Podcast appearances and mentions of Adam Kadmon

Chassidus Shiurim - by Rabbi Simon Jacobson

Play Episode Listen Later Jan 9, 2022 102:14

Sefirah: Number Zecher Rav Tuvcho (1) ABOUNDING GOODNESS: The Process of Transmission Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 84 (2) p. 160-161 Short Summary: Long Summary: We will understand this based on the explanation in the Siddur on zecher rav tuvcho. Tov (goodness) is the level of yesod, which is the channel that transmits from source to recipient. Rav tuvcho -- abounding (abundance of) goodness -- refers to the many yesodos, the concealments (tzimtzumim) necessary to transmit from level to a lower level, in order for the recipient tio be able to contain the transmission. In general there are 4 tzimtzumim: 1) Concealing the essential wisdom of the teacher into one point. 2) Breaking that point into details. 3) Finding the right words to express the idea to the recipient (speeach within thought). 4) Expressing the idea in actual words (maaseh). Or the last two: transmitting the idea in general terms, then breaking them down into details. So too above there are generally four levels -- corresponding to the four letters of Havaya: 1) The yud -- the top point of the kav. 2) The heh - Adam Kadmon (beriyah d'klolus), which contains the entire comsic order and all its details in one image. 3) The vav - yetzirah d'klolus. 4) The last heh -- atzilus (asiyah d'klolus). Or: 1) Yud -- the point of the reshimu. 2) Heh - the 231 gates of the world of the "malbish." 3) Vav - the kav, following the tzimtzum of the malbish. 4) Adam Kadmon. All this is rav tuvcho, which is only a zecher (a recollection, remembrance), a reflection that travels through malchut to the angels in biy"a. Concepts: Transmission. Sefirot (chapters 49-124)

goodness discourse abounding rav tov beis heh ayin concealing vav sefirot rabbi simon jacobson yud adam kadmon

