitter herbs) is not at all.
Maimonides established five questions concerning:
the act of soaking, the Matzah, the paschal lamb, the maror and being lean.
issues arising in our Haggadah have been made by the Sages, who decided to include only four questions.
3. The four son
There is already an allusion to the four questions son in the Torah:
"And when your son one day, you question by saying: What is that?"
(Exodus, ch. 13, verse 14) The four
son contained in the Haggadah represent the four main types persons:
wise,
the wicked, the simple-minded
and one who does not know to ask questions.
The sage asked about the laws of Passover in order to learn the wicked dissociates itself from the community of Israel and expresses disdain for the laws of Passover, the dull wants a general understanding of what which characterizes the celebration of Passover, and finally, it is our duty to explain Passover to those who do know and ask him to comment on the Haggadah.
4. The number four: stylistic repetitions
In various instances, we find in the Haggadah four consecutive phrases that evoke the same idea each time.
1. In the passage opens with the words "Avadim hayinou" (we were slaves): "Even though we would all be wise, all scholars, all former and all educated men in the Torah ..."
2. In the passage opens with the words "ha-Shem Vayotziénou mid-Mitzraim" (The Lord brought us out of Egypt): "Me personally, me and not an angel, me and not a seraph, and me not a messenger. I am the LORD. "
5. The four matriarchs
In the song "ehad Mid Yodéa "(Who knows One?), the combination appears" Imahot Arba "(the four matriarchs).
6. The four names for Pesach
The Passover has many names but the four best known are:
Chag ha-Pesach ("Passover")
Chag Matzah-ha ("the feast of unleavened bread")
Chag ha-'Herout ("Day Liberty ")
Chag ha-Aviv (" Spring Festival ")
7. Aggadah The four
" By virtue of four things that the children of Israel were freed of Egypt: They did not change their names They changed their language They do not reveal their secrets, they do not abolish the Brit Mila. "
The Haggadah emphasizes that through thousands of years of history Jewish, Jews kept their name - Am Israel - their language - Hebrew - they do not reveal their secrets and observed at all times the mitzvah of circumcision.
8. The Haggadah of four months
In a very famous Haggadah which appears in Midrash Rabbah (Bamidbar Rabbah, 3), Rabbi Akiva explains that the Holy One, blessed be He chooses to bring the children of Israel Egypt in the month most suitable for the exodus.
He did not bring them out in the month of Tammuz - because of the heatwave and drought. He did not bring them out in the month of Tevet - because of the cold. He did not bring them out in the month of Tishrei - because of rain. But he brought them out in the month of Nissan - because it was spring, the season for travel.
we eat matza for the blessing of "motzi.
the matza is eaten to the blessing of "a'hilat matza.
we eat matza with maror according to the custom of Hillel, as it says: "They eat the Passover lamb with unleavened bread and bitter herbs." (Numbers, ch. 9, v. 11)
matza we eat the Afikoman.
10. Four types of foods on the Seder plate
Karpas
Maror
Matza
Maror between matzot (according to the custom of Hillel )
11. Four blessings
bera'ha The (blessing) - "boron peri ha-adama" called for karpas
The bera'ha - "hamotzi le'hem min ha-Aretz" said for the matza
The bera'ha - the mitzvah of eating matza
The bera'ha - the mitzvah of eating maror.
JAFI
Ms More Condition_symptoms
Herut - FREEDOM
Marc Chagall
tables Alliance - A law that liberates
The first ten words proclaims liberation of man in God's name.
Israel moves from bondage to serve the Creator.
Treaty Avot, Chapter 6, Mishna 2
Rabbi Joshua son of Levi teaches: "Every day a heavenly voice out of Mount Horeb (Mount Sinai) and proclaims:" Woe to the creatures because of shame carried to the Torah, because whoever does not deal with Torah is a despicable man, and he deserves applies these words: "a beautiful woman for no reason is like a gold ring on snout of a sow. " And it says the tables (the Act) were divine work, and the writing was divine scripture, engraved on the tables. Harout Do not read "burned" but Herut "freedom" because only one is still engaged in the Torah. And anyone who engages in Torah stands, as it says (Numbers 21, 19): "They marched from Matana
to Nahaliel and Nahaliel to Bamoth.
