Parts Of A Shoe Diagram

THE GIFT OF A HALF - THE NIDA CLCL

The Adoration of the Golden Calf - Nicolas Poussin

Realizing the fault of the golden calf, the Israelites carried undermine two key laws that bound them to God: 1. I am the LORD thy God 2. Thou shalt have no other God The Lord then taught to Moshe that the gift of a half-shekel to build the Mishkan (tabernacle) erase ; this fault. Moshe questioned how the gift of a half-century can also erase a fault serious? The SHEQEL SIGN has a financial value of twenty Geras. However, the Torah enjoins us do not directly give ten geras (half of twenty). It teaches us that a full SHEQEL SIGN worth twenty Geras, and must give half. Why does the Torah employs Does this "detour arithmetic," to let us know how much to give? By itself, a Jew is not complete. Even if it gift to God for everything he owns, he will not be accomplished. It can be realized when it one with the Lord. Indeed, God has endowed with intellectual and sentimental. Their breakdowns lead them to ten. It is through them that our soul is expressed. God also reveals himself to us through a sequence of ten celestial spheres. When we rely on God, the union brings to twenty the total capacities at stake is the equivalent a SHEQEL SIGN (twenty geras) which was constituted. A complete device was made, the full effect is reached. Realizing the fault of the golden calf, the children of Israel plunged into sin. However, only ten capabilities their souls were tainted by this error, not gasoline their souls. Giving the half-shekel for the tabernacle, the children of Israel to God signified their willingness to come together again to Him, through the ten skills of their souls. This donation was therefore a fair expression of their repentance . Therefore the gift of a half-century bought their faults. What did not express the gift of a SHEQEL SIGN whole. He who has a value of twenty geras, not ten. I ssu a Speech from the Lubavitcher Rebbe -

L e half-century should remind us each year that if the men danced before the golden calf, their wives instead refused any participation in this sin! So only half of the couple who need the money for redemption.

Now, says the Talmud Yerushalmi , is half of a day they worshiped the golden calf that is why the Holy One Blessed be He asked them as the ransom that half of the century.

The Yerushalmi relates the explanation of Rabbi Meir: "The Holy blessed be He brought out a piece of fire below his throne and showed it to Moses, saying this is what they will .
For Moses, explain how the treaty Tossaphistes Houlin, did not understand why he was ordered to donate " for the redemption of souls . A man does he not-all he has to save his life?
The Gemara defines a coin as a payment method commonly accepté.Sa value is objective, undisputed. As
fire, it rises to the point that by nature, to keep it here, we must resort to various technical processes.

Finally, the heavenly throne proclaims Gd's Honor. Kiss, however, the throne, is the same etymology as Kissou the veil. These two ideas seem contradictory course! The Maggid of Mezeritch resolve the contradiction: if the size and clarity were fully visible sky, the creatures could supporter.Un veil, which is not opaque, so tempers His clarity, so that is unveiled that light can be absorbed. Kiss can be decomposed into Kess Alef. Thus, the Essence of Gd, Master of the world alluded to this Alef, is covered with a veil, Kess: it may then prove to creatures and will awaken two conflicting feelings, ecstasy and desire to reinstate the matter.

Both feelings are comparable to the room and fire.
The ecstasy is the feeling experienced by those who marvel at being in the presence of the Divine. It evokes the heat rising. It is however different forms depending on the intellectual and / or emotional each.
Then we will reinstate the material, because it is the will of God who wants him to be a house built here bas.Cette process which is accomplished by submitting to His will is the same for everyone.
Thus, the Rebbe teaches, should understand that the vision of a piece of fire responded to the question posed by Moses.

transgressions, even when it is the fault of the golden calf, that way mar the part of the soul revealed here on earth. But its essence remains unchanged: it is this piece of fire that makes the link between ecstasy and back, which acts on the soul revealed here on earth and ensures its takeover .

Lubavitch

Histiocytosis More Condition_symptoms

The temptation of Adam and Eve by the serpent

; Notre Dame Cathedral of St. Castor

The punishment of Eve

According to rabbinic tradition, the honeycomb is a punishment inflicted on women because of Eve's fault.
The argument of the rabbis of the Talmudic period is as follows: Eve is responsible for the decision of God to mortal man, since it is what made him eat the forbidden fruit.
As she caused the death of Adam, is considered to have shed his blood. Thus it is doomed to menstruation.


Avot by Rabbi Nathan, Version B Chapter 9
Why the command of the honeycomb was he given to the woman and not man? Since the first man's blood was the blood of God, and Eve versa. That is why we gave him command of the honeycomb, to atone for the blood she has shed.


Jerusalem Talmud, Shabbat, Chapter 2, 5b (Halacha 6)
The first man [אדם] was bloodshed in the world, as it says "an exhalation [אד] s elevation of the earth "(Genesis 2, 6). Eve caused his death, and it For this reason has been given command of the honeycomb to the woman.