Be'erot - [B08] Yaakov, Shema Yisrael and Money

ravdaniel's podcast

Play Episode Listen Later Jan 5, 2022 85:52

Series: Be'erot, Love & Relationship with God. Synopsis: Yaakov's internal struggle, going back for the pachim ketanim and the idea of bchol meodecha Episode Transcript: Last time we met, we were revealing aspects of Yaakov, who became for us the image of someone whose experience of life is as one organism in which G-d is flowing with life through it all, and his love of G-d is one in which is described in Chassidut as an attachment to G-d which knows atah mechayed kulam: that You are the One Who gives all life. And that experience of G-d as One who is giving all life is the experience in which, in a sense, all belongs to G-d, but not in the same way in which we saw with Yizchak, in which all is indeed G-d, there is no other than Him. The revelation in which He's absolute and unique, in which there's no other existence at all that was the revelation of Yizchak. With Yaakov, it was the revelation of what's called echad, in which the multiple parts and aspects of a diverse creation are all unified together in one organism, in one unity in which all is participant really in one body, and we saw that was reflected in the way in which Yaakov is known by Chazal to be the one whose beauty is like the beauty of Adam HaRishon. And that beauty which is the beauty of Adam HaRashon, is really the depths of what beauty is, because beauty as it's experienced through Yaakov is very deeply related to truth, because the nature of the truth-aspect of beauty is very important. And we saw that there is actually a struggle between an attitude towards truth, on Chanukah when we met, which is that "aesthetic" is some absolute orientation, meaning that it is touching the fiber of the way things are, you know, and so if something is beautiful, it's aligned with that, and if it's not aligned with that, it's not beautiful. With an experience of life as having ultimate representation or not having ultimate representation. We'll leave the issues around beauty aside. Yaakov is the one who is able to -touch all of reality by virtue of it being interconnected as one being. And the beauty of Yaakov, the Rabbis say, is the beauty of Adam HaRishon before the fall into the chet, in which Yaakov is actually a personification of Adam HaRishon, and the Rabbis say it also when Yaakov asks for Rachel and he says, give me my wife and I will be with her. So there Rashi says, that's no way for people to talk, who talks like that? Even the scoundrals in the shul don't talk like that? You're talking about getting married, or are you just talking about sleeping with her? So the way the mefarshim explain that is because Yaakov was on such a high madrega of being not divested of body, but experiencing body in a way that Adam HaRishon experienced body, in which the organisimic interconnectedness of all was so apparent, that for him to sleep with her, that's the lashon of zivug, of boah, of I will come into her. Because why? Because we're all one body, so I am really going to be merging with her, it's not really in the sense of a sexual impulse, it means I'm really going to come into her. And he was totally innocent in the way he was saying that. When a scoundral in the shuk says it, it's a scoundral in the shuk saying that. But when it's Yaakov saying it, it's a reflecting of this experience of us all essentially being one. So we explored aspects of that and I want to continue into one other element which happens in the story of Yaakov which is crucial for us to understand the nature of his relationship with G-d. If you remember, we also had some primary exploration of the way in which Yaakov relates to money and creative output. And what we're referring to later becomes revealed the beginning of the story of Chanukah and with our battle with Yavan. And so we can take something out of this that we are meant to take out of Chanukah, aspects of this which we discussed on Chanukah and which I want to continue to bring out about. I think we explained that there are three ways of loving G-d. There's vahavta et Hashem elokecha bchol lvavcha, bchol nafshecha and bechol medoecha. And we explained that the way of loving G-d bchol lvavcha is the way of loving G-d of Avraham, with all of his heart, including his yetzer harah. The way of Yitzchak is bchol nafshecha: he gives up his life, there's nothing other than G-d, and the way of Yaakov was bchol meodecha, afilu hu notel et mamoncha. Your love of G-d will be revealed in your willingness to sacrifice even your mamon. Now what would that be? That in sacrificing your mamon would be such a high and profound experience of something that so deeply belongs to you that to give it up is a demonstration of your love of G-d. If your experience of life is one in which you are organismically connected to those things which are your extension, your meod, which is your creative output. And those things which belong to you, so you're experiencing your connectedness to them, not as something which is a tangent, or other, outside of you, separate from you, reality. You are in that. It's like someone has a truly dear creative expression of something which they have made, their life is in that. And that's deeply and profoundly connected to them such that they experience that as being one with them. This is why the Rabbis interpret meod, as having to do with money is also the letters A-d-(a)m, because Adam Harishon experiences all as being what belongs to him and therefore is a very part of his life. This is the deep meaning of what the Rabbis teach us in the mishnah in Sanhedrin, when they ask, Why was man created alone? And the answer: well, so everyone would be able to say, bishvili nivrah haolam. What is that about? Because the first man was created alone, that means that everyone can say bishvili nivrah haolam? I mean, I wan't created alone, there were lots of other people in the room with me. There were lots of other people being born there with me, so why does man's being created alone indicate bishvili nivrah haolam? And more, Yaakov is the only one who we're told he is left alone, lvado. And that's a crucial depiction, because G-d says, lo tov heyot adam lvado, in the beg of Bereshit. It's not good that man be alone. And yet, when Yaakov is about to meet Esav, so something happens, a crucial event in Yaakov's history. Yaakov, after he prays to G-d and sends the gifts and prepares to go to war regarding Esav, so then Yaakov gets up in the night in chapter thirty-two, verse twenty-two, he gets up in the middle of the night, takes his two wives, his two shvachot, his eleven children, and takes them across the Jabok. And he takes them and moves them over the riverbed, and he takes all that belongs to him. Vyivater Yaakov lvado- but he remained alone. Vyavek ish imo ad alot hashachar. And there was a man that fought with him until the dawn came. …And he saw that he could not defeat him…so he touched him in the hollow of his thigh, and the thigh bone became dismembered in the middle of this wrestling. And in the middle of this mysterious scene, Yaakov is described as the one who is left lvado. So we really have Adam Harishon not only before the chet, but even before he has woman separated out from him. He's completely alone. Assuming he's alone, and again, he's the only one who is lvado since back in lo tov lyhot ha Adam lvado, something that allows him to be lvado. Now, what's worse is exactly what the problem that G-d says is the problem of the lvado, happens to Yaakov. And what I'm referrring to is as Rashi explains, Why is it that… so people might do something very bad, they might say that just like there's one G-d up there, so there's one G-d down here. People get confused. So he must have an ezer knegdo--eheseh lo ezer knegdo,--and then everyone will see that he's like all the other creatures of the planet. That's what Rashi speaks in the second chapter of Bereshit, where that verse is. (14:47) But let's look at chapter thirty of Bereshit, when Yaakov comes home to the city of Shchem, which is in Canaan, he's come back from padan Aram. …. He does something chendik to the city, he encamps there or does something chendik, we'll see how these things are related. …He buys a field there where has put down his tent. He pays the price. …He makes a mizbeach there….And he called him G-d, the G-d of Israel. Whoa, what's going on here? Who called who? Who's talking to whom? So Rashi on that verse says, not that the mizbeach, the altar, is calling him Elokei Yisrael, but rather that G-d is with him, so he called the mizbeach according to the miracle He has done. G-d has been my G-d--He has saved me. But then Rashi says, You know what? The Rabbis have a different take on this verse. They say, that G-d called Yaakov an el. That G-d called Yaakov "G-d." Whoa! So on this the Rambam says, Why would G-d call Yaakov G-d? What kind of G-d is He/he? So on this the Rambam says, there's actually a medresh on this that I can't reveal to you because it's a deep secret, but it says that what this is actually teaching is that G-d in Mesechet Megillah, calls Yaakov kel, and in Bereshit Rabbah, it teaches that Yaakov said to G-d, You are G-d in the Heavens and I am a G-d on the earth. Oh no! He says, Yeah, this is a remez to what it teaches, that the image of Yaakov is engraved on the kisay hakavod--on the throne of glory--meaning apparently, that Yaakov indeed is some kind of perfect represenation of the divine in the world. You in the elyonim, and me in the tachtonim, and oh my gosh, this is exactly what Rashi said would happen if someone was left alone! When it says, lvado, so it actually happened and it was none other than Yaakov that did it? What's going on here? What does this mean that Yaakov experienced himself as the divine? Now understand that Yaakov became alone when he went back to save his money, possessions, his pachim ketanim. On Chanukah we talked about that when he went back for the pachim ketanim, he risked his life, because, as Rashi says that Tzaddikim don't steal, they only have what is truly theirs. And in only having what is truly theirs, it is so dear to them, even more than their bodies are. Because their bodies, well on a certain level to them, compared to what they have come to realize in their lives, money being an abstraction or representation of that, their bodies are like dead matter to them in comparision to what they have creatively realized of their lives. And it's become a life force of theirs which has become embodied by their creative output, and they have their life force in those things which has been made by them. This sounds awfully godly. If you experience G-d as the One Who is the life force that maintains all that is, and it's all one organism in which G-d's life force is running through it, so, my life force is also moving through those things which I am a participant, a creater of. This is a very deep consciousness, which is one that leads to Yaakov being, in a sense, being alone. What does it mean to be alone? It means that it's all one organism, so there's nothing outside of me. What, there's something outside of me? I mean, we're all living in one divinely enlivened reality as one body which is called in Kabbalah as Adam Kadmon who becomes realized in flesh as Adam Harishon, who the Rabbis say indeed included the entire universe. And what the Rabbis teach us, we accept, so Adam Harishon had that same glorious beauty that Adam Harishon had. [You said that, that not my editing-DG] He's going back for these pachim ketanim. He's left alone. He's now realizing life as being one organism. And that is a consciousness that leads him to relate to what has become his, belongs to him, as being at one with him. So get this fascinating and deeply troubling phenomennon. So there he is, alone. Vyavek ish imo… He's alone, but someone's fighting with him. But how is it that he's alone, but someone's fighting with him? So the midrashim indicate that what's happening for Yaakov is actually an internal struggle that's goingon. He's fighting with himself., He's fighting with two aspects of himself. In fact, the Rabbis say, Vyavek…(24:10) that this avak, went all the way up to the image of Yaakov which is on the kiseh hakavod, so that now, this avak that is covering the kiseh hakaovd, is the same dust that is being kicked up by the struggle that he's having with this person. So that it's all in one cloud, basically, of dust. It's a struggle that's happening while Yaakov is alone. Yes, and yet there are midrashim that say, oh, come on. I'll tell you who he was fighting with. He was fighting with Esav--Esav's spiritual manifestation. He was fighting with Esav's angel. So was he alone? Was he with Esav? What happens to Yaakov? The verses tell us that what happens next is that he asks what the angel's name is. The angel says: we don't have names. But you've got a name. --Yeah, I've got a name, my name's Yaakov. --No, not any more. I mean, I don't have the authority to change you name, but as a result of what's happened here, you're going to have a new name now. Your new name is Yisrael. --Why? --Because you have lorded over G-d. (24:54) Ki…elokim, vatuchah, maybe that sounds too radical, so you lorded over an angel of G-d. Well, later we may find that it may not be so entirely radical since Yaakov is being called "G-d" by G-d. So there's something in that name which may be more than we're used to relating to. But now, the strangest thing happens. Do you remember when the Rabbis say that Leah became ugly, or her eyes became soft, because she was crying so much about having to become the wife of Esav, She didn't want to become married to Esav, so she became married to Yaakov in answer to her prayers, Baruch Hashem. But in pniumiut, she's supposed to be the wife of Esav. Now take a look at this bizarre episode in Vayesehev, the next parshah. Chapter thirty-five, verse nine. So G-d appears to Yaakov. He's now returned from Padan Aram, and He blesses him. So this is how is going to be the realization of how Yaakov gets his new name. So G-d says to him, Shimcha Yaakov? Lo yikareh od shimcha Yaakov, ki im yisrael. Your name is not going to be called Yaakov anymore, it's going to be called Yisrael….and you'll have lots of children, this land is your land… and there Yaakov builds there that mazevah, as he said he would, and they're on their way to Efrata. Rachel starts giving birth, she has difficulty giving birth, and in the trial of giving birth, her myaledet says, don't worry, it's a boy, and as she dies she says Ben Oni--this is the son of my suffering-- but his father called him Benyamin. Rachel died there, on the way to Bet Lechem. This is all in one parsha--interesting. But that I mean graphically, the way the Chumash is divided. We have a paragraph here. The paragraph begins with Yaakov coming to this place Bet El, getting renamed and then Rachel dying. I realized a most astounding thing.for the first time at Chanukah. Yaakov loves Rachel. But Yisrael has no connection to Rachel at all. Yisrael is married to Leah. And so as soon as Yaakov becomes Yisrael, Rachel's dead. No more Rachel, only Leah. He fights this, In fact, we have in the next verse: he tries to maintain his connection to Rachel by moving his bed in to the tent of the concubine who was Rachel's concubine. But Reuven says, We'll have none of this. Reuven sees right through it and he forces the issue, according to Chazal. But the point is: that woman who is the woman of the secret life, that woman who is the woman of olam habah, that woman who is the bechinah of eheseh lo knegdo. Meaning, there's ezer, there's knegdo, and there's lo, lamed vav. This it the third madrega, and it's one that Yisrael has of utter and complete belonging. Of living again as one organism. It's the secret life that underlies the overt level of separateness, because in the external reality indeed Yaakov is Yaakov, and he's worked hard, and he's loving Rachel, who's the alma digalyah, the revealed world as we saw in the Zohar, and he's needing to overtake Esav, and grabs his heel, and he's behind him, I'm going to go slow, and eventually I'm going to get there, and all the things we saw about Yaakov and process and externality and a reality in which things are gradually unfolding. But it's Yisrael who truly lives the secret life which underlies all of reality and makes it echad. So by him it's not ezer, and it's not knegdo, which have to do with Avraham and Yitzchak, as we learned. Here it's the pasuk, eheseh lo, because lo is gematria Leah. She's completely belonging to him in the same way he experiences his possessions. Not in a demeaning sense-- we hear "possessions" and we immediately think domination and domineering. It's not about that. It's real belonging. It totally belongs to him. They have actually become one. He has become lvado. He has achieved more than the androgynous condition again. (What?-DG) That is something which Yisrael only has with Leah. This realization of echad. By the way, it is Yisrael who we speak to when we say, Shema Yisrael, Hashem Elokeinu Hashem Echad. And here is a very deep thing: the very first person who said that was Yaakov. Actually there are two places where that is spoken. One place, when Yaakov meets Yosef for the first time in twenty-two years. It says, Yosef cries on his neck, and it doesn't say that Yaakov is crying, so Rashi says, What the heck was he doing? Why wasn't Yaakov crying? So Rashi answered, he was saying, Shema Yisrael. Wait, who's talking to who? Shema Yisrael, listen up, Yisrael: Hashem Elokeynu, Hashem Echad. Who's talking? Verse twenty-eight in chapter forty-six, Yehuda is sent ahead of him, to Yosef, to show the way they get to Goshen. Yosef bridles up his merkavah, gets on it to go to Yisrael aviv, he appears before him, falls on his neck and starts to cry. And Yisrael says to him, I'm going to die now that I've seen your face, now that I know you're alive. What? I'm going to die now? Maybe that's why he was saying Kriyat Shema, because he knows he's going to die now. Well, that actually makes sense. Because the other place where Shema Yisrael appear, is in Vyechi. It says that Yaakov wanted to gather together his children and tell them what it's going to be at the end of time. So….Come together, and I'm going to tell you about what's going to be at the end of time. And then, nothing happens. He doesn't seem to have anything to say. He starts blessing them. Reuven, you're this… what happened? What a let down! It was about to happen--that's what we all want to know about, right? Nothing. (38:49) Well Rashi starts explaining. You know what happened, right? He wanted to. But then it disappeared. He thought he was going to have the revelation and it didn't come. However it is. So, he started wondering, hey, what's the deal with my kids? Did they also believe in one G-d? Maybe one of them has gone bad and that why G-d is blocking the revelation right now. He can't see the end of time. So he starts looking at them. Maybe there's a shemetz psul, something wrong with them. So you know what they say to him? They say, Shema Yisrael, Hashem Elokeynu Hashem Echad. Listen, Yisrael, Dad, Hashem Elokeinu Hashem Echad, only one G-d. So that's interesting. He's the first one to say it according to Rashi, and here we have them saying it to him. And you know what he said? Oh, Baruch Hashem, Baruch Shem Kvod Malchuto lolam vaed. That was his response. That's why we say that too. Because we're like the children of Yaakov when we say that. Shema Yisrael, Hey Yisrael. You're still here hanging on, one G-d. And then we also say his repsonse: Baruch Shem kvod Malchuto L'olam vaed. Now listen to this. Baruch shem kvod malchuto l'olam vaed, is the letters if you take the first letters of these words, b'Shechem Lo. Baruch Shem Kvod, that's the b'Shechem, and L'olamVaed, that's the lo. We can't go into the whole story of Shechem right now, but suffice it to say that there is a remez here to what the Navi say, what the prophet teaches, that in the end everyone is going to be worshipping G-d b'Shechem echad. In the end, everyone is going to be worshipping G-d b'shechem lo. It's all His. Schechem is like a katef, but Shechem is also a portion, and it's all going to be revealed as His portion. It's all G-d's reality. So that his repsonse then to them saying Shema…echad, is him saying Baruch shem… His malchut is revealed, his name is revealed (in?) all. Forever. So there really was a revelation of the end but it's the end that is here in the present. Because what is the end which is…(This line needs to be recovered) The realization that it's all G-d's manifestation in which His life flows through it all and it's all one body really. But we're used to saying that in space but it's also true with objects. So it's all one body. And so his children say to him, you know what, Yisrael, the ketz you want to be revealing? It's right here. It's all one reality, whether you're looking over time, whether you're looking over space. It's all G-d's so-to-speak body, his manifestation, His name. So he really did reveal the ketz. The Zohar says, don't think that he wasn't able to reveal the ketz. But how was he revealing