Note
The end of education is based on an allegorical reading of three cities through which the Hebrews in the desert. Matana "gift" , referring to the giving of the Torah. Nahaliel "God is my inheritance" and Bamoth "elevation." It is by receiving the Torah and the acceptance of the divine heritage that man rises and s 'freed of all material easements.
Before answering this question, it seems important to go in detail on the first aspect of individual freedom, namely the notion of free will. To realize the importance of this concept, we need to think about the text of the Ten Commandments, this seminal text of Jewish thought, especially the first of these commandments. "I am the Lord your God who brought you out of Egypt." In this simple phrase that speaks to Jewish tradition, the Torah and in the first place, considered to be the first commandment incumbent upon the man's freedom. Thus, even before being subjected to any other law, God is seen as a liberator God who gives man the opportunity to live his life as being free. Perspective while highly similar, it is important to note that the first feast Jewish liturgical calendar, the feast of the first month of the Jewish year, Passover is the festival of freedom . This celebration, which in remembering the liberation of our ancestors from slavery in Egypt, we are invited to reflect on our own freedom and the responsibilities arising therefrom, is chronologically seven weeks before the festival of Shavuot, which commemorates the gift of the Torah - that is to say, the giving of the law - as we teach that Act is possible only if the Ibert is given to man to respect or violate.
It appears clearly that Judaism places the individual freedom above all other considerations. Without this fundamental freedom, nothing is possible, because if we are not free, if God decides our actions in our place, we can be as small as puppets, without any responsibility in our history and without power decision. It should, however, fully measure the scope of this fundamental freedom that is ours, and the weight of this responsibility. Indeed, being free and responsible for our actions bring about, by God, a certain detachment and distance from world affairs. It can not be otherwise. In a world where God and the people of Israel are united by a Brit, that is to say by the Alliance, human freedom requires limiting the power of God. Without this removal, and therefore if God continues to be present at any time and any place, how can man remain accountable? is this bold idea expressed Kabbalah Luria (written about the 15th century Safed) and resumed in a wonderful piece, Andre Neher, one of the greatest thinkers of modern Judaism: "The alliance teaches that history is made by the simultaneous association and unbreakable commitment of two people in it: the Creator and the creature, God and man. Only through the cooperation of God and man that is born and the story moves forward with its practical and ethical dimensions and meta-ethical, physical and metaphysical. Cooperation - and this is the most important and least understood of the alliance - which simultaneously limit the power of man and the power of God. That man's power is limited, it is natural and is the result of his condition as a creature. But the notion of limiting the power of God involves designing banal, and lightly accepted by almost all religious men, the omnipotence of God. But God is not the Almighty, as suggested by the superficial and vulgar language. God is the being who agrees to limit its power . "
The second consequence of that individual freedom is that freedom of man than God's omniscience. Said simply, this amounts to suggesting that not even God knows provide the choices and decisions men. So, having created man free, God not only accepted it but self-limiting, in addition, he introduced the story of an uncertainty factor. This same idea back when Andre Neher wrote that "in creating man free, by giving free will to one of its creatures - the man - God brought the universe into a radical uncertainty factor, no divination or divine wisdom, no math, no programming, no prayer nor can neither foresee nor prevent, or integrated into a predetermined p spective. The free man associated with God, improvisation made history "free
Thus, man can no longer claim to escape the responsibilities assigned to it, and more specifically to the responsibility he owes to his neighbor. This heavy responsibility and infinite, is expressed very concisely in a text where Talmudic Rabbi Aquiba is questioned by the Roman emperor who asked him why, if the Jewish God is a God of justice who supports the poor, helping - Does not he even the poor. What Rabbi Aquiba responds by saying "God does not himself so that we, men, can escape the damnation by doing it ourselves." For this answer Rabbi Aquiba expresses the idea of infinite responsibility that falls to the free man to fill the needs of his neighbor. This responsibility is such that God is unable to do for us. This notion of responsibility is also expressed in chapter four of Genesis, in the episode of the murder, when Cain kills his brother Abel. After Cain had laid hands on his brother and his blood shed on earth, God speaks to him and said, "the voice of thy brother's blood cries to me, what hast thou done?" And Cain respond by seeking to escape liability, "Am I my brother's keeper?". One way to remind God that He is supposed to be the guardian of his brother, that God must be responsible for the actions of men, and that As such, he can not ask him to account for his actions. Yet in the Jewish interpretation of this passage, it is responsible for the Cain with a freedom and a free will it is for him to take his faults, and God can only observe from the sidelines Passive tragedy unfolding before his eyes.