Tanchumah Midrash, Parasah Noah, 1
Our masters taught: Adam was the beginning of the creation of the world, and Eve came and shed his blood because he listened and died as he says "you return to the ground since you was taken in" (Genesis 3, 19). The Holy One, blessed be He said that the blood of menstruation it be given so that the blood she has shed is expiated "
Akadem

A married woman is considered as ritually (and not morally or physically) during the impure rules and that means a temporary physical separation of the couple.

A Midrash gives an interesting perspective on the meaning of the impurity : about the woman who gave birth to a boy , the Torah gives the following two following laws: "It shall be unclean for seven days as a woman and Nida, the eighth day they circumcised his son" and the Midrash insists that the impurity lasts seven days, and that is the day after, or the eighth day, we will circumcise the child, and he said this: "If you keep the laws conscientiously Nida lasting seven days, I'll give you a son and circumcised on the eighth day."

According to tradition, the number 7 represents nature: indeed, Gd created the universe in 7 days. The number 8, it represents the excess of Nature. This is the meaning of the circumcision ceremony where the man above, for to obey Gd, it operates a newborn.

The Midrash also linked the impurity to purity, presenting it as a preparation: If you respected the laws Nida (7 days), you will receive a gift of a mitzvah, circumcision (day 8).

This one is crucial, because this tells us that the impurity can not be understood isolated and is the process of transition from an impurity to that purity is important.

Perhaps this tension between nature and beyond it lies the essence of purity laws. Indeed, one can see that the impurity is located in states that basically beyond the control of man. toraisrael

Funny Anniversary Gifts

THE BURNING BUSH

Moses before the burning bush - Marc Chagall

The burning bush
The first prophetic encounter between God and Moses will be in the Sinai desert. God then load Moses to be his envoy to free Israel from slavery.
Prophet advance some arguments to reject this role, but will be forced ultimately helped ; by his brother Aaron.


Exodus chapter 4
11 - The Lord replied: "Who gave a mouth to man? Who is dumb or deaf, blind or sighted, if not I the Lord?

Rashi (1040 - 1105)
Who placed a mouth: Who taught you to speak when you are put on trial before Pharaoh because of the Egyptian ( you killed)?
Who makes dumb that made "dumb" Pharaoh, preventing confirm your performance, "deaf" his servants, who have not heard about you on, and "blind" the executioners, who have not seen You get away from the platform of performance when your flight?
Is not me, whose name is Hashem, who did this?
Akadem


the burning bush Moses refuses to do God's will under the pretext that the people have no faith in his remarks. God considers, according to the midrash, this response as a scandal, while the children of Israel are faithful son of believers.


Midrash Haggadah (ed. Buber) Exodus chapter 4
And they will not believe in me: The Holy One, blessed be He, replied: "What have you in your hand ? . Does the Holy One, blessed be He, did not know what he had in his hand? And again why does He turned into a snake? In fact, the Holy One, blessed be He, said, "you hold in your hand the conduct of the original serpent who spoke ill and was struck tsaraât [skin disease that affected the slanderers], as well as you you said "they do not believe in me "When they are faithful son of believers. Believers because it says "the people had faith and so they listened. (Verse 31), son of believers as it says "he [Abraham] had faith in the Lord etc.. "(Gen. XV, 6). And the fact that you meditate on them, you'll be struck tsaraât. Akadem


The burning bush is a small shrub, humble, and typical of the spiny desert.
God's presence here shows us that "there is no place in the world where God is present even where it there are bushes or brambles "(Shemot Raba 2). There is no place where it is not possible to find God.
The Burning Bush openly contradicted laws of nature : in Despite being a dry shrub that will disintegrate rapidly on contact with fire, in this case, it burns, but it does not burn.
Iosei Rabi said: "Why from thistles? When a man puts his hand in the brambles, he has absolutely no harm because the spines are bent downwards. But if he wants to remove his hand, it remains trapped in the thorns. Similarly, the Israelites went down into Egypt and they were very well received ... But when they tried they could not get out, we did not let him ... "(Rabbi Simon Bar Mehilta Iohai)

Encounter of Moses

Moses, D. encounter in the thicket, called "burning bush." In Moses, the movement is not philosophical, in the Greek sense of the term, but existential. Moses did not think God, he thinks the suffering of men. Notes oppression and concludes that in any human relationship, even among slaves, expressed a balance of power, dominating - dominated . God reveals himself to Moses in the bush fire that does not burn. Understand that God's power does not crush the man. The divine fire will not burn the plant, because God keeps his power. The Act is advertised as a restriction of his own desire to be. All power is a power of restraint and non-taxation. The Act serves to limit the tenure for the other is also in its enjoyment. Even love calls his own law. And Moses will Rights Act ( Philippe Haddad )

Exodus chapter 3
1 - Now Moses was tending the flock of Jethro his father-priest of Midian. He led the cattle to the bottom of the desert and reached the divine mountain, Mount Horeb.
2 - An angel of the Lord appeared to him in a jet of flame in the midst of a bush. He noticed that the bush was on fire and yet was not consumed.
3 - Moses said: "I want to approach me, I want to look at this great phenomenon, why the bush do not burn? "
4 - The Lord saw that he approached to look, so God called Breast bush, saying:" Moses Moses! " And he answered: "Here I am."