the ketz? Rashi says, when he saw that when all of their disparate realities, oh man, did it all go wrong? Where is the echad? So they said, remember all those twelve stones that became one under your head? Because you're experience was of G-d's life force flowing through it all, here we are. We're the living reality of that. That's called knesset Yisrael, Here we are. Shema Yisrael Hashem Elokeinu Hashem Echad. Ah, Baruch Shem kvod malchuto l'olam vaed. The Shechem, lamed vav, the Leah, the alma d'casa become revealed there as olam habah, literally, olam habah, as the Zohar teaches, Leah is olam habah. That's what he meant when he met Yosef. This makes it a little more personally oriented. Because when he met Yosef, imagine that scene. Must be shattering-- twenty two years his son is gone, his son is dead. He thought the whole thing he was in the world for was shattered. No twelve children. The twelve tribes are gone. There's only eleven of them. Is this rife between his sons irreparable? What's going to be the end of me? Comes Yosef. What happens when he sees Yosef. My G-d, it's all one. All that crazy stuff when he was gone and away, and they fought, and they tried to kill him, and in the end they sent him away, and he became the viceroy, and now he's going to keep us all alive? Wow, And that, by the way, become Yosef's consciousness, because Yosef and his brothers in this week's parshas, his brothers come to him and can't talk to him and Yosef says, Listen, don't be afraid, you know why? Because G-d has sent me before you to keep you alive. What's that consciousness? That is utter and complete forgiveness. Because it's all been one life working itself out. What, am I going to get angry at my toenail now? It's just like walking me to where I need it to go You people are all fine. You're all just part of the same body unfolding itself. Yosef inherits that vision, that's really why he's called the ben zkunim. He's the son of Yaakov in his old age. Come on, Yaakov in his old age? He still has a lot of years ahead of him when he gives birth to Yosef. So Rashi says no, because he's the one who has the wisdom of Yaakov. It becomes revealed in him in that realization of the oneness which allows him to give full forgiveness to his brothers, saying, it's just one life working itself out, it's really not about you and not about me as separate entities. So Yaakov achieved that awareness when he met Yosef. That's why he said, Shema Yisrael Hashem Elokeinu Hashem Echad. He's teaching himself to be fully realized as Yisrael and now he's become so at one with the life of G-d that flows through, all that he can say is: Yes, You G-d are the G-d in the upper worlds, I am the G-d in the lower worlds. That doesn't mean he rules over the lower worlds, come on. That means that he's so at one with G-d's life in the lower worlds, that hey, is there something between me and You, G-d? It's Shema Yisrael, Hashem Elokeinu, Hashem echad. It's one. I'm not losing the seeing of my children as twelve separate children and I will give them each a bracha. (47:33) But as it says at the end of the brachos that he gives them, they're all one, he doesn't see them as separate, even though they have different realities. That's lo. That's eheseh lo. It's not a loss of otherness. And it's not a melding into completely unified reality in which the different functions in place of each is not being realized. But rather, the different functions and places are being realized, but they're all being experienced as being part of one organism. You know your heart is different from your elbow, is different from your eye, is different from your ear, but they're all one body. That's not the unity consciousness in which it's all one, nor is it the obliterating of there is nothing but Him. But rather, it's I'm alone. But not a lonely alone. I'm the most together alone I can be. So it becomes the realization of not the lo tov liyhot adam lvado but yivater ish lvado and the yivater is a remez to the meod. Vayivater. it's like he's left over. There's more in the reference to the meod which is his relationship with possessions . And so this produces kadosh Yaakov, who lives in full kiddushin with all, in full relationship with all. It's so intimate. The Mesilat Yesharim describes in one of the most beautiful passages in the book in which he describes what the kadosh is like, (Kadosh is a reference to Yaakov in the Navi) and he says there you should know that there's an experience of life of the kadosh in which everything that he uses of this world, he sees as being in connection and in communion with G-d's sanctity, and therefore all the stones joined together by Yaakov because he is always attached to the realization of G-d's greatness and life in the world, so everything that he touches in this world is an experience of the godly life which is in it. And so there is nothing that he touches, he goes on and explains. Mesilat Nesharim, chapter twenty-six, he tells us, (51:19), the meaning of sancity, he's so in communion with his G-d he never separates from Him. Everything he touches turns to gold, so to speak, everything he touches is divinity for him, they all are raising up their reality to G-d. He's touching it in it. (He's touching their divinity as he touches these things in their physical manifestation--DG) He doesn't come down when he touches them, he raises them up because he's in attachment with G-d and his contact with them. Everywhere he walks, everything he eats, everything he touches is experienced like that. Now, I believe that's Yisrael. That's the Yisrael of him. And that what it means that Leah's the secret life. That she is the revelation of how all that is is an organism within which G-d's life is flowing and my life is flowing… This is why, when Yaakov becomes Yisrael, Rachel disappears and only Leah remains. And at this point, we have, in a sense, a reconnecting with the life of the child in the womb of the mother in which the child is at one with the mother as it says " ubar yerech imo." Chazal say, fascinatingly the child is like the thigh of the mother when the mother is holding child is in embryo. The thigh! Gee, wasn't that what malach touched on Yaakov? It has to do with the thigh. Why it has to do with the thigh is because the thigh is what in the Zohar is called "gufah" It looks like it's outside the body. Like your body ends here, like at the end of the torso, and you've got these legs dangling there. They look like they're something outside your body. No, no, they're part of your body. The malach is trying to push them apart. That's the fight. Am I a separate entity or am I one organism with him? Am I like the thigh of mother in the womb of her? Or am I some separate reality, like this other side of me is trying to convince me? But what he achieves in the battle there within himself and with Esav which is that other side of himself, and that's why, after he defeats the angel of Esav, which is the consciousness of separateness which is what Yaakov was holding onto the heel of. When he defeats him, so he gets Leah as his wife, who's the exact knegdo, the exact opposite of what Esav teaches, and now he can really be married to her, as he could not have been before. (Questions: The thigh is the strength of man?) The thigh, Chazal say, symbolizes money. Mamon is l'raglam, is strength, gevurah. (Question: The thigh, the horse, people to take pride in?) The Rabbis teach that when this other side of him hit the thigh, so Yaakov lost control of the money of the world. Money becomes a very crucial issue from that point in time. Very timely. I'm happy to explore this for just a few minutes. In his going back for the pachim ketanim so he's actually not relating to money as power, he's relating to mamon as that which has been my creative expression. It's not power money, it's what belongs to me. So there's a midrash that says that at that point, he lost power money (It says he lost "power money"?) (Laughing) Well, no, they really didn't say it like that. The ruling over the world through mamon. Yosef regains that. I have to look it up, B"H. See, money is a whole subject involved, and use of mind. There's a lot going on there. Money is really in a sense, the first abstraction. Money is a unifier. We're used to experiencing money as being a divider. And that's what happens when people get greedy and start hording money for its own sake. But the deep truth is that money is the unifying force for the planet. It's quite amazing. The Rabbis actually teach that money began with Yaakov at Shechem. When it says Vayichan et pnei hair, after his battle with Esav's angel, and his battle with himself, he encamped in front of the city. Rashi says he made it chendik. He did three things for them. He made for them shuks, he made for them places to wash, and he made for them coinage. Meaning that no more barting. They were actually thrilled that these Bnei Yisrael had showed up, because the midrash says they had a lot of manufacturing but they didn't have anyone to sell it to. So enter the Beni Yisrael, and we got this new big market now. What's the new big market? Yaakov and his children (inaud.) (1:01:03) Rashi says, we're going to make a lot of money here. But he says, it's not going to work without coinage. Let's abstract objects into their, so to speak, life-force. And that's what mamon is, it's abstracted into its life force and so now that I have this ten-shekel coin, which I earned by talking to you for an hour or however, so now, I can take that life force and I can buy myself a package of mentos or a clementina. Really? And that's what happened? Yeah. It became abstracted into value, and it enters into the world of mind. And now that it enters into the world of mind, I can reapply it into some other object. It's the great unifier. And it gets more abstracted until nowadays… initially it was a coin with some metallic value with the impriture of some Caeser or someone on it, and then that impriture became more valuable than the value of the coin, then not so long ago they said, the heck with the value of it, let's just put on the impriture. And that's when silver dollars go out. But it's the equivalent of some gold that we got at Fort Knox and if you really want it, you can go to the bank and we'll give you a piece of the gold that's in Fort Knox for that coin, or what do you need the coin for, it might as well just be a piece of paper! With a picture of someone on it. Until evenutally you can't even get it out of Fort Knox. Now they're talking, you don't need paper and you don't need coins. You just need pixels on a screen and all becomes one big marketplace. And it's truly marvelous because life force has become completely extracted or, it's completely horrific when it becomes power. To lord over one another rather than connecting point to interact through. That's why the real tikkun of money is in the chen, where it says, vayichen et pnei hair. It's in chen. What do you really care about? Don't tell me what you want, that's lording over. What has chen for you? So it could be that you need to work, and then abstract that work into a coin, and then chen, instead of I'll give you a banana if you give me an orange, or hoe my garden. We're going to abstract it now. It could be anything and the expansiveness and connectedness of all that is becomes manifest in money. You can buy anything anywhere. And now it's become impossible. The markets of the world have become tearing because of this. It can be anywhere. There people in China working for nothing producing computers so that these guys in DesMoines are out of work, what's going on there? What does that have to do with me? Well, there's only one life force interconnecting everything, now, isn't it? I don't really look at it that way-- they're taking away my money. You can see how this shift is so ready by abstracting, Yaakov introduced that with money. So Esav, you know how you're going to live money? The leg, which represents money that's Chazal say both in the Zohar and when korach gets killed and everything that's by his legs. So Rashi says, What is everything that's by his legs? That's all his money, he was very wealthy. That's by his legs. Because what stands a person on his legs? Possessions. It's his money. But the pniumius is the legs themselves because it's what's outside you that causes you to walk around from place to place. So Esav or this malach is coming and saying, it's not you, it's separate from you, and you can pick it up and whomp people over the heads with it. Separate from you. That becomes the gid hanasheh. That's going to take a long time Yaakov says, until we come to that realization. But that day is going to come, that there is one G-d. Vyom ha hu… He and his name will be one. Yihye, Yud-key-yud-key, leaving that aside. And then I'm going to be coming up to Har Seir and you hairy people who think it's all outside. (1:07:15) Yeah, it's very relevant now. Everything's teetering because of this crazy and disgusting greed that is the venom of money ultimately abstracted to the point of people not having homes, because they gave them up for money, I guess, I don't know, there are these double, triple, quadruple mortgages, houses people couldn't possibly ever pay for. The whole thing collapsed-it was just greed. It wasn't like the system needed to collapse. Crazy. And look at the way the tentacles reach everywhere. You wouldn't have that if it were just a bartering world. Scratch my back, and I'll give you a piece of my corn. It limits how many interactions you can have around that. But now the whole planet becomes like a big brain. With infinite interconnects that are producing the picture of the planet and the interrealitying nekuda is money and mind. I wonder if it had been Yisrael who had been the m'taken mamon. Maybe that wouldn't have the risk of such devolving into what it became. (Yosef came a little close to that…making a system around wealth and distribution..welfare in Egypt) You're absolutely right and a lot of the playing with the money that Yosef does with his brothers is around that. Do you think it's about the money? Here's your money. Take your money back. Gee. Should we put the money back.. Eh, your money got to me, don't worry. Because money in the hands of people like you is going to become a contortion of the way money in the hands of a man of yesod is. It's probably not going to be connecting for you, it probably will be the point of divisiveness. Here, take your money back. It wasn't about that for me. Yeah, there's a great deal of teachings about money that Yosef is doing to the Egyptians too. Finally they run out of money. He's got all the money. (Laughing) Whatever. Jews and money, it's no small thing, it's no mystery. It's like ultimate tikkun or ultimate descent. Can blow it or make it. The goyim have always know that. The money is with the Jews, Rothschild. Madoff. He's small time; big time damage. (Inaud) Threw it out? Whatever it will be, just didn't own property, (inaud) couldn't so they just became money people. And it becomes the image of the abstraction because money is the abstraction. It becomes this abstract ghost people that holds the money. It's not simple. Because there's really great tikkun that's embodied there. All these things of great tikkun have the potential for the greatest disgrace. (Questions: Esav and his angel. It's another consciousness. Esav is another aspect of Yaakov. Two aspects of one person) When he gets a new name, he's evolved into a new person) (My question is Esav-oriented. What does it mean that Leah was supposed to be Esav's wife. You haven't talked much about who he is.) He certainly complicated the picture. In the Kabbalah, Esav is the ultimate separateness, the ultimate separativity, I don't know if there would be a word like that. Origin of the zayin malchim kadmachim, the seven primordial kings, of which said, I will rule. He's ultimate hierarchical consciousness in which one stands above the other and there is no one unifier. He is like a bunch of hairs in their separate follicles. (And Leah…) What would it had been had Leah been married to Esav? What tikkun might have occurred? (Or worse, he could have taken the strength of the secret world and destroyed it and abised her and this awful thing). It's not until allof the umot haolam share in this realization of Shema Yisrael Hashem Elokeinu Hshem Echad, that tikkun will be achieved. This is what Rashi says, Shema Yisrael, Hashem Elokeinu, the G-d who is known only to us to be the force behind all, now, and not by the umot halom, Hashem Echad, in the echad they will all be calling him Shechem Echad, they will all be worshipping Him in one chelek, and calling him by one name. That's how Rashi reads phsat in the verse. So ultimate there is some kind of marrying here, of them to that otherwise, there cannot be full realization of Hashem's name in the world, without the umot halom coming to realize it too. (It's no big deal that Yaakov's children might get it, but what about Esav?) Shechem is a very significant place. (How do we apply all these Torahs to our political and financial reality today?) I don't know that I'm a fully realized human being. I'm far from it, I know that I'm not. There is something about a knowing belonging. It has many hashlachot, certainly greed is not among … kirvah is not one of these… of one who has this consciousness, I wish I did live it, I have glimpses of it. How does it come down to the political realities? Should we be whomping our way in there and regaining control in there? Is that what it's about? I don't see it that way. I don't think it's a matter of using force in any sense. It is a matter of shifting consciousness. It really is. Once the British person in charge of Palestine (Chamberlain?) called Rav Kook in and said he heard that the Jews planned to take down the mosque and put up their Temple, is that the plan? So Rav Kook said when G-d will be revealed and the Messiah is here, the Moslems will take it down themselves. (Back to the money issue. The thing that's going to get us over ourselves and help us to get to the place of connectness of finances and money is that sense of oneness of Hashem Ehcad?) I think so, that's what tzedakah is about, that's what finding someone a job is, that's what sharing wealth is about, a consciousness of abundance… … (Kabbalah Center: Money. Is the intention G-d or is the intention youself? Are you using G-d for yourself?) These are life works. Is having G-d's name present always, as the one who is mchayeh u…hakol, who is enlivening and bringing into reality all, having the name being something that we can hold and being focused and contemplation on that. That is something that makes the shivyon of all reality alive in a way in which it is all equally his and He is the chariot (Shiviti Hashem lnegdi tamid) Which has the sense of both the placing before and holding equal in His name. But it's l'negdi. That's the Jewishness of it. It's the manifestation of things in their separate isn't G-d. He is enlivening them all equally. But they are alive. They are real. As opposed to Yitzchak consciousness which is also true consciousness, there is only Him. Shviti Hashem involves the negdi, the knegdo of otherness. And that involves meditating on His name, realizing it in body and in life in what you meet. And it doesn't mean being a pauper either. It's not a sin to desire success and full realization of things we've been given in His service. When the focus becomes the mechanism of getting those things. Like Chaya was saying, if I use the mechanism, then it's going to come my way. When the focus is on the mechanism and not on the context--the context being that it is all in His service--that's when things go off, because you're just focusing on the means, and it just becauses mechanical. And that's just about me. That's the leumat ze. Lvado. That's the lo tov liyhot adam lvado, when it's all about me, when it's a consciousness instead of bishvili, that the world is in a relationship with me for me, rather it become haolam sheli, the world is mine. That's an Esav consciousness. That's why Esav hates mother. Chazal say the reason why Rivka never gave birth again is because he tore up her uterus on his way out. He hates mother. Because she is the place of embeddedness and consciousness of it's one organism. Olam Habah is all devoted to him and all His life force flowing through it and you too. So he's the antithesis of that and therefore the antithesis of Leah and we haven't worked out how they are supposed to live together. He's the antithesis of that consciousness of olam habah. That's the depth of what Yaakov basically says to him, you just want olam hazeh, because you want to own it all. You don't want bishvili, you want to live yesh li haolam, that I own the world, not that the world is for me. See, when the world is for me, in right consciousness, that creates the responsibility of wow, this belongs to me, literally, it's one pathway. We're in a shvil toghether. I'm guiding it and it's evolving by my doing. (Esav is focusing on the microcosm and Yaakov is following on the macrocosm) It's not just about a bigger picture, it's a different picture.