This passage from the story of Cain and Abel also raises another key issue related to the concept of freedom and responsibility. A few verses later we read in the text of the Torah God warns Cain about the consequences of his act: "If you improve, then you will be forgiven, but getting better if you do not, then the fault will remain lurking outside your door. "The Rashbam - the little son-of Rashi explains this somewhat obscure verse as follows: If Cain found the strength to do teshuvah and understands mistake he has done, God will forgive him for cons in the opposite case, not only is there will be no forgiveness, but the fault will remain as a stone lurking outside his door who always will stumble, because his mistakes become too heavy for him to wear. It is as if Cain was in danger of being sucked into a spiral of evil, committing fault upon fault until he lost consciousness of his actions, especially the ability to react and to correct themselves. The question implied by the Rashbam in this comment relates to the course imitates the of free will and therefore responsibility. In describing this spiral of evil that may take Cain, the rabbinic tradition teaches us that the dynamics of things carries with it the ability to destroy the control that we exert on ourselves, making us unable to exercise our freedom and our free will.
limit this notion of free will and asked, we have now to answer the second question is related, too, on the border of freedom and about the possibility offered to us, using this freedom we give to Jewish tradition, to reject all laws of Judaism. Can you live as a Jew and as a free man without feeling controlled by the laws of the Torah? In addressing this possibility with lucidity, I think we must admit that Judaism can consider such a hypothesis.
freedom of each being, as we have seen, the foundation of Jewish thought, you can use this liberty to reject Judaism. But the question that really arises is whether in doing so, we create conditions that will allow generations following, not only ours to live in freedom? A second question, the answer seems to be negative by cons. Rejecting the Act, is to reject the idea that to live in a free society I should be able to impose on me a number of restrictions that guarantee the freedom of others. Without the law, I certainly enjoy my freedom but I do not create conditions that enable others to enjoy theirs. Thus, in a Jewish perspective of the concept of individual freedom, my responsibility to others imposed upon me a certain limit my own freedom, just as God was willing to limit itself to ensure our existence of free men.
is this idea expressed by the Talmudic sages when commenting on verse 16 of the 32th chapter of Exodus, note: "Do not read Harout AL Loukhot Ha 'engraved on the tables, but Al Ha-Herut Loukhot 'freedom on the tables, the only person who is truly free is the one who understands that the Torah (the Act) is the source of the free "(Eruvin 54a).
Sefarad
Marc Chagall
tables Alliance - A law that liberates
The first ten words proclaims liberation of man in God's name.
Israel moves from bondage to serve the Creator.
Treaty Avot, Chapter 6, Mishna 2
Rabbi Joshua son of Levi teaches: "Every day a heavenly voice out of Mount Horeb (Mount Sinai) and proclaims:" Woe to the creatures because of shame carried to the Torah, because whoever does not deal with Torah is a despicable man, and he deserves applies these words: "a beautiful woman for no reason is like a gold ring on snout of a sow. " And it says the tables (the Act) were divine work, and the writing was divine scripture, engraved on the tables. Harout Do not read "burned" but Herut "freedom" because only one is still engaged in the Torah. And anyone who engages in Torah stands, as it says (Numbers 21, 19): "They marched from Matana
to Nahaliel and Nahaliel to Bamoth.
Note
The end of education is based on an allegorical reading of three cities through which the Hebrews in the desert. Matana "gift" , referring to the giving of the Torah. Nahaliel "God is my inheritance" and Bamoth "elevation." It is by receiving the Torah and the acceptance of the divine heritage that man rises and s 'freed of all material easements.