Abraham ibn Ezra (Tudela 1089 - London (?) 1164)
This great miracle: the first sign mentioned in the Torah that God gave to His prophet Moses. This is why He said, "it will be for you a sign that I sent you" (Exodus III, 12).
And this is a good sign, because the enemy is compared fire and Israel to the bush so it does not burn .

South Park Fishsticks Streaming

TOV MeOD

Penck - levidepoches

TOV MeOD

God saw everything that he had made and behold it was very good . And there was evening and there was morning were the sixth day.
Vayar Elohim and kol asher assa vehiné tov Meod vayéhi erev yom vayéhi boker Hachichi (Gen. 1.31).

Only the sixth day when man was created, appears the word "MeOD" to every other day, Torah simply uses the word "TOV". Why do we find here "TOV MeOD?
Nachmanides, el Grand Sage and Cabalist thirteenth century, born in Girona, Spain, and better known as Ramban, explains in its comments that MeOD involves the aparition Yetz Hara.
We know from the explanations given to us the Ramchal (Rabenu Moshe Chaim Luzzatto) in his works, that in this world, the absolute good can not exist without the participation of man.
For good (tov) turns into 'very good or very good "(tov MeOD), it is necessary to create an opportunity to overcome an obstacle, this obstacle is not a bad thing if a measure of lack of good. If the man had been able to fill this small spa area with its own will, the creation is complete and accomplished its goal.
At least Adam had the ability of Harichone ......

We all know the rest of the story, just for lack of well spread and therefore the world has changed, the man was eventually expelled from Gan Eden. The Gematria of MeOD
equals 45, this word appears a total of 70 times in the Torah. The name Adam is exactly the same numerical value of 45, these two words are also made of the same letters (Alef-Dalet-Mem), which indicate that there might lead to man the possibility and the potential to be like Adam or be a prisoner of Yetz Hara.

The number 70 has several meanings very interesting words Yayin (Yod-Yod-Noun) (wine), SOD (Same'h-Vav-Dalet) (Secret) and KEN (Kaf-Nun) are all less than 70.
Yayin represents wisdom, those who know say that the age of wisdom (or the Return of Teshuvah) begins at age 70. (Pirkei Avot 5:25).
SOD which means secret, can assume that in arriving at this age the secrets of life and the Olam Ha-ba begin to be revealed to those whose hearts are ready.
KEN is an immutable fact, something that will not be changed.

Everything can be summarized as follows:

For 70 years the man must live with in it with Yetz Hara, overcoming hardships to which it shall, it will acquire wisdom and his heart will be ready to receive the secrets of eternal life, c ' is a fact that can not be changed (Vayéhi Ken), "and it will be so."


techouvot

"While the work of previous days is considered good, the last day of creation is described Meod tov ("good").

The excellence of the work does indeed when it is finished and completed while its parts, taken separately, may seem like relatively good, their very nature imperfect and partial authority. But it also follows from the fact that knowledge involves a fair overview of the object and its attributes. Men often tend to seek specialization and study the creatures and objects with "spare parts".

However, by engaging the fragmentation of knowledge, the fragmentation of science into slices that everyone agrees, with the excessive use of analytical skills, we lost to man's vision of together. "We have therefore to be pieces by hand, which is driven life, the sacred fire, the vital spirit is withdrawn" (Goethe). The extent to which they were able to overcome the piecemeal approaches that divide the world into an organic and inorganic world in a variety of other disciplines that thinkers and scholars, considering the world as a harmonious whole, were able to recognize the living soul that animates all parts of the universe.


Here, on the other hand, at the very end of the work of creation, as our Sages of the Midrash refer, for the first time, the presence of evil in this work. Certainly, considering the works of creation in their limited area, we can assume they do not deserve the epithet of "very good" because of flaws and imperfections that they understand. But for a whole , creation appears in all its excellence and various forms of evil win in the perspective of the general framework, their true meaning. They contribute, in fact, as the factors of human passions and elemental forces of nature, and insofar as they obey the common discipline, in general hello. Their presence is also necessary the harmony of creation that the alloy is the natural strength of a mineral. It is in this sense that R. Meir says that "very good, including even death," while others Masters will add the inclination of evil, hell, etc.. (Gen. Raba v. 9) (see Nachmanides; Guide of the Perplexed III: 10).