Seder Hishtalshilus Part Two: Adam Kadmon

Play Episode Listen Later Dec 30, 2021 52:35

Morning Chassidus with Rabbi Simon Jacobson Watch on YouTube: youtu.be/o3CjnLGFczk Brought to you by: Shiurim.net Contact us for all your podcast needs: podcast@shiurim.net

seder shiurim adam kadmon

Be'erot - [B07] Yitzchak and Yaakov: Individual vs. Unifying Life

ravdaniel's podcast

Play Episode Listen Later Dec 26, 2021 76:01

Series: Be'erot, Love & Relationship with God. Synopsis: The beginning of Yitzchak's love is in binah, Yaakov's love is in the experience of G-d through Shema Yisrael and Baruch Shem K'vod, etc. Episode Transcript: …[Thanks to] a great convergence of events, that we can meet on Yud Tet Kislev, I'm very happy about that, in the context of where we were holding last time, I guess thanks to your question, we continued farther than the class had actually ended… [I want] to touch some of what the Admor HaZakeyn offered as a teaching on two experiences of longing for G-d, which are reflected in two aspects of being a bride, being the kallah of Hakadosh Baruch Hu. The word itself means two different things. It means both longing, as in kaltah nafshi, and also it means a absolving, as in kilayon. These are two movements of the soul in pining for G-d, and those are the two meanings of the word, kallah, which is being reflected in the way Knesset Yisrael is living the love of G-d throughout Shir Hashirim. And if I recall correctly, we saw that the movement between these two kallot actually creates a song in the vibration and the oscillation of these two movements. Like if I begin to move my hand quickly enough to begin to produce a sound—like when you hit a guitar string—this vibration produces sound and song, so the song that's produced is the Song of Songs, and the root of all song, is this oscillation between the complete abnegation of the soul and G-d, the ratzo, and the shov, coming back here to live in this world, with the consciousness of the longing for G-d, which is the other aspect of kallah. We primarily have been talking about Yitzchak, and I wanted to go back to that to briefly remind us of how Yitzchak's experience of how all is G-d was a very profound reflection of something which is called the aspect of the yechid, “no other than.” He is the only one. “He is the only one” led Yitzchak to be able to, so to speak, insist upon G-d's forgiving us. Because G-d, you know, we're just a pile of ashes. You are our life. And when Your life is removed from us, we're still a pile of ashes, and even that is generous. Giving us even that level of reality in which G-d has, so to speak, removed Himself from us. And so Yitzchak pointed at the end of time to HaKadosh Baruch Hu and says to Him, “Of course you must give them mechilah.” That was something that we try to take into an avodah for ourselves, and we a little bit jumped the gun on it because really Yitzchak is the bechinah of mechila that HaKadosh Baruch Hu is mochel us, and looking at us as being the chalal that he has so-to-speak vacated, but hasn't really vacated. Yitzchak, though, in his return to the experience of human reality, becomes the greatest lover, ironically, and this we spoke about in a previous segment of these teachings, that Yitzchak is the first appearance of love between people, whereas Avraham Avinu is the love of G-d, and has apparently very little to do with love between people. He has to do with chesed between people, but that's something else. Yitzchak is the first appearance in the Chumash of love for his wife. And the Chumash describes that he loves his wife. Now it's crucial to realize that in Parshat Chaya Sarah, the profound story about him going to get his wife, is that…when Yitzchak is out in conversation, “v… besadeh…” He takes Rivka into the tent of his mother, Sarah, vayikach et Rivka, and he takes Rivkah, vayikach, that very first word that G-d used when G-d acted upon man in that primordial moment, when G-d had to take man with kind words and temptation. Vayikach. Et Rivka vtehilo l'ishah. Note, first it says Vayeviehah… he brought her into his mother's tent, Sarah's tent, then Vayikach… what's new? What's changed? Now he's in the kichah and all that means, her heart being there also, not just her having come there. Vatehih lo l'ishah, a third level, she's now become his woman, v'yiahvehah, and he loved her. V'nachem… that he is consoled over the loss of this mother. So there is much to say about these verses, but I just want to point out that in our context, that really what's happened is Yitzchak's return to this worldly consciousness comes through binah. That binah is the aspect of differentiated and separated-out thinking. Whereas chochmah is the whole picture, so to speak, binah is separated out and progressive thought. So hear this: When Yitzchak returns from the experience of there's nothing but G-d, so ironically, the one who it's hard to identify the love of G-d with, because we also saw that his experience of G-d is of deveikut, is a full and utter communion in which there's nothing other than G-d, when he is in his shov of coming back, passing through as we'll explain momentarily how that works, so then he's just totally astounded at the fact that there's people here, there's separate realities here, there's a mamashut, a substance to all of this, and he lives with complete reverence for each individual expression of life and material in this world. It's so marvelous. It's such a pele, and he knows that as G-d's great love. Because there's absolutely no reason why there would be anything here at all. Only G-d's ahavah, that there should be here a materialized reality in which people would experience their lives as separate and disparate and other, so to speak, than G-d. And so he has ultimate and complete respect for that. It's ironic: with G-d, it was complete deveikut, and the love there, it's barely present because for there to be love, there needs to be a lover, but he's complete mitateha, yachid, but in his shor he comes back and sees every person as a yachid, as an absolutely and utter uniqueness, like with G-d, his experience of G-d is yachid, so his experience of every other human being is yachid, of uniqueness, and that's why Yitzchak is called “yechidecha” at the opening of the Akeidah. Because he knows ultimate uniqueness, because he's touched ultimate uniqueness in G-d, who is the ultimate unique One, there is no other like Him, for there is no other reality like him at all. So you hear this? How the same word has the power to be nothing but Him, and there's nothing but you. I'm sure that the most loving words a person can say are, There's no one but you. Do you hear that? So Yitzchak lives that and embodies that and actually becomes entitled, yechidecha, it's the third (first?) time that word appears in the Torah. And therefore when he meets his wife, he can say to her, you're my only one. And he takes her into the tent, which is the tent of binah, because now rather it being the vision of chochmah, in which the all, in which Avraham Avinu, on the right side of the chart, the expansiveness, the gedulah. On the left side, is where love appears in the aspect of yachid. The mother love. Mothers far more than fathers have this connection with the child in which every child experiences the mother like being toward him as you're my only one. This is a real aspect of mother love. It's an aspect of specificity that comes from the left side, so to speak, the gevurah side of the chart. That's why binah is the place of the hamtkah of din. Din can be separated into dividing, but when it goes up into binah, as we saw in hanotain lsechvey binah, it becomes connective. You're my only one, and we live as a connective tissue between us. Because mother have the experience of child as having been yereh imah. Chazal say that a child in embryo is like a limb of the mother. She has had the experience of the connective tissue, so to speak, and now when she expels him in contraction, and that is what it's called in English, the translation of the tzimtzum, and that's what they should have called it, instead of hitkabtzuyot, the should have called it tzimtzum. Then the contractions, then she expels him, and forces him out to take his place in the world, and continues to see him as you're my only one. You know those moments after birth, the mother's looking at the child, she says you're my only one. I don't think that there's any moment that can compare to that. And it's a good thing that B”H most of you shouldn't have to be drugged after giving birth. To be aware and conscious and look into that child's eyes when he has that experience of I'm the only one. It really is, and that Chazal really say, make sure that your child nurses from the left side first. Why? Because it's the place of binah, (It's also where your heart is) So that binah, comes down through gevurah and ends in hod. All that side ends in hod. And this is very clear to those of you who have been enjoying these explorations since last year, but I can include everyone, and that is that Aharon is hod because he is the ultimate lover of the briot. Aharon ohev et habriot. So that the Zohar asks a deep question, and the mefarshei Hazohar wonder. Some places in the Zohar it says that the root of love is chesed. And in other places in the Zohar it says that the root of love is binah. So the mefarshim wonder, hmmm, where is the root of love? So I want to claim that the root of love of G-d is in chesed. And that the experience of the oneness of reality is all in kinship with Him, but the root of love of man is in binah, because that's where the expelling of an other into standing on his her own two feet happens, and it comes down into individuation in gevurah, and the appreciation and gratitude and ability to be makir tov, which is in hod, which is why we [incomprehensible–Aharon as so much the man who is called in English he's] ---people, he empowers them, and that's how he brings people to forgiveness is that he empowers them… When Yitzchak meets Rivkah, so the place he takes her, so that it not be just the place of din, which is the place of her on the camel, if you remember… Now he takes her into the place of his mother, which is binah, and there he loves her. So the Zohar actually states mefarshim in the Chumash, that the place of the beginning of love is in binah. That's the love of another person. So Yitzchak finds consolation for the love that he had with his mother, in which in her eyes, of course, he was the only one, and in fact he was the only one, he gets consolation by being the only one in her eyes, and can give her the only one being in his eyes. In fact, he is the unique among the avot, never marries anyone else, never sleeps with anyone else. Only Rivkah. Only her. That's the bechinah of yechidcha. And in terms of the divine experience, it comes from the experiencing G-d as yechido shel olam. Even the shel olam is stating too much. Yechid. Even very dear things about Yitzchak which I want to return to the Baal Hatanya for guidance in, for the rather odd phenomenon of “from yachid we go to echad”, meaning from Yitzchak, we go to Yaakov Avinu. And we want to come to know more of Yaakov Avinu's experience in his relation to G-d which is different from that of Avraham Avinu, and different from that of Yitzchak, and it has to do with something which the Torah describes as when he's leaving Israel, and he has to go into galut but he's still in Israel, and it's called vayifgah bamakom. That he hits the place. And the rabbis say, boy did he ever hit the place! M'komo shel olam. He hit the place of the world which is G-d. (Getting a text) It continues in the passage we have been reading about the two kallot. And these two madrigot, and it tells us that the first bechinah, of kallah, is limsor nafsho l'echad, which means, shma lashon havanah, to understand, which is contemplating the greatness of G-d, how He is one, before, after, what he's talking about is what we've been calling yachid, in which that something is there is no change in G-d, there is only Him. Atah hu ad she …. Halom… etc. ayn elokim, there is no elokim who hides me. So, don't ever (book Him? ) be mechalael name, don't ever empty out the world from My Presence. The second bechina is kalta nafshi she hi lashon tchukah v' ahava. The second aspect of kallah—I'm just reviewing what I said at the beginning of the shiur--is the longing and the loving, which is called bitul hayesh. There is a yesh, there is a reality, and it's completely given over eleh she mevatel et atzmo…it seeks to come into deveikut with G-d, but it still continues to maintain its own entity. V'lachen, And therefore we find, in reading Kriyat Shema, we stop after the mesirut nefesh of Shema Yisrael in which there's nothing other than You, G-d, and V'ahavta, in which we say, V'ahavta Hashem elokecha, with Baruch Shem Kevod Malchuto L'olam Vaed, which is called yechid atatah, the lower unificiation. That is to say, because there is still a reality of separate entity, which is now completely devoting itself to Him in love. And know that G-d is the Source of all life which is here in the world of all the creatures. Then He points out that it says on the one hand, Biladai, ein elokim, outside of Me there is no multiplicity of forces, havayah…I am the Source of all of those apparently different forces which hide me away like the shell on the snail hides the snail in his house, which is part of him, so they're no different from one another. And Baruch Shem Kevod Malchuto L'olam Vaed is the experience of there being other and separateness but which is is always being given its life by G-d. Then the love comes from yesh mi she ohev, there is one who loves. Whether you follow that or not is fine, with or without. The point is that we have a depiction here of a process which is complete bitul of in love, in Shema Yisrael, and then Baruch Shem, there is a drawing down of His name, which means that there is someone outside Him who can call Him, that's the Shem and that's the malchut. A speaking, malchut actually means the cutting out of the twenty-six letters, or the twenty-six which is the name of G-d, havayah, mal means to cut. Malchut is to cut (inaudible) to enunciate the name of G-d as one who stands outside of Him, Baruch Shem…Vaed. It's down here in this world forever—as long as this world is—and then Vahavta et…and then you come to love Him. Now the first one who said, Baruch Shem Kevod Malchuto L'olam Vaed was Yaakov Avinu. And it happened when his children were in Egypt, he was going to tell them about how it would be at the end of time, and he was about to start prophesying about how it would be at the end of time, and the prophesy