The concept of freedom
In Judaism, the notion of individual freedom can be perceived in two distinct ways. First, individual freedom is reminiscent of the concept of free will , and thus human responsibility in history. But this same freedom also leads us to ask ourselves whether Judaism is a religion of laws and practice, it is possible, under the pretext of this freedom, to reject any block and decide to live our Judaism without feeling "forced" by the commandments.Before answering this question, it seems important to go in detail on the first aspect of individual freedom, namely the notion of free will. To realize the importance of this concept, we need to think about the text of the Ten Commandments, this seminal text of Jewish thought, especially the first of these commandments. "I am the Lord your God who brought you out of Egypt." In this simple phrase that speaks to Jewish tradition, the Torah and in the first place, considered to be the first commandment incumbent upon the man's freedom. Thus, even before being subjected to any other law, God is seen as a liberator God who gives man the opportunity to live his life as being free. Perspective while highly similar, it is important to note that the first feast Jewish liturgical calendar, the feast of the first month of the Jewish year, Passover is the festival of freedom . This celebration, which in remembering the liberation of our ancestors from slavery in Egypt, we are invited to reflect on our own freedom and the responsibilities arising therefrom, is chronologically seven weeks before the festival of Shavuot, which commemorates the gift of the Torah - that is to say, the giving of the law - as we teach that Act is possible only if the Ibert is given to man to respect or violate.
It appears clearly that Judaism places the individual freedom above all other considerations. Without this fundamental freedom, nothing is possible, because if we are not free, if God decides our actions in our place, we can be as small as puppets, without any responsibility in our history and without power decision. It should, however, fully measure the scope of this fundamental freedom that is ours, and the weight of this responsibility. Indeed, being free and responsible for our actions bring about, by God, a certain detachment and distance from world affairs. It can not be otherwise. In a world where God and the people of Israel are united by a Brit, that is to say by the Alliance, human freedom requires limiting the power of God. Without this removal, and therefore if God continues to be present at any time and any place, how can man remain accountable? is this bold idea expressed Kabbalah Luria (written about the 15th century Safed) and resumed in a wonderful piece, Andre Neher, one of the greatest thinkers of modern Judaism: "The alliance teaches that history is made by the simultaneous association and unbreakable commitment of two people in it: the Creator and the creature, God and man. Only through the cooperation of God and man that is born and the story moves forward with its practical and ethical dimensions and meta-ethical, physical and metaphysical. Cooperation - and this is the most important and least understood of the alliance - which simultaneously limit the power of man and the power of God. That man's power is limited, it is natural and is the result of his condition as a creature. But the notion of limiting the power of God involves designing banal, and lightly accepted by almost all religious men, the omnipotence of God. But God is not the Almighty, as suggested by the superficial and vulgar language. God is the being who agrees to limit its power . "
The second consequence of that individual freedom is that freedom of man than God's omniscience. Said simply, this amounts to suggesting that not even God knows provide the choices and decisions men. So, having created man free, God not only accepted it but self-limiting, in addition, he introduced the story of an uncertainty factor. This same idea back when Andre Neher wrote that "in creating man free, by giving free will to one of its creatures - the man - God brought the universe into a radical uncertainty factor, no divination or divine wisdom, no math, no programming, no prayer nor can neither foresee nor prevent, or integrated into a predetermined p spective. The free man associated with God, improvisation made history "free
Thus, man can no longer claim to escape the responsibilities assigned to it, and more specifically to the responsibility he owes to his neighbor. This heavy responsibility and infinite, is expressed very concisely in a text where Talmudic Rabbi Aquiba is questioned by the Roman emperor who asked him why, if the Jewish God is a God of justice who supports the poor, helping - Does not he even the poor. What Rabbi Aquiba responds by saying "God does not himself so that we, men, can escape the damnation by doing it ourselves." For this answer Rabbi Aquiba expresses the idea of infinite responsibility that falls to the free man to fill the needs of his neighbor. This responsibility is such that God is unable to do for us. This notion of responsibility is also expressed in chapter four of Genesis, in the episode of the murder, when Cain kills his brother Abel. After Cain had laid hands on his brother and his blood shed on earth, God speaks to him and said, "the voice of thy brother's blood cries to me, what hast thou done?" And Cain respond by seeking to escape liability, "Am I my brother's keeper?". One way to remind God that He is supposed to be the guardian of his brother, that God must be responsible for the actions of men, and that As such, he can not ask him to account for his actions. Yet in the Jewish interpretation of this passage, it is responsible for the Cain with a freedom and a free will it is for him to take his faults, and God can only observe from the sidelines Passive tragedy unfolding before his eyes.
This passage from the story of Cain and Abel also raises another key issue related to the concept of freedom and responsibility. A few verses later we read in the text of the Torah God warns Cain about the consequences of his act: "If you improve, then you will be forgiven, but getting better if you do not, then the fault will remain lurking outside your door. "The Rashbam - the little son-of Rashi explains this somewhat obscure verse as follows: If Cain found the strength to do teshuvah and understands mistake he has done, God will forgive him for cons in the opposite case, not only is there will be no forgiveness, but the fault will remain as a stone lurking outside his door who always will stumble, because his mistakes become too heavy for him to wear. It is as if Cain was in danger of being sucked into a spiral of evil, committing fault upon fault until he lost consciousness of his actions, especially the ability to react and to correct themselves. The question implied by the Rashbam in this comment relates to the course imitates the of free will and therefore responsibility. In describing this spiral of evil that may take Cain, the rabbinic tradition teaches us that the dynamics of things carries with it the ability to destroy the control that we exert on ourselves, making us unable to exercise our freedom and our free will.
limit this notion of free will and asked, we have now to answer the second question is related, too, on the border of freedom and about the possibility offered to us, using this freedom we give to Jewish tradition, to reject all laws of Judaism. Can you live as a Jew and as a free man without feeling controlled by the laws of the Torah? In addressing this possibility with lucidity, I think we must admit that Judaism can consider such a hypothesis.
freedom of each being, as we have seen, the foundation of Jewish thought, you can use this liberty to reject Judaism. But the question that really arises is whether in doing so, we create conditions that will allow generations following, not only ours to live in freedom? A second question, the answer seems to be negative by cons. Rejecting the Act, is to reject the idea that to live in a free society I should be able to impose on me a number of restrictions that guarantee the freedom of others. Without the law, I certainly enjoy my freedom but I do not create conditions that enable others to enjoy theirs. Thus, in a Jewish perspective of the concept of individual freedom, my responsibility to others imposed upon me a certain limit my own freedom, just as God was willing to limit itself to ensure our existence of free men.
is this idea expressed by the Talmudic sages when commenting on verse 16 of the 32th chapter of Exodus, note: "Do not read Harout AL Loukhot Ha 'engraved on the tables, but Al Ha-Herut Loukhot 'freedom on the tables, the only person who is truly free is the one who understands that the Torah (the Act) is the source of the free "(Eruvin 54a).
Sefarad
Monday, December 14, 2009
Adhd More Condition_symptoms
; Prayer: A Dialogue must
Seeing that the Rebbe Zans went to the synagogue before the Office, his disciples asked him
Master, what do you do before praying?
I pray, he replied, the better to pray!
Martin Buber - "Hasidic tales."
Prepare to ponder ...
... "By praying, the man takes the only dignity befitting their created nature: that of the poor, which is always outside the door before he can never cross, and private resources plenary life and heat, begging in home position. Praying for people is to put some clothes of humility, whose only weapons are waiting, hands outstretched in the vacuum of the universe. "
Andre Neher - "The Well of exile"
Prayer D.
It says in the midrash that D. requests as well.
His prayer is:
"May my will be my compassion outweighs my anger, my compassion unfolds over my other qualities. May I treat my children as my attributes of kindness (Chesed) and remain in their favor still fell short of the strict line of justice. "
Talmud Brachot 7a Treaty.
Jewish prayer
The origin of the prayer
The masters of the Talmud discuss the origin of prayer.
For some, it was established in place of the Temple sacrifices.
Others see the three patriarchs behind.
The first review focuses on the historical aspect, the second considers prayer as an affirmation of identity, going back to fathers of Israel.
Babylonian Talmud, page 26 b Bérakhoth Treaty
Rabbi Yossi the son of Rabbi Hanina taught: the Patriarchs instituted the prayers. Rabbi Joshua son of Levi teaches prayers correspond to the sacrifices. Both opinions are corroborated by earlier sources. To justify the opinion of Rabbi Yossi the son of Rabbi Hanina, in fact we find this text: Abraham instituted the prayer morning, as it is written (Genesis 19): "Abraham rose early in the morning to where he stood," or "stand in the end" means the attitude of prayer, as it is written (Psalm 106) "Phinehas stood up and prayed." Isaac instituted the afternoon prayer, as it is written (Genesis 24): "Isaac went out to meditate in the field at evening time," or meditation means prayer, as he says (Ps. 102): "Prayer of the poor ... who expresses his mediation before the Lord." Jacob instituted the evening prayer, as it is written (Genesis 28): "It hit the spot and he slept there," Gold means the act of striking the prayer, as it is written (Jer 7): "and not up against me / not pray." Similarly we find the source that justifies Rabbi Joshua son of Levi: Why the morning prayer can be done until noon? For the morning sacrifice could be until noon ... why the prayer of the afternoon until the evening can be done? For the sacrifice of the afternoon could be up tonight ... Why prayer of the night can do it all night? For members and offal of the beast that had been burned in the evening could be burned throughout the night.
The "fork"
The power of prayer
To designate prayer, writing uses an unusual term, the same as pointing a fork.
Genesis Chapter 25
21) Isaac prayed to the Lord about his wife because she was barren, the Lord granted his prayer, and Rebekah his wife conceived.
Rabenou Behai, Genesis, chapter 25, verse 21
must learn here that the power of prayer is very great to the point that it can change the nature, which is why it is called here by the term designating a "fork". Indeed, it is not written it [Rivka] has requested or has pleaded or another term, here the term is designated by the word "fork" and this, our sages have taught of blessed memory in the Treaty Succah 14a page: Why the prayer of the righteous he refers to a fork, because as the fork returns the wheat grain from one place to another, as the prayer of the righteous shall return the "opinion" of God under the cruelty to the virtue of mercy.
Talmud Babli, treated Berachot, page 21a
Rabbi Yohanan taught, if only man could pray all day.
Talmud Babli, treated succah, page 14a
Rabbi Eliezer taught, why the prayer of the righteous she returns to a fork, because as the fork returns the wheat grain from one place to other, and the prayer of the righteous shall return the "opinion" of God's virtue cruelty the virtue of mercy.
.
Psalm Chapter 12
9) The wicked prowl around when the villainous ruler among men.
Sfat emet, book of Bereshit, Parshat Toldot
In the verse "Isaac prayed to" the sages taught that the prayer of the righteous refers to as a fork because the fork returns the grain of wheat one place to another, and the prayer of the righteous shall return the "opinion" of God under the cruelty to the virtue of mercy and this corespond to prayer ablutions (The afternoon) has established our father Isaac, before evening. [...] Isaac is the one who comes to fix the virtue of discipline by replacing it with the virtue of mercy. That is why it is referred to as the fork because the fork returns
wheat grain from one place to another, and the prayer of the righteous shall return the "opinion" of God's virtue cruelty the virtue of mercy.
Abraham and Abimélekh
The first biblical prayer
The verb pray (léitpalel) appears for the first time in the Torah, following the abduction of Sarah by King Abimélekh. Summoned by God to Abraham's wife, the King heal through the recess of Abraham. Genesis Chapter 20
1 - Abraham left this place for the country's south, it is between Kadesh and Shur, and sojourned in Gerar.
2 - Abraham said of Sarah his wife: "She is my sister" Abimélekh king of Gerar, sent to Sara.
3 - The Lord visited Abimélekh night in a dream and told him: "You will die because of this woman you have taken and who is in power of husbands."
4 - Now Abimélekh had not approached her. He said "Lord, are you hitting so as an innocent people?
5 - What! Do me does not say: 'She is my sister?" and she, too, said: 'He is my brother. "
is with a heart innocent and pure hands that I have done this. "
6 - God answered him in a dream: "I also knew you had done so in the simplicity of your heart and I wanted on my side, keep thyself to offend me; so do I not allowed to approach her.
7 - And now, return the wife of this man because he is a prophet, he will pray for you and you will live. What if you do not surrender, know that you die, you and all yours! "
Rashbam (1080-1160)
As prophet, the word navi (prophet) comes from the root lev ( "stir" the lips). This means it is close to me, he speaks my words and I love his comments and I listen to his prayer.
And he shall pray for thee: for Abimélekh needed mercy, as it says after "for the Lord had closed all die ... "
Pirkey Avot
Will willingness to
Complete Divine is free to accept his personal will in the service of Torah and mitzvos
. This involves education of behavior, insofar as the fulfillment of a mitzvah is not natural. ;
.
Mishna Avot Treaty Chapter 2, Mishnah 4
He said, do His will as your will so that He makes your will as His will. Cancels your will before His will in order to annul the will of others before your will.
Rabbi Obadia Barténouro (1440 - 1530)
Do His will as your will: spend your money on religious affairs according to your will, as if they were your own business. And if you act this way it will be your will to His will, that is to say that He will give you the happiness of a good thing. To it annuls the will of others: He will cancel all plans of those who rise against you to hurt you.
Divine Blessing
A God who opens the hand
Psalm 145 is recited three times a day: twice in the morning and once after afternoon.
One reason for this recitation is that it is mentioned that God bestows His blessings.
Many faithful open their hands to heaven by reciting this verse psalms.
Psalm 145
15 - All eyes turn to you with hope and, you, you give them their sustenance in due course.
16 - You open your hand and satisfy and sympathetic (lit. "with willingness / desire") all living things.
Radak (1160 - 1235)
You open: it's You who gave them food in abundance, until they are satisfied. With control: according to the will / desire of each .
Note: Radak does not translate the Bible verse as the Rabbinate (depending benevolence of God), but he moved creator God nourishes each according to his desire to live.
fervor of a woman
Prayer Hanna
Prayer of Hannah (Anne), Samuel's mother is one of the finest and most moving of the Bible.
She touched the Jewish soul, so that it is automatically placed at the beginning in many communities.
Moreover, Hanna's attitude during his prayer, standing quietly, become the model of prayer par excellence: the amide.
I Samuel Chapter 2
1 - And Hanna began to pray, and she said: My heart delights in the Lord, my brow was raised thanks to the Lord I can open mouth in front of my enemies because I rejoice in, remember your audience. 2 - There is none holy as the Lord, no one is that you alone! No power equals our God.
3 - Cease, cease your words arrogant bravado that exhale from your mouth, for he has any science, the LORD, and any work it is easy.
4 - For him, the bows of the mighty is broken, and weaken those who are armed with force;
5 - Those living in affluence are mercenaries, and suffering from hunger is issued, whereas The barren woman gives birth seven times, the fertile mother is humiliated.
6 - The Lord kills and gives life and he rushes to the tomb, and withdrew.
7 - The Lord impoverishes and enriches, and is lowered at will.
8 - He straightens the humble lying in the dust, traces of the poor within abjection, to place alongside the great and install them on a seat of honor as the pillars of the earth are the Lord is he who made the media world.
9 - It ensures the footsteps of his worshipers, while the wicked perish in the darkness, because it is not the force that makes the winner.
10 - Lord, his attackers are struck, when on them from heaven, It thunders: the LORD judge the summits of the earth! And He will give strength to his king, and He will exalt the glory of his election.
Source: Akadem
Sunday, December 13, 2009
Human Papilloma Virus More Condition_symptoms
EMTSA PRAYER - MEDIUM
; Mark Rothko
According to the Maharal
the true way of just going through the middle, the emtsa
Andre Neher; The medium, not the place of compromise, but that excess values observed:
The Maharal emphasizes the danger of extremes. Too often when we want to do good for humanity that we succeed in genocide, conducted on behalf of disaster common good. And in philosophy is when we want to simplify theological ideas that 'they are deformed and that creates idolatry.
The Maharal notes the proximity of the roots "emtsa etsem "---""
the middle --- Gasoline
It then explains that the true way of just going through the middle, the emtsa, not the extremes, and that the emtsa even the sine qua non of gasoline, and particular gasoline as content of the divine message to man.
It takes as example the episode of Jacob's ladder.
Hebrew text we do not speak of a scale that goes from earth to heaven. The exact phrase is "artsa "..." shamaïma"
to earth to heaven ... .= middle.
is even more important following the interpretation of this text shows us that this is a dream, a prophetic intuition of communication with the divine begins by Tshuva, a dialogue established by man: the Angels starting up, not down: it was after the Tshuva that dialogue is established, and D. responds. But the scale is held in the interspace between the human and the divine, not attached to any side. The Maharal explains that these two worlds are too different to get to touch, but that is precisely the existence of an inter-space, a emtsa, an environment that enables communication to exist.
Another example shows the importance of this tradition reported by the Maharal of Prague. This is the Matan Torah. The tables of the law are placed between D. and Moses. There is also the Emtsa that enables communication and plays a crucial role Etsem.
to D. In return, it is still the Emtsa that will find the ideal communication between man and D., and just by a swinging motion more precise, s making an effort to achieve this ideal balance.
The Pfr Andre Neher highlighted in Jewish history this same movement of the arm with the Geula, redemption, deliverance, which echoes the galut, exile, until that the balance, the communication between man and D. be reinstated until Shehina that the divine presence to return to Jerusalem.
alliancefr
one hand, man, and on the other side, D.
D. and man are separated, and that in this separation, this "middle world" with emtsa that is tied their relationship.
shiurim
; Mark Rothko
Andre Neher; The medium, not the place of compromise, but that excess values observed:
"sort of dimensional environment that allows two separate elements from each other to communicate .. . Without emtsa , some people remain eternally separated .... (It is) the medium of the Alliance in the theological sense of the word. "
Privacy (complicity) between the Master of Prague and Jerusalem ... 
D-Man. ... God
In this context, it becomes clear why the physical reality of Moshe Rabbeinu is nothing like that to which we are accustomed to the attendance of the human race. Thus, in his commentary aggadot the Talmud (Talmud Sota Treaty, end of chapter 1, pages 55sq.), The Maharal of Prague wrote about the verse "No one has seen his grave" (Devarim, 34, 6) that it would be wrong to understand that the Torah came here to teach us that knowledge of where Moshe Rabbeinu was buried ... Since we lack, what she came we prove the contrary, the reality is that even the greatest of the prophets is not in this world, about the unveiling! And though we sift all the sand that covers the "Har Nevo" - that is to say that mountain from which Moses left this world (Devarim, 34, 5) - we never find the body Moshe! And what, precisely because its existence is essentially beyond any perception insofar as it eludes the understanding.
In this sense we must understand this statement the least surprising of Midrash Cho'har Tov (Psalm 90) when explaining why Moshe Rabbeinu is called "Ich haElokim", he writes: "In its half way down, it was' Ich [a man] ', and its half way up, it was' Elohim - [an angel]'. " Because in fact, if the existence of Moshe escapes our apprehension, it is because that is " an intermediary (emtsa) between things that are above and those below ; gold is necessarily any intermediary composed of two dimensions [he articulates] ... That's why Moses can say 'I stood between God and you expose yourself to the Word of Gd' (Devarim 5:5) "(Maharal of Prague , Tiferet Israel, Chapter 21, page 67). At this point, including a little better now the uniqueness of this metaphysical reality own the greatest of prophets, it would be wrong to say that if Moshe Rabbeinu was actually before us today, perhaps the only would we not even ...!
Before concluding, we note, however, this statement of Rabbi Zadok of Lublin in HaCohen cited passage from his book when he says: "The special force attached to the last book of the Sefer Torah - the" Mishneh Torah "- that any one who reads it is in the same position as if he actually listened to the mouth of Moshe Rabbeinu himself. So when he says: 'These are the words that Moses addressed (...)' should read: 'These are the words that Moshe sent through the mouth of one who reads it. "
Yehuda Re
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