Morally and physically, the man has a matter that is not optimal, but the only good . This material, despite its obvious flaws, is actually the divine plan , consciously and freely executed. And one can argue that if God was not sure that the creation, as it left his hands, was only able to achieve their intended purpose, it would have fashioned a way different. So as it stands, it must be able to reach the end of his perfection and must contain, in its intrinsic constitution, all the elements that will help. A man to identify, release them, put them in operation and thereby complete the work of six days. "

(Rabbi Elie Munk, The voice of the Torah , vol. I, p.15).


In the story of creation on the sixth day is considered very good, extremely good, unlike the other days that are simply good.
MeOD Tov in Hebrew Tov: good, beautiful and MeOD: very, very, exceedingly. Note in passing that MeOD written three letters Mem and Aleph Dalet, is an anagram of Adam wrote Aleph, Dalet and Mem.
Man must emerge to consciousness of his person, discovering in him the divine image, the sixth day Adam has yet to release its energy. Not until the seventh day that D. him shall, on retiring, to allow it to become, so that makes him grow in the divine kernel. This happens
"On the seventh day", "Hach-Cav-i" day D. withdraws, the Shabbat.

Vitantonio waffle

CITIES OF REFUGE

Pierre Ostiguy - granby

Protect involuntary murderer

The Bible recognizes that a murder can be committed unintentionally.
To avoid vendetta and revenge, the Torah offers six cities of refuge for this type of murderer.


Numbers chapter 35
9 - The Lord spoke to Moses in these terms:
10 - "Speak unto the children of Israel, and say to them: As you go over Jordan to win the land of Canaan,
11 - choose your own cities to serve you mentioned asylum: there is refuge the murderer, manslaughter.
12 - These cities will serve, at home, asylum against the avenger of blood, so that the murderer should die before he had appeared before the meeting to be held.
13 - As for the cities to give you six cities of refuge.
14 - You will grant three cities beyond the Jordan, and three others in the land of Canaan, they will be cities of refuge.
15 - For children of Israel for the stranger and the resident among them, these six cities will serve as an asylum, where anybody can take refuge killed someone unintentionally.
16 - What if he hit her with an iron and she died, is a murderer the murderer shall be put to death.
17 - If, arming himself with a stone that could result in death, he struck a mortal blow, it's a murderer the murderer shall be put to death.
18 - Similarly, if armed with a wooden object that can cause death, he dealt a mortal blow, it's a murderer the murderer shall be put to death.
19 - This is the avenger of blood shall slay the murderer, if he meets him, let him die.
20 - If someone hits one by him or hate starts something premeditated, and he dies;
21 - or if, enmity, it is a blow with his hand and he dies , the homicide must be put to death, it is a murderer, the avenger of blood will kill him once he meets him.
22 - But if he struck accidentally, without hostility, or if some object thrown at him without intention to achieve it;
23 - even if, holding a stone that can cause death, it makes it fall on someone he had not seen and killed, but also be his enemy nor wish him ill,
24 - the meeting will judge between the homicide and the avenger of blood, based on those rules.
25 - And this meeting will subtract the murderer to the action of the avenger of blood, and it will extend to the city of refuge where he had retired, and remained there until the death of high priest, we have anointed with holy oil

.
D after a speech by the Lubavitcher Rebbe
fr.chabad


These "cities of refuge" (ערי מקלט) in which exiles were murderers involuntary one hand, were well protected from vengeful and, secondly, to expiate their sins by exile. These cities were six in number and, according to the Torah, "When God expand your borders, you might add three new cities ( Choftim 19, 8-9 .) The Rambam teaches that this verse of the Pentateuch attests to the messianic age, for "expanding the frontiers" he says never took place and it is obvious that Gd n has not commanded in vain. ( Laws to the Kings, ch. 11 § 5)

He explained, moreover, that the fact that the Messianic promise is a parameter of a Command of the Torah gives Deliverance the binding and immutable of Commandments. ( ; Shabbat 129b)

We face a paradox on one side, the messianic advent is guaranteed by the Torah because it is a Command cities of refuge, like the rest of the Torah " ; will undergo the transformation, or retrenchment, or additions "and on the other hand, it expressed precisely by the addition three new cities of refuge!

But there is no contradiction in this, because it does not add anything to the Torah, but an addition within the framework of the Torah. This, considering the two different eras that are the current period and the messianic era, assigns different laws: six cities of refuge now, nine Era messianic.

The subject cities of refuge is generally linked to the concept of repairing the faults. Indeed, anyone who commits a foul is considered to have, to herself, " shed the blood of man . In fact, at fault, she turned the divine vitality that was intended to holy things to the forces of evil. This person is still considered as "unintentional murder" because his real desire is to fulfill the will of his Creator and his only fault is due to the fact that its bad overcame the addiction. The remedy to that goes through the topic of "cities of refuge" that, spiritually, correspond to the study of Torah. Indeed, the Torah "includes" the man in it, saving it from the "avenger of blood," Satan, and to make atonement and reparation for his fault.

So he must consider the difference between the cities of refuge in our times and those of the messianic era. Today, for the spiritual "cities of refuge" is the study Part of the revealed Torah. That's what the number of six cities mentioned: the six orders of Mishnah, which include laws relating to permissible and forbidden things, purity and impurity, etc.., In which the refinement takes place in the world. In future times, however, there will be another kind of "cities of refuge," according to the level of spirituality that marks this period. Although it no harm will be more committed in the world in the messianic era, the existence of evil remain in the first part of this period, before the totally fulfilled prophecy " I'd lost the spirit of impurity from the earth . There will therefore still the need for Torah study which ensures that this evil will not materialize, a study of a higher level than before: that the deep part of the Torah. That's what the "three additional cities' allude: the Torah is indeed a" triple Torah (Pentateuch - Prophets - Hagiographs), adding three cities represents a change that will affect the entire Torah, namely the revelation of his deep part.

Another allusion to this is the fact that the three cities in addition to the Messianic period cities Kini of Knize and Kadmon, who were promised to Abraham and have never been conquered. However, the Chassidut teaches that the land of the seven Canaanite nations that have already been conquered (the ones we have today) represent the seven emotional attributes ( Midoth ), while the three cities will be added in the future ( Kini, Knize and Kadmon ) represent intellectual powers ( Chabad - wisdom, understanding, knowledge). The reason is that currently, most of the divine service is the refinement of character (בירור המידות) whereas, in future times, the work will refine the intellect itself, which does be possible to reveal when the "new Torah comes out of me"

This is also the reason for adding the three cities of refuge, which represent the hidden secrets of the Torah. The "murderer" as we have said, symbolizes all the negative issues, which the divine light is accessible only through their negation. The residence of the murderer in a city of refuge represents the joining of two opposites: the high things that can not normally be captured only through an "understanding If not, here are integrated within , through the study of the "new Torah comes out of me."

Tutu Birthday Cake Idea

The Nazir

Samson and Delilah -

; Gustave Doré


The Nazir withdraws from society by applying certain rules to get closer to God.



The Torah does not advocate asceticism or abstinence . If a man or a woman wants nevertheless impose some restrictions, the Torah offers legislation Nazir which consists of three prohibitions:
bans
drink wine, cut their hair and come into contact with a corpse



The Torah emphasizes that this commitment can only be provisional.


It normally takes thirty days ( Mishna Nazir 1, 3), and one who has taken a vow of abstinence is required, at the end of time, to make a sacrifice for sin, and for this "sin against his soul" (Bamidbar 6, 11). Indeed, it has been wrong to reject the worldly goods that God granted him and he would have enjoyed had he not made his commitment. Do not unnecessarily mortify

In the Bible, both figures representing the nazirat are Samson and Samuel.

Samson, was a "perpetual nazir" from the womb of its mother.

status Nazir not normally needed only one who has vowed to become one, and it does no effect on his family. In the case of Samson, on the contrary, his mother was ordered to refrain, even before the conception of her son, and every wine and strong drink, and any unclean food .

Faced with the intoxication of the world it is sometimes necessary to put up barriers. But the barriers have never represented the ideal, they recall the contrary our weakness, our dependence on our own faults psychological moral and spiritual.

is why the Torah considers the escalation ritual or religious excesses as a choice left to the freedom of everyone, never as a horizon to reach.

The nazir can do without wine, hairdresser and cemetery, but it will bring a guilt offering (Acham nazir) at the end of his period of abstinence. Reason? It was not what the Lord had allowed the wine.

on Yom Kippur the officiant said "what You have forbidden, we have allowed (and that's why we ask for forgiveness) and what you have helped us have not (and why we will also ask for forgiveness). " The transgression is as reprehensible as the denial of enjoyment!

Rabbi Chaim Falagas commenting Pirkey Avot basically said about the formula lo am aarets Hasid, generally leads the ignorant can not be religious " ignoring it does not make the monk "- Molière would have said the hypocrite.

is the inner work that has real value in terms of spirituality, the whole outfit is just outside barrier benefits of revealing weaknesses of magnitude. Only the middle way without extremism can lead us to the divine light. alliancefr

The Numbers Chapter 6,
1) The Lord spoke to Moses
2) "Speak to the Israelites and say to them: If a man or a Women vow to be explicitly abstemious, wanting to abstain in honor of the Lord
3) abstain from wine and strong drink , shall drink no vinegar of wine, vinegar or liqueur, or an infusion of some grapes and not eat fresh grapes or dried.
4) All the time of his abstinence, he will not eat any fruit of the vine, from the kernels to the envelope.
5) All the time stipulated for its abstinence, razor does not touch his head: until the days when he wants to refrain from the Lord, he must stay healthy, let it grow freely hair of his head.
6) All the time that abstinence in honor of the LORD, he shall not approach a dead body ;
7) for his father and mother, his brother and sister, for even those he does unclean when they die, because the halo of his God is on his head.
8) So he will wear that halo, he is devoted to the Lord.

Silver Monogrammed Hair Bow

SAMBATYON

habayitah

There are over 2700 years, the Kingdom of Israel imploded and its ten tribes were scattered, according to the Talmud, beyond the mysterious river Sambatyon. This event profoundly affected the psyche of the Jews, giving rise to regrets, hopes


SAMBATYON

Soued

tribes of the kingdom of Israel were exiled to -722 by Nabukhanetsar and disappeared toward the east, beyond a mysterious river called Sambatyon, according to legend. According to the prophecies of Isaiah, Jeremiah and Ezekiel, these tribes scattered across the globe will gather in anticipation of the coming of the Messiah.

Strongly rooted in the Jewish unconscious, this belief has led to research wills of these tribes throughout the exile that lasted 27 centuries and still today ;! This research has accelerated in the 18/19 th century under the leadership of missionaries Christians who sought to convert these scattered souls already monotheistic. Curiously it is often through the work of Christian missionaries that "remnants of Israel" have recovered their Jewishness and their links with other Jews in the world. Sambatyon is mentioned in the tradition of exegesis by Targum Pseudo Jonathan Exodus 34/10: "I take them from here and I will place them on the other side of the Sambatyon River.
According to the midrash (teaching), the tribes were exiled three times: once on the other side of Sambatyon, once Dafné Antioch and one last time "when n uage divine descended over them and covered them" These are the three successive exiles in recorded history.
In Sanhedrin 65b, the Talmud describes the operation of this river. "You can not pass through ordinary days as it flows in torrents carting stone blocks with great force. You can not cross when it is quiet the Shabbat, the day sacred .
Nahmanides defines the name of the river Gozan, assimilated to Sambatyon (Irois 17 / 6), " moved the rest of the people. " Gozan is a river in northern Syria and the river Indus. The word Sambatyon comes from "Shabat" day of rest for the river and for men. Pliny the Elder, historian of the beginning of the current era described the river in his Natural History. The river flows in torrents for 6 days and calm the 7 th preventing the Jewish tribes to return from exile.
In his book "The Jewish War," Flavius Josephus, another historian of the time, offers a reverse operation. "This river is a dry bed for 6 days and then unleashed on 7 th day, and this with great regularity, which is why it is called the river or Shabat Sambatyon .
For the traveler Eldad Ha Dani (9 th century) who went looking for them, the tribes of Naftali, Gad, Asher and Dan live in Africa East, a region rich and they are constantly at war with their neighbors. They are separated from their brothers, children of Moses, by a single river, the Sambatyon .
He describes it as follows: "Children of Moses are surrounded by a river rock that looks like a fortress, containing no water but sand and stones that roll with a large strength. This force is such that if she met a mountain of iron it would reduce the powder without difficulty. At sunset on Friday, a cloud around the river so that nobody can cross. At the end of Shabbat, the river resumed its normal course torrent. Its width is 100m, but in some places, it is only 60 m. At these places you can talk to the children of Moses, but that people can not cross! "


Sambatyon The separation would be an obstacle to the exiled tribes Israel returned from exile. Physical or mental barrier, or simply that of oblivion. It would still be a window of opportunity to return, that of messianic times.

The Talmud tells us about it one day the Roman Governor Turnus Rufus asked Rabbi Akiva: "Who can say that today is the Sabbath?" The latter replied: "The river Sambatyon proves" that stops flowing that day (Sanhedrin 65b). The tone is the same in the Midrash (Bereshit Rabba 73.6): "The Ten Tribes were not exiled to the same location as the tribes of Judah and Benjamin, the former were deported beyond the river Sambatyon "and crossing the river is rendered impossible by a jet of standing stones that is not turned away on Shabbat.

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MAHLOQUET

                                                                 le-sous-sol




Marc-Alain Ouaknin,
The Book burned philosophy of the Talmud

The Mahloquèt Talmudic be "transcendental dialectic" as the Other Man's dialogue is not a stylistic effect, the speaker has no role to highlight the speaker. The Mahloquèt first dialogue principle of the Talmud, is fundamentally linked to a certain conception of hermeneutics and truth.

The fact that the same text can offer countless interpretations implies that there is no "correct" interpretation. This leads in fact to emerge from the binary logic of true and false (the Greek logic) to enter what we call the "logic of sense."

formula As well Nietzsche: "There are all sorts of eyes ... also, there are therefore all kinds of truths, and therefore there is no truth. To truly enter the Talmudic thought it necessary, whenever there is asserted a certainty, seek opposite statement with certainty that this is related. Talmudic thought, well, continues to oppose, and never be satisfied with itself, never, either, be satisfied with this opposition.

this form of thought is a word whose mode keeps dynamic demand. It is, in our eyes, "speech issue," the issue.

"The question is movement. In the simple grammatical structure of the query, we already feel this opening speech questions; there is demand for something else; incomplete, the word that says it questioned is a part. So the question is essentially partial, it is the place where the floor is still unfinished gives ...

The question, if it is unfinished floor, rests on the incompletion. It is not incomplete as a question, it is instead the word that the fact of incomplete reporting does. The issue puts the statement in a vacuum full, it enriches the previous vacuum. By the question, we give the thing and we give a vacuum that allows us not to have or even desire to have him thinking. "

Talmudic thought is a thought of the question, and certainly not by accident that the first word of the Talmud is just a question: Méématai : "From when? "


Rabbi Nachman of Breslov explains the interconnectedness of the space Mahloquèt proceeds from Hallalhapanoui necessary to creation. God retires, he leaves a "void" ( Hallal hapanoui ) which is essentially the original place of all the questions, because it contains within itself the question of questions: the Enigma!
Indeed God retires, so it is missing! But can there be something off of the vitality that breathes the divine? No! God is present. Yéch-vee- ayi ',' Being and nothingness "coexist in the same time. When two masters together to discuss the relationship proceeds of this paradox is this that called Bina. It's not about quality or intellectual ability, but a relational approach, dialogue must be maintained.

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Meemataï

The first word of the Talmud
is a question about time:
Meemataï? "from when?"


The question is: From when they say the prayer [we read the Shema] in the evening? is the first Mishnah

The treatment begins Ta'anit (1-2) shows us that according to the Talmudic masters Mishna is very organized and the order in which the sentences are makes sense: what is above should be before and after what must be after and therefore can not be made if the foregoing has previously been cleared and confirmed.
In this building the question "When does" the first treaty encourages the Gemara to wonder how it is that do not ask anything else first. In Berakhot it would be "Where do we know he should recite the Shema?". Ta'anit in the Gemara does not explicitly address the issue but we could well ask: "Where do we know that the rain has a power?". The other question is "Where do we know that we must remember" the powers (guevourot) of rain? "The Treaty states that in 2A should be reminded that power on three occasions: when (and it is in the Amidah) talks about the resurrection of the dead, when (and it is also in the Amidah) is issue of blessing for years, and in havddala when it comes to the Lord "which makes us the favor of giving us knowledge." This also partly answers the question of what the power of the rain by association of ideas. The Gemara states even more explicitly how the rain can be associated with the idea of power (gevurah plural). The sending of rain is associated with a great thing by the succession of two verses of Job from 5.9 to 10. The Talmud says that this power is beyond the comprehension of men.

Finally, the Gemara explains why there is a prayer for rain in the Amidah (standing prayer), in a way that specifies what prayer among others: the reference is two verses follow that of Deuteronomy and then we bind: 11, 13 and 14. In the first verse talks about prayer because it comes from the heart of the service, and, says the Talmud here very clear, the service is prayer of the heart, or in the next verse talks about the rain that the Lord will give. We conclude that there is a link between prayer and find the rain. We meet again later in this reference to heart a quote from a psalm.

If we return then to that first word: "From when , we see that the answer is" from the festival par excellence, Learn Sukkot (no mention here that this festival as "the feast": "'Gha')." But this festival is an opportunity to see one of our close relationship with nature, as links to "supernatural" because what binds us to nature four times is the Divine Judgement.

To remind us that everything is in order in the Mishna, the Talmud reminds us that First came the Treaty Berakhot, then the treaty Rosh Hashanah (on the first day of the year) immediately before and thus makes possible the Ta'anit Treaty, in particular because it adds (Mishna Rosh Hashanah 16A): "Four times the world is judged, on Passover about grains, (Path) 'atseret about the fruit of the tree, on Rosh Hashanah everyone goes before Him Maron as children because it is written (Psalm 33.15) "He who gathers their hearts leading them to understand things in all their actions," and during the festival (Sukkot) the world is judged on the waters. "Everything that we said Ta'anit Treaty on fasting shows the association between the ruling of the Lord and his blessing, including one that allows rain and therefore prevents misery when the rain falls in the rainy season. One could even say that the Treaty shows that the sufferer is like a man who fasts and led the Lord to renew his blessing (giving rain in particular). We also see that the psalm confirms the importance of the heart in prayer. Prayer service of the heart, helps the heart to judge for himself (the etymological meaning of the word for prayer, "Tefillah," which refers to "hitpalel"), and trial , including Sukkot, which leads to the blessing first symbol is the water in the form of rain, the rain that feeds the mikvah ritual bath and allow and purficateur.

But at the beginning of the first tractate of the Talmud, Brachot, the answer to "Since when?" Was finally: from the time when priests out of the mikvah to eat the Terumah. The circle closes and shows the solidarity and prayers of them including the Shema and Amida . Coirault-Neuburg

The Talmudic thought is a thought the issue, and certainly not by accident that the first word of the Talmud is just a question: Méématai : "From when? "

Tiffany Notes Letter Round Pendant

Aramaic Kaddish

page of an ancient manuscript of the Treaty Sanhedrin
written for a share in Hebrew and Aramaic for another

The Judeo-Aramaic of Babylon is a form of Middle Aramaic used by Jewish authors in Babylonia between the fourth century and the eleventh century, when it disappeared in favor of Arabic. It is most often identified as the language of the Babylonian Talmud, written in the seventh century, and literature gaonique, which are the most important cultural products of Babylonian Jewry. The most important epigraphic sources for the dialect are the hundreds of amulets Aramaic written in Hebrew characters.

The Aramaic of the Talmud proves its characteristics being a specialist language designed for the study and the legal arguments, such as French in Jersey, rather than a language Kindergarten used daily. He continued to be used for this purpose, while Arabic was already long established itself as an everyday language. It comprises a series of technical terms of logic, as tiyouvta (conclusive refutation) or teykou (point of controversy that can not be decided) and these terms are still used in Jewish legal writings, even when they are drafted in to other languages, and influenced the modern Hebrew.

Being the language of the Talmud, the Babylonian-Aramaic Judeo is still practiced by those who study it, just as Latin in the humanities. The instruction is rarely routine, and students are supposed to learn by themselves, with the help of some markers indicating similarities and differences with the Hebrew. The novels of Chaim Potok (The Chosen and the Promised) also relate the bad reception given to interpretations based on grammar or philology. fr.academic

Rabbi Yohanan, most prominent Palestinian scholarch amoraïque era, recalls that Aramaic is found in all three sections of the Bible, quoting Genesis 31:47 , and Daniel Jeremiah 10:11 ch. 2 in support. This is probably the same idea that underlies the teaching of Rav, when he says that Adam, the first man spoke Aramaic and that language is not inferior to a Hebrew chronological point of view. But it is the same
Rabbi Yohanan who opposes the exclusive adoption of the Aramaic for prayer, saying that "He who recites his prayers in Aramaic, not receive any help from angels pending ;; because they do not understand the Aramaic . "
This has not prevented read the Kaddish

of Hebrew to Aramaic

JEWS RETURN

At the time of the Judean kingdom faded before the power of Babylon (-586) The Hebrew language She also had to yield to the influence of Chaldean and Persian. Not only the people unaccustomed to it gradually as he spoke the indigenous language, but the scholars themselves, who nevertheless continued to use it, even if only for reading the Torah, intruded barbarisms in the vocabulary, phrases and even in the grammatical syntax. These are Aramaic, which were introduced in the books written after the return.

As often in the history of Jewish communities in exile, there were forms of cultural assimilation that affected the language, which gave in our case a Judeo-Persian language.

It still seems that we should mitigate the assertion that the Judeans would have totally forgotten their ancestral language. Indeed Nehemiah (xiii. 24) tells us that these were the children of Jewish fathers and non-Jewish mothers who could not speak Hebrew well, and nearly half were expressed in the mother tongue.

In those days, I saw the Jews who had married women from Achdod, Ammon and Moab. And half of their children spoke the language of Achdod and they knew not speak Judean .

This does not mean that Judah's return completely lost the use of Hebrew.

Latest prophets Haggai, Zechariah and Malachi continued to speak in Hebrew to the people as reflected in their texts. Malachi himself at the end of his oracle: Remember the Torah of Moses, "which also means do not forget the ancient Hebrew.

the time of Nehemiah, the sages recited in the presence of the community a long supplication (Nehemiah IX, 5 to 37) to urge people to sign loyalty to divine law, yet we do not see any need to reinterpretation of this prayer. Certainly we learn from another passage (Nehemiah VIII 8) that the Levites commented on and developed the word of God, but does not translate develop.

JEWS IN EXILE

By cons against Jews remained in Babylonia, who formed the largest number they had to get used gradually to the language of their country and unlearn. Later in successive groups emigrating to Judea, they probably contributed to increasingly expand the use of Aramaic at the expense of Hebrew. Let us not forget also to take into account the economic and political situation in which the small state was placed under the control of the Persian kings, and submitted a few centuries later, the dominance of the Syrians, who spoke as we know today , an Aramaic dialect.

However, we can not say that the Hebrew language, lasted until the Second Temple was absolutely dead. While weakening of a century after century, it kept alive until the fall of Jerusalem, in a more or less of the nation.

The famous Rabbi Meir, who lived in the second century AD promised eternal happiness to all those who remained domiciled in Judea and who spoke the language of the prophets. This underscores that truth if the language was in danger, it was not yet obsolete. alliancefr.