disappeared from him. All of a sudden it went black. And so he looks at his kids and he says, wow, maybe there's something about you that's stopping me from being able to describe the end of time. So you know what they say to him? They say, Shema Yisrael, listen Yisrael, Hashem Elokeinu Hashem Echad, we know there's only one G-d, so he says, Baruch Hashem. But he doesn't only say Baruch Hashem, he says Baruch Shem Kevod Malchuto L'olam Vaed. That's the first time those words were spoken according to chazal. And that means that Yaakov Avinu is the realization of Baruch Shem Kevod Malchuto L'olam Vaed…. Then what he's allowing for is v'ahavta… he's the one that's going to allow now for the love of G-d, because yesh she ohev. There's someone here who says Baruch Hashem, and who can call G-d by his name, and celebrate His name, and His malchut, the enunciation of different realities, and long for Him and love him. So Yaakov Avinu is the one who allows for that type of love to appear which is the love of the experience of G-d…. So how does that come about? Let's go back to a story we hear from the Chumash and start from there. Are you wondering something? (What kind of love exactly?) The longing for G-d. That is the kallah that is the kallah of longing. Yaakov Avinu introduces that into the world with the words Baruch Shem Kvod…Vaed, creating a separation between us and one and it results from this passage from binah and gevurah now coming into tiferet. The point is that we now will have introduced into reality compassion and rachamim because we can now ask G-d to have mercy on us, compassion on us in our distance from You. I have compassion on myself in my --- and now this experience of the gap and the distance becomes a source and root for the experience of compassion and the compassion of love. A love of caring, a love of responsiveness, a love which includes within it the overall connection of oneness of Avraham Avinu and the separate existence that Yitzchak introduces into the world from the perspective of human beings, but also the experience that there's nothing other than G-d, which is the experience of Yitzchak, and now that's going to produced by now merging and separating, an opening to rachamim. Now before I explain this, I'll just give you a very abstracted model right now. I want to point out to you a most fascinating thing: When we say Ashrei, we're actually following through a certain process which is being described there, of the coming of the connection of G-d to the worlds through the sefirot. You may or may not have noticed that there are ten times during Ashrei that the name “Havayah” is spoken. Do people know this? This is a good thing to know. And the Arizal reveals that those ten times are k'neged those sefirot. Count them and watch. (This next part is amazing!—DG) Ashrei yoshveh….Kachah lo—that's just the way it is, keter, that's the way reality is, as G-d meets His world. Thilah David…I'm drawing some of your name down into the world. Every day I'm bringing down bracha, now we're starting to open up. Gadol Hashem… I can't know You except by complete surrender to You. It's completely overwhelming, Your greatness, that's chochmah. …eiyn choeker…I can't be choeker at all. Dor l'dor… but what happens is all the generations, each one adding praises to G-d, eventually I suppose we'll have a lot of them, but in the context of infinity you can't have enough generations for the praise to Him to be spoken, but nevertheless we're going to open up generations, we're moving out towards binah. Hadar k'vod….and then we get to Chanun v'rachum, that's binah, meaning that You, G-d are chanun v'rachum, You're full of mercy, we've spoken already about tiferet, and we'll see how that's so, but she's is the origin of it, as having a rechem, as being an imah and binah, as being very patient as things work themselves out. Then Tov Hashem.. that's chesed. Yoduchah… everyone bows before Him and gives thanks to Him, and is m'vatel themselves before Him, that's gevurah. And then finally, as we continue to go down, so we get to the next time that the word of G-d's name is spoken, is Somech…. That is tiferet. Somech…k'fufim. Those who might have fallen as a result of the intense demand of gevruah, I'm raising you back up, I have mercy on you, I'm connecting you back to mother, and I'm raising you back up. That's tiferet, and that's the middle line. And that's when the mercy of the mother becomes revealed and the child who has fallen, she picks him up. You've fallen down from the overwhelming demand of gevruah; mother comes and picks him up. It's the hamtakah of gevurah that can knock you down, it's just too overwhelming, like the accountability, the demands, the expectation on me that gevurah can be, then the sweet mother of binah raises the child up, that's the rachamim that begins in binah, then it comes to expression in tiferet which is going to becomes embodied by Yaakov Avinu. So Yaakov Avinu's experience of G-d, is one in which his awareness of G-d is the one who is the unified and energizing life force that it within all things. And now I want to give a little about how we see this. It's quite amazing. You know, Chazal talk about Yaakov Avinu's whole process of his leaving Eretz Yisrael. And the truth is, Yaakov Avinu's leaving introduces something new into the world, and that is going to sleep. Yaakov is the first one who the Chumash describes as going to sleep. He goes to sleep on his way out of Israel, and he begins to dream. Now, when he begins to sleep (Question: Doesn't Avraham and Adam go to sleep?) There are other people, like Avraham and Adam, who have been put to sleep, but Yaakov Avinu is the first one who actually lies down and goes to sleep, of his so to speak own choosing, and chazal describe that as something which G-d wanted to happen. The Gemara describes how Yaakov Avinu went to Haran, and he says, Wow, I passed the place where my ancestors prayed. I'm going back there. So he turns around and he starts to go back, but it's getting late, so Hakadosh Baruch Hu does a miracle and he makes space shift and snap!, before you know it, he's at Har Hamoriah, he's at the place of the Akeidah, he's at Yerushalayim, so he gets there and he prays, and then he want to leave. So the Gemara goes on and G-d says, Wait a minute, this person has come to my hotel, and he's not going to sleep here? And so about that it says, Ki va hashemesh…He actually extinguished the sun, and Yaakov Avinu went to sleep, so he didn't mapil alehem tardeymah like Adam and Avraham, but it was really important to G-d that Yaakov Avinu go to sleep. And we find that Yaakov Avinu actually achieved a madrega in being about to walk. Vyisah et raglav. In the morning he picks up his legs and begins to walk as a result of his having gone to sleep there. And there's even a midrash that says, ki telech…that when you walk assuredly, that's az telech… that's Yaakov Avinu. Why? Because “vshachavtah…” when you went to sleep, you had a really sweet sleep. As the pasuk says in Tehillim, keyn yitein…sheyna, he gives the one He loves sleep. There's this G-d, like, sleep, sleep, sleep. He loves it, that you should sleep. And then, they say an amazing thing. That G-d speaks to Yaakov Avinu, and He said, Haretz asher.. the land you're lying down on –he's the first one to do that—I'm going to give this to do and to all of your progeny. So, there's a kashiah in the verse: What? That's all? Just the land you're lying down on? That's pretty chintzy, I mean Avraham Avinu was getting as far as he can walk, and Yitzchak was getting as far as he can see. And Yaakov Avinu is going to get the land that he lies down on (laughing). So Rashi says, No, G-d actually condensed the entire land of Israel right underneath him. This is why, the Rabbis say, Avraham Avinu, he gets a limited heritance as far as he can walk, as the verses indicate it's a Gemara in Shabbos, and Yitzchak gets a limited inheritance, but Yaakov Avinu? He gets an inheritance without boundaries. How does Yaakov Avinu get an inheritance without boundaries? Because he's touching it all. It all condenses right under him. It becomes one place, which is what happens when he puts his head down to rest. All the rocks are saying, “Oh, he's putting his head down to rest! I want to be the one, I want to be the one…” Until they all just merge into just one rock. Same thing. He's touched the place. Vyifka b'makom. which is how the pasuk describes his arriving there. He's “hit the spot”—that's Yaakov Avinu. So that Yaakov Avinu is the one who most intensely relates to the inner core of reality, I'm explaining, in which the externalities of it are there, but he's relating to is unity aspect. So he'll see the place. He hits the place, it has substance, it hasn't lost substance like by Yitzchak. But, nor is it like Avraham Avinu, in like, “it's all substance,” but it's one substance. In Yaakov Avinu, it's all one substance, but there's one underlying reality which is maintaining it all in its presence. And so when he touches that he touches all places. He hasn't lost distinction or delineation, but nor is he experiencing distinction or delineation as dividing things in a way which is they're not all one. So I'll try to give you a clearer sense of things. You have a body. And it's got a lot of stuff going on inside of it right now. You have billions of cells that are taking, giving, moving, dying, being born. All kinds of organs and processes. Unbelievable what's going on inside of you right now. And it's impossible for you to relate to all of those details, except by a unity consciousness, which is I'm one organism, then you're relating to them all. And you know, on some level, you know every single thing going on inside your body right now, not consciously, because that would be completely overwhelming. On some level of awareness your brain knows every single thing that's going on inside your body right now. It's got to, because it's running the show and we know that. If there's any brain damage, chas v'shalom, so different functions inside the brain will cease to function. Or you can excite them by touching different parts of the brain, or giving the brain different kinds of sounds. Now they do things things, trying to imitate different types of brain waves inside your head, and different things start happening to you. What is that? So that means, you mean everything going on inside your body, but you don't know it, that's because there's a unity consciousness which is holding it all. Now get this, folks, and that is that the whole world is one man. (Here you begin channeling real magical moments—DG) This is the teaching of the kabbalah from the idra, of Rashi. The first thing that G-d made is— and making is already too material a language—the first thing that G-d made is Adam Kadmon, the primordial man. Which unfortunately, since Darwin, sometimes conjures up images of someone with a bat and a rock, swinging someone by her hair. But let's get that picture out of our heads right now. Adam Hakadmon is the first realization of the beginnings of a reality which will be outside of G-d, so to speak, and that is tzelem elokim. Everything that is in the universe on spiritual levels or physical levels is Adam HaKadmon. Everything is as one man. And you can see this, just look outside the window, and my gosh, once you get into a consciousness of Adam, the world is Adam, so then just seeing the sky as the skull and the clouds are like brain matter, and the trees, if you look at the prime form of a tree, it's like branching lungs, it's really what trees are doing—how the vegetable kingdom functions— and the animals are like the slinking digestive tracts that are processing all the stuff, and the Rabbis say, it's a midrash in Kohelet Rabah, the world has eyes, and ears, and a mouth, and hands, and arms, and a chest, and a heart, and legs…it's all a human being. (Amazing insights! –DG) And it is, folks, it is—it's just a matter of vibrating the right frequency. Just look at a tree and let your lungs connect to that, look at the sky and the stars as those bright points of insight and understanding. And look at the clouds, and you'll see it looks just like brain matter, it really does. You don't have to be that imaginative. You just have to shift into that consciousness of the unity of it all. Now, how do you experience that? Is it one place in which all has been abnegated and lost into a perfect unity of things? We're way out of Yitzchak because there's nothing there. But even with Avraham Avinu, in which everything is one and the same, so to speak, there's an experience of all that, in which you see the tree and you see the clouds, and you see it all and it's all one. And therefore there wouldn't be nothing that you would touch in that reality which wouldn't in some sense be everything all at once because it's all one organism. Are you touching me when you touch me here? Are you also touching my toenail? Well, in one sense, no, you're just touching me on my wrist. But in another sense you're also touching me on my toenail. I mean, everyone knows that. Try start spinning a little needle here or putting a little pressure on, and all of a sudden things will start happening in my body because it's all one. And that's the way it is. All of reality is that way. You press that table, and something's going on in Timbuktu because you're doing that. Vyifga b'makom, you're touching the place. And those are the only people who really touch the place. But they touch m'komo shel olam because they're touching the place of the world, so they're touching everything when they're touching the place. That's Yaakov. So a guy can say to him, You know where you're lying down? That's the place, because now you're sleeping. What does it mean to be sleeping? It means you've left ego-consciousness in which all you are able to see are different parts of things as separate entities. But when you sleep, you're not losing the experience of the different aspects, you're just entering into them from a different access point. It could be equivalent to your subconscious, whatever that means on whatever level, knowing everything going on inside your body right now. Imagine tapping into that. By the way, this is the best way for you to access and know something of what it means for G-d to know everything. You mean He knows all of us? He knows all of us, and what's in our thoughts, and in our minds, and in our hearts, and digestive systems, each one of us, and but not just the people in the room, but everyone in the community here, and everyone in Gush Etzion, and everyone miles and miles around, everyone on the globe, billions of people right now, and everyone who's ever been in time, and that's just this one speck of a planet, talk about all the constellations, and he knows all that at once. Come on, how do you know all that at once? You can't follow all that at once, can you? Well, you're doing it right now, with every single thing that's happening in your body. That's why Yaakov Avinu is also the source of hashkafah. Of the divine providence and the divine knowing. So, this is something new. Yaakov Avinu is on the place, and it's all there. And so G-d says, ufaratzata. That's how G-d tells Yaakov Avinu, You will have it all. Ufaratza…. Kedma. Not like Avraham Avinu, and not like Yitzchak, who had very specific inheritances. By the way, of course, there's no other place where this could be happening but Jerusalem, where he is lying down, (The belly-button of creation, the only place—DG) which is why Rabbi Shimon Bar Yochai says, you know, what it says later in the Chumash, ki lo vatem…you haven't come to the resting place, and you haven't come to the inheritance place, hahamenucha, the resting place, that's Yerushalayim. The nachalach, that's Shilo…Ah, you can rest there, you can really rest. The truth is, the only way you can be in that place is by resting. Because as soon as you start moving around, okay, welcome back, start moving around, come out of the sleep. There's actually a mitzvah when you bring a korban to Yerushalayim, there's a mitzvah linah, the Gemara Rosh HaShanah, daf tet, You can't come to Yerushalayim and not go to sleep, you'll miss the whole thing! That's why no one ever said, When he came to Yerushalyim, Makom tzar mi lalun. There's not enough place here to sleep. Of course there's enough place for everyone to sleep in Yerushalayim. If you go to sleep. That's the only condition, of course. Mamash, it's a halachah. (Long reflective silence). So, a most interesting thing happens in Yaakov Avinu. If you look at the mitzvah of loving G-d, it says, V'ahavta et Hashem elokecha…m'odecha. b'chal lvavcha, the sefarim say, that's Avraham, he's given over his heart to G-d, and his love for others is really non-existent. He does chesed with others out of his love for G-d. B'chal l'vavcha. Out of his love for G-d. That's Avraham. Yitzchak, b'chal nefshecha, dies for G-d, gives up his life for G-d, b'chal nafshecha… even notel et nafshecha. even if he takes your life away, so there won't be a lover left, I'll be dead. That's Yitzchak. But Yaakov Avinu is b'chol m'odeach, What does b'chol meodecha mean? So the Rabbis teach, that's with all of your mammon, your money, your possessions. So they ask, What? After you've given up your life, now you're telling me about giving up my possessions? I mean, what's more important, my life or my possessions? Right, your money or your life? What was this guy's name, this old Jewish comedian --Jack Benny, who probably none of you ever heard of -- he had almost every show, this self-deprecating Jew thing, so a mugger would come to him, and say, “Your money or your life!” and he would go, “Hmmm, let me think about that.” So the Rabbis actually say, So what's going on here? So there are some people who actually love their lives more than their money, and there are some people who love their money more than their lives. So the people who love their money more than their lives, they have to be told also, you have to give up your possessions for G-d. Okay, that's good, but still the order of the verse has this as being the ultimate. Seems wrong, right? It shouldn't have been the ultimate, it should have been becausehol m'edodecha ub'chol nefshacha. (How is it the ultimate?) Because it's the end of the verse. You're asking the same question the Admor HaZakeyn asked, after you've been in yachid, and there's nothing other than Him, I'm back, here I am! and I love you, and I long for you. But you were just completely at one with him. What are you coming back for? What's going on here? But that's exactly what the verse says, B'chol nafshecha uvchol meodecha. All of a sudden you've got a meod. You know what meod is? It's the same letters as Adam. (Sounds of amazement) Here I am, with all my possessions, with all my self-hood, with all my creativity, my meod. The more than what you gave me, so to speak, the creativity that I've generated. Like the Rabbis said, tov meod, G-d saw and said, Hm, the Yetzer Harah's pretty good, it's very good, meaning it's beyond the givens, it's when you make yourself into something, that's the meod, that's when Adam becomes the meod, it's really a lot, and that is Yaakov Avinu. You know how I know it's Yaakov Avinu? Because in last week's parshah, Yaakov Avinu is about to meet Esav in VaYishlach, and he says, Just wait a second, I'm going back to pick up these pachim k'tanim, these little vessels that I left behind. So the Rabbis say that in the thick of night, at the risk of his life, he goes back to get his pachim ketanim and he starts wrestling with the angel of Esav. That's the scene when he's left alone. Vayivater 'yAvraham Avinukov l'vado. Why was he left alone? Because he went back to get these little flasks. So you know what Rashi says about that? The tzaddikim, they love their money more than they love their bodies. Oh man, really? Yeah. Because his creative investment in creation, his personal realization of what he worked for and what he made out of all the givens of life, he's not going to give that up. That's his mammon. That's his meod. It's both a real thing and a symbol. You might be willing to appreciate this more if you imagine a painter. (Whispering) He painted this most glorious painting. It's beautiful. This is mamash his eternity in this. This is what he's brought to the world. This is what he's gifted the planet with. It's marvelous. And everyone who looks at it just realizes that there's been someone who's walked this planet who's this glorious creature. What a creation that person is! And then becomes aroused to know the beauty of G-d and the one who has created it. And now, imagine that person being told, “Either we will slash you or the painting.” Where does that go? It's not so pashut. And imagine someone who loves the Creator so much as sees the embodiment of the Creator in what he has done being asked that question, what should he give up? Okay. That at least touched something of what that would be in the meod, but thank G-d we're not asked to do that by G-d. But what we are asked is to devote all of that to Him—that's meodecha, In other words, to be real, creative, unique, separate people of substance, and to love G-d through that, that's not loss of self of Yitzchak, or “we're all one” of Avraham Avinu, it's my piece, my little piece in this reality I have now embedded into the organism of all of creation. My little piece, my little, little piece, I'm devoting it to the organism of Adam HaKadmon. I'm not viewing it as some separate particle just flowing free-style into space; it's got the makom of the world that it's part of. I'm devoting it to G-d. I'm devoted it to the totality. I'm not losing it. It's like my real and specific and different entity connected to the all. That's bechol meodecha. In full and real love in which it's all connected. This is why the Ramchal teaches that the triangle is the form of the sefirot when they're in their perfection because there's a third that binds them together, that's Yaakov Avinu. As opposed to when they're one on top of each other, which is Esav, which is hierarchy in which one is seeking to overcome the other. But this consciousness of “we're all one organism”, it's all one reality, that's the consciousness of Baruch Shem Kvod Malchuto L'olam Vaed, which is is echad, as opposed to yachid. It relies on yachid, it relies on seeing each as a different independent creature. But it ends with echad, we're all one interconnected and forming one human being, which is Adam Kadmon, who is the image of G-d. (Sounds of someone weeping in the background.) And this is why I want to tell you something very beautiful. And that is the statement, bishveil li nivrah haolam the world is created for me, whereas by Adam HaRishon, it's all created for me, but by Yaakov Avinu, it will come through as a shvil, a path, bishvil li nivrah haolam. I once had this experience. I taught once the mishnah in Sanhedrin, about bishvili..olam. The Mishnah asks, Why was Adam created alone? And the answer was, so that everyone could say, Bishvili..olam, that's what the mishnah says. Then the mishnah goes on and says, so every time you kill a person you've killed the whole world. So it looks like we said the same thing again, it's just that one is positive and one is negative. But I think there's a deeper thing here. The only way I intuited that it needs to be taught is, for everyone in the room to say bishvili…olam at once, because everyone was bothered by that. That sounds egotistical, the whole world was created for me? So you're to serve me, and all of this is just to serve me? But you're saying the same thing, right? So who's this cup for? (Grabbing cup) “Bishvili nivrah haolam--No, bishvili nivrah haolam, No, bishvili—“ That's the way most of the world walks around. Until everyone is saying bishvili and then they becomes one organism saying bishvili nivrah haolam in which I have my particular path which is being expressed through my specific expression of it in which I am embedded in the overall reality of echad. So Yaakov Avinu's love of G-d comes from his realization of his selfhood in a way in which he is enthralled with G-d as being the life force which unifies all of this together into one organism. That's his experience. And therefore he'll always have deep compassion on every part of creation that it should find its right place in that organism. That'll be his prayer. And that's why his prayer is called in the Chumash vayifka bamakom, that's when Yaakov Avinu was m'taken maariv, the Gemara says. Vyifka bamakom. Everything should have its place. When things are in their right place, the organism functions right. But they need to know what they're there for. Like, if my eye undoes its being an eye—Hey, I don't want to just be an eye, man, that's too little for me just to be an eye. I want to be a nose and a mouth too. Then we start running into trouble. This is a compassionate stance in the sense of I'm seeking for you that you should have your place. Do you understand a compassionate stance? If there's a poor person, to be compassionate toward him is saying, I just want you to live. This is zokaf k'fufim, that we saw in Ashrei, that's tiferet. You're beautiful just as you are, which is Yaakov Avinu. But the real beauty of you is in your embedded context. Ah, then you're really beautiful. One note is very beautiful. But it's far more beautiful when there's a symphony playing and there's a harmony to it, and there's whole reality that it's a part of. That's the real perception of beauty. A kind of connectivity to G-d in which G-d is making it all beautiful. Because he's the makom, allowing everything to be itself. By being in the embedded context of all. It's a balance. I know I live this very much. I'll make it really pragmatic. I don't want to do anything if it's not going to be everything. To do this particular thing, to teach Chassidut on a Tuesday morning in Berot, I mean there's a big world out there. I mean, what is this? Nothing compared to everything. So why bother getting up to do it? Why bother? So that the picture of the all can be completely debilitating. So I'm going to stay in my room, I'm just going to do my own thing. I can't do anything. So I'm just going to stay in my own room, and do my own thing. Well, what's that? And we wobble between these spaces. I do. And the ability to say bishvili, derives from binah, and I'll teach you something really deep from Kabbalah, that nativ is from chochmah, which is the vision of it all, and shvil is in binah, the Arizal teaches, but suffice it to know that shem havayah in all of its permutations adds up to the word nativ. And all of the permutations of shem ekyeh, which is shem binah, add up to shvil. Ehyeh, that's in the first person, me speaking. I am experiencing G-d as saying, ehyeh, I will be. That connection up, which then produces later rachamim, But they all becomes shvil, so that creation can say bishivil…But we have everyone else in the room saying, bishvili…olam ,too, Baruch shem.. vaed. Your great malchut, how beautiful it is, how blessed it is. And that's the higher place, that's what the Baal Hatanya, wants to say, that's the one that G-d really wants, is when we're souls in bodies and connected to His life flowing through it all, uniting it all and being one organism. That's after the experience of Yitzchak, of yachid, is the experience of echad. It's all one and I love you, G-d And I'm devoting all of my uniqueness, all my possessions, all the things I've made to the participation in the one organism which is ki vyachol, You. A person who lives that, everything he touches is part of the all, it is the all. And that is exactly what the Ramchal teaches at the end of in the Mesilat Yesharim when he says, the kadosh, which is Yaakov Avinu, everything he eats, touches, sees, becomes part of the sanctifies reality of G-d. But he's not not seeing it, He's seeing it. He's seeing it and having the deepest connection with it that could be. (Long silence). The Rabbis say that Yaakov Avinu had the beauty of Adam Harishon before he sinned. When Adam HaRishon was Adam ha Kadmon, he extended from the ends of the universe to the ends of the universe. Yaakov Avinu had that. Beauty. Now you can get a taste of what it means to be a taam also. Perfection, I'm not trying to manipulate anything. Not trying to distort any reality so that it comes out how I want it to. Taam with what it is. But something I do want to tell you, and it leads to where I hope it will introduce something in a workshop-type orientation. Yitzchak is the one who can demand, so to speak, mechila from G-d, so Yaakov Avinu will introduce compassion that we'll have on one another. And I believe that it works something like…and that is, by virtue of my knowing that we're all part of this one organism, so you've come into my life, and you did something really annoying, you like, walk by my car, scratched it, and didn't even give a hoot. Al tidag, yiheh b'seder. Don't worry about it. Let's say. I'm dealing with my car right now, it's the first time I have like a nice car, already smashed it twice. So where will the forgiveness come from? Where will the mechila come from? Not G-d giving me mechila, but my mechila for the person who just walked by, it will come from the consciousness of our one organism. You are there for a reason, and it's all part of the picture.

Ayin Beis Chapter 66: Adam Kadmon and Atzilus with Rabbi Simon Jacobson

Play Episode Listen Later May 23, 2021 84:33

Levels of Desire (4) Adam Kadmon and Atzilus Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 66 p. 123-124 Short Summary: Long Summary: The primal desire and thought of adam kadmon is the power of desire, the heskem, which is still within the essence, and not yet the full blown desire in motion as it manifests in keser of atzilus, which is the revealed and stimulated desire. Like the difference between kadesh and kodosh, thought (beriyah d'klolus, a"k) and speech (yetzirah d'klolus, keser of atzilus), which leads to action (asiya d'klolus, atzilus). Another reason for the need of the revealed desire (keser): because a"k is in a state of ain sof relative to atzilus. To bring the ten sefirot into being requires a spcific desire, a makif proti, for atzilus specifically. Concepts: Adam Kadmon. Atzilus Sources: Transcendence (chapters 49-83)

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Mysteries of Shavuot

Play Episode Listen Later May 17, 2021 36:06

You can find the video version of this presentation, links to Social Media, groups and much more on the website.Website: https://theelectlife.orgVideo Version here: Mysteries of Shavuot

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Hemshech Samech Vav - #25 Kdoshim Teehyu

Today's Heavenward Gaze

Play Episode Listen Later May 4, 2021 33:22

Shem Havaya in Atzilus and Adam Kadmon

adam kadmon atzilus

Disclosure and the All Seeing Eyes

tulo discurso clase la serie adam kadmon

Play Episode Listen Later May 3, 2021 37:57

You can find the video version of this presentation, links to Social Media, groups and much more on the website.Website: https://theelectlife.orgVideo Version here: Disclosure and the All Seeing Eyes

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Discurso “Beshaa Shehikdimu” Capítulo 66 de la Serie - Clase 81

Clase Ain Beis (5672)

Play Episode Listen Later Apr 18, 2021 27:04

Dos clases y niveles de voluntad (Adam Kadmon y Keter) Support this podcast

Ayin Beis Chapter 62: The Iggul HaGadol Effect with Rabbi Simon Jacobson

discourse yom kippur transcendence midrash beis ayin abraham abraham rabbi simon jacobson adam kadmon

Play Episode Listen Later Apr 12, 2021 104:55

Existential Impact of Transcendence (3) The Iggul HaGadol Effect (1) Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 62 p. 116-117 Short Summary: Impact of the higher macro-cosmic transcendent energy (thiru ilaah; iggul hagadol) on existence: bittul of the containers, the body, which reaches deeper than the bittul of the energy. Long Summary: All the above (chapters 60-61) is about the impact of Adam Kadmon on existence: Though it is a distant transcendent force (makif ha'rachok), it still has some relationship with existence, and thus has some conscious effect on souls. But the higher pre-tzimtzum transcendent energy, the higher purity (thiru ilaah), which (after the tzimtzum) is the level of the "great sphere" (iggul hagadol) that precedes the ray of light (kav), though it too encompasses all, it has no relationship with existence and thus has no conscious effect. Yet also this dimension has an impact on existence: the bittul of the containers - their receptivity to contain energy, and in a way that they can utterly unite with the energy - originates from their root in the transcendent "higher purity"/"great sphere" (which is why the containers are round). This bittul of the containers reaches deeper than the bittul of the energy, as per the explanation in the Midrash that "Isaac's ram stretched out its arm and touched the talit (prayer shawl) of Abraham": Abraham is the level of the kav (rooted in the hidden tiferet). Abraham's talit (makif) is the "great sphere" which precedes the kav. Due to the binding (akeidah) of Issac, which is the offering the body (the container) as a korban, Issac's ram (which replaced him as the offering) reached and touched the "great sphere." This is because the sacrifice offering of the body reaches a greater place than the sacrifice offering of the soul. In our service this bittul of the body (container) is the power of offering (korbanot), in which the physical fat and blood are consumed by the heavenly fire. Similarly, when we fast and sacrifice our bodily fat and blood to G-dliness. This is also the greatness of Yom Kippur when we afflict our bodies, which reaches higher than teshuvah (of our souls). This bittul of the body - uniting with the divine - reaches the higher macro-cosmic transcendent energy (makif ha'kloli). And that is why in the future. when the higher transcendent energy will be revealed, and the kav will reach and reveal the bottom of the "great sphere," the body will be G-dly due to the revelation of the transcendent energy, which is reached explicitly through the bittul of the containers. Concepts: Iggul HaGadol. Tehiru I'laah Transcendence (chapters 49-83)

Ayin Beis Chapter 60 (1): Existential Impact of Transcendence with Rabbi Simon Jacobson

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Play Episode Listen Later Mar 7, 2021 126:48

Existential Impact of Transcendence (1) The Adam Kadmon Effect (1) Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 60 p. 112-113 What impact does the macro-cosmic transcendent energy (makif ha'kloli) have on existence? And what difference in impact is there between the two levels of transcendent energy, the one before the tzimtzum (tehiru Il'aah) and the one after the tzimtzum (tehiru ta'taah, Adam Kadmon)? We can understand the impact of Adam Kadmon (or abbreviated as A"K) on existence based on the concept that "the entire structure -- of A"K -- shall prostrate before you." Due to its close proximity to the divine, A"K stands in complete subjugation (bittul) to the divine. And this subjugation effects all the worlds, because A"K is like a blueprint - a snapshot - that encompasses all of existence. However, this bittul embedded in existence is very concealed and not consciously felt by existence, because the "image" of existence in A"K is in a state of "makif," transcendent and beyond the consciousness and awareness of existence. As such, the "one glance" and knowledge of A"K (which knows and sees every detail of existence) has no impact and influence on our free will to choose as we see fit. (Even though the divine knowledge alone, in its omnipotent power, can create existence, that is only "after" it arises in His desire to create, but before that, though He knows it all, His omnipotent power also has the ability that this knowledge not create). To the extent, that one can choose the opposite of bittul and completely separate from the divine. One can say that this bittul (of A"K) in existence allows it to receive life which comes from the divine source. Bittul - receptivity - is the container to receive divine life, therefore even the "other side" must have some form of bittul and subordination). Yet, it is completely concealed. Concepts: Adam Kadmon. Transcendence (chapters 49-83) Sources: This chapter can be properly understood after studying its sources. The central theme of the chapter -- the impact on existence of the general makif, the all encompassing transcendence of Adam Kadmon (tehiru ta'toah) -- is based on the Alter Rebbe's discourse of Shabbat Parshat Tisa 5565 (Maamorei Admur HaZakon 5565 pp. 326 (two versions, with one being the hanocho written by the Mitteler Rebbe). The Tzemech Tzedek's version, with additions, is in Biurei HaZohar pp. 256. The overall discussion in this discourse is an explanation of the nature of Adam Kadmon, its role and impact on existence. Adam Kadmon -- lit. "primordial man" -- is the first entity to emerge after the tzimtzum. It is the general plan and Divine will to create (tehiru ta'taah); the macrocosmic snapshot of all of existence -- encompassing the entire structure of all time and space in one picture, "He gazes and sees to the end of all generations...with one glance" (Talmud, Rosh Hashana 18b). Yet, the "image" in Adam Kadmon (or abbreviated as A"K) is a state of "makif," transcendent and beyond the consciousness and awareness of existence. As such, the "one glance" and knowledge of A"K (which knows and sees every detail of existence) has no impact and influence on our free will to choose as we see fit.

#35 - "Heavenly Man" - 1 Cor. 15:49 (part 2)

Fig Tree Ministries Podcast

Play Episode Listen Later Feb 3, 2021 45:27

this video is the second of two the Heavenly Man. The topic is mystical and difficult to grasp the first time around. This is a review of our previous vid. but will add a few minor details. In 1 Corinthians 15:49, Paul refers to Jesus as the "heavenly man" in a comparison with the "first Adam." The idea of the "heavenly man" was not new to the Jews of the first century. Join us in this video as we explore the background to the concept and how it shows up today within the area of Jewish Mysticism. Support our work: https://donorbox.org/support-figtree-ministries Resources: Lawrence Kushner - Honey from the Rock - https://smile.amazon.com/Honey-Special-Anniversary-Lawrence-Kushner/dp/1580230733/ref=sr_1_2?dchild=1&keywords=honey+from+the+rock&qid=1612313807&sr=8-2 Nyland - Books of Enoch - https://smile.amazon.com/Complete-Books-Enoch-Secrets-Hebrew/dp/1453890297/ref=sr_1_5?crid=1OUM15KXF57GT&dchild=1&keywords=book+of+enoch+nyland&qid=1612313852&sprefix=enoch+nylan%2Caps%2C236&sr=8-5 Louis Ginzberg - Adam Kadmon - http://www.jewishencyclopedia.com/articles/761-adam-kadmon Daniel Boyarin, “Logos, a Jewish Word: John's Prologue as Midrash,” https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy_Jill_Levine_and_Marc_Zvi_Brettler_eds_The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549?pls=RHC94DMla Adam Kadmon - https://en.wikipedia.org/wiki/Adam_Kadmon

jesus christ rock corinthians jews logos prologue 1cor 1 cor 15 midrash jewish mysticism amy jill levine adam kadmon marc zvi brettler

#34 - "Heavenly Man" - 1 Cor. 15:49 (part 1)

Fig Tree Ministries Podcast

Play Episode Listen Later Jan 26, 2021 46:37

In 1 Corinthians 15:49, Paul refers to Jesus as the "heavenly man" in a comparison with the "first Adam." The idea of the "heavenly man" was not new to the Jews of the first century. Join us in this video as we explore the background to the concept and how it shows up today within the area of Jewish Mysticism. Support our work: https://donorbox.org/support-figtree-ministries https://youtu.be/i2LLf1738xI Resources: Louis Ginzberg - Adam Kadmon - http://www.jewishencyclopedia.com/articles/761-adam-kadmon Daniel Boyarin, “Logos, a Jewish Word: John's Prologue as Midrash,” https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy_Jill_Levine_and_Marc_Zvi_Brettler_eds_The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549?pls=RHC94DMla Adam Kadmon - https://en.wikipedia.org/wiki/Adam_Kadmon

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Holy Nights Series: The 12th Holy Night: Adam-Kadmon - the perfected human being

I Think Speech

Play Episode Listen Later Jan 5, 2021 14:13

Our journey, taking us on the path from Jesus to Christ, is a divine archetype that every human being may follow thru the 12 regions of the Zodiac - & beyond, into the compass of the Holy Spirit & now on the Eve of Epiphany, we get a glimpse into the sphere of the Mystic Lamb./ We started in the feet with Pisces & the incarnation into the human realm on Christmas Eve –& now we have arrived at Aries, ruling the head – a glimpse of our reunion with the godhead. This is the prototype for our microcosmic metamorphosis from matter to spirit – a model for spiritualizing ourselves & the Earth. Let us receive this day the gifts of the ‘Three Kings' ~hag --- Send in a voice message: https://anchor.fm/hazel-archer-ginsberg/message

jesus christ earth holy spirit christmas eve nights epiphany zodiac pisces three kings perfected holy night adam kadmon

GIORNATA ADAM KADMON -MARATONA DI NATALE- 2020 - 11.11

RADIO 11.11 432 HZ

Play Episode Listen Later Dec 27, 2020 301:01

WEB RADIO 11.11

natale giornata maratona webradio adam kadmon

GIORNATA ADAM KADMON -MARATONA DI NATALE- 2020 - 11.11

RADIO 11.11 432 HZ

Play Episode Listen Later Dec 27, 2020 2:35

WEB RADIO 11.11

natale giornata maratona webradio adam kadmon

Tiphareth - The Sphere of Beauty (re-broadcast)

The Hermetic Hour

Play Episode Listen Later Nov 27, 2020 56:00

On Thursday October 8th, 2015 the Hermetic Hour with host Poke Runyon will present a discussion on the Sphere of Tiphareth, the sixth sephrioth on the Tree of Life. Tiphareth is called the Sphere of Beauty and is the center of the Tree just as the Sun is the center of the Solar System. It is the hub from which all the paths radiate and the downward reflection of the light from Kether. Mythologically it is the sphere of the dying gods, Osiris, Ba'al and Jesus, and thus the point of mystic transformation and enlightenment. Raphael is the presiding archangel and an agent of healing. Again our texts will be Dion Fortune, Gareth Knight and John Michael Greer. So join us for for an hour of inspiration as well get to the heart of old Adam Kadmon. Exam question: "How many kabbalists does it take to screw in a light bulb?" Tune in for the answer.

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Ayin Beis Chapter 38: Cause and Effect with Rabbi Simon Jacobson.

san jose panel discussion ouspensky adam kadmon organum

Play Episode Listen Later Aug 31, 2020 119:04

Cause and Effect Ayin Beis Volume 1, Discourse 10, Chapter 38, p. 64-66 Short Summary: The vertical structure of the spheres-- with one being higher than the other -- is due to the unique personality of each level and its inherent and essential qualities. Long Summary: [In the previous chapters we discussed the hierarchy of the spheres and worlds based on their relationship with each other -- how they evolve from one another -- that their status (higher or lower) is defined by the measure of energy flowing from one level to the next, with the lower levels receiving a diminished degree of energy. Now, in this chapter, we discover that the quality of each level, whether it is higher or lower, is defined by its essential personality (not by the measure of energy). On the contrary: the measure of energy results from the essential quality of each respective level. in other words: the distinction between sphere and world and the next is not relative but absolute]. The "vertical" hierarchy of the sefirot -- with one being higher than the other -- is not due merely to the relative flow of energy from one level to the next (with the lower levels being defined by their diminished energy, including the concealment that takes place in each level even before it transmits to the next level), but to the unique personality of each level and its inherent and essential qualities. Indeed, this fundamental state of each level is the cause for its degree of energy. The upper spiritual worlds above Atzilus are fundamentally higher than Atzilus: They manifest and relate to the essence (atzmus u'mhus) of the kav, while Atzilus only manifests and relates to its reflection, its existence, but not its inner personality. Beyond that, Adam Kadmon is inherently superior to the worlds beneath it, since it manifests the primordial desire for existence. So too in the sefirot, Chochma is fundamentally higher than Binah, because though it is in the cognitive realm (unlike Keter, desire), it is higher than comprehension and expresses a dimension that is beyond reason.

discourse cause and effect beis ayin binah rabbi simon jacobson adam kadmon atzilus

Ep. 193 (עמ׳ קצג) - Sefer Hamaamarim 5668

Chassidus

Play Episode Listen Later Jul 17, 2020 28:23

- The meaning of the fact that the soul is created in the image of the "Supernal Man". - The difference between צלמינו and דמותינו - the soul and the body. - The levels of צלם and דמות as the relate to the vessels of atzilus. - The concept of פנימיות הכלים and חיצוניות הכלים. - The word אדם is from the root אדמה לעליון - how אדם דעשיה דבכללות is similar to אדם דבריאה דכללות - Adam Kadmon. - Adam of atzilus is similar to the "Supernal Man" - א"ק. • Link to view this page in original sefer: https://hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=202 • Link to purchase the original sefer: https://store.kehotonline.com/prodinfo.asp?number=HRR-SM68 --- Support this podcast: https://anchor.fm/levi-gelb/support

sefer adam kadmon

Episode 18 – Part 3 Panel Discussion (Part 2) of Chapter XVII Tertium Organum by P.D. Ouspensky

Philosophy Rekindled

Play Episode Listen Later Jul 6, 2020 52:06

We are covering our panel discussion for Chapter 17 in three parts and this is Part 2. Why do we identify with family, clan, nation and humanity as a whole? Ouspensky explains the zeitgeist that connects us and our panellists are keen to discuss this through. The big ticket item, however is Ouspensky’s introduction of Adam Kadmon and our panellists love this part with much to say about it too. But wait, there’s more, so much more and Ouspensky packs in concepts around body, mind and spirit, how the simple words ‘I wish’ don’t do us any favours and how desire ignites intuition. I know you’ll love this one! (oh and welcome San Jose to the podcast look forward to you joining us all )

Episode 89 - The Hermetic Marriage - Manly Hall, The Sun and the Moon, Hermeticism

Cosmic Eye

Play Episode Listen Later May 17, 2020 63:35

In episode 89 we look at the mystery of the Hermetic Marriage. Drawing from Manly Hall's book The Hermetic Marriage, as well as Jung's work and many other sources we investigate the following topics: What is the Union of the Sun and the Moon? Who is HERMES-THOTH and how is he related to the ANCIENT WISDOM? How are ALCHEMY, HERMETICISM, and ANCIENT EGYPT related? We also look at some MANLY HALL history, the connection between C.G. JUNG and MANLY HALL, Adam Kadmon and Kabbalah, Philosophy as the mediator between SCIENCE AND RELIGION, and much more! Hosted by Jason Napolitano, author of If You Can Worry, You Can Meditate (available on Amazon and at CosmicEye.org) and Co-Hosted by Chris Sheridan author of Spirit in the Sky (available now on ChrisSheridan.com.) The Cosmic Eye show is a weekly metaphysical podcast where each week we talk about important spiritual books and ideas to help listeners positively transform their lives. We investigate spiritual, esoteric, and occult wisdom on a wide variety of figures such as Manly Hall, C.G. Jung, Israel Regardie, Crowley, Jordan Peterson, Alan Watts, Marie Louise Von Franz, Pythagoras, Paul Foster Case, Vivekananda, Yogananda, and others. As well as subjects such as Meditation, Yoga, Psychology, Mythology, Magick, New Thought, Men's Studies, Poetry, Art, Initiation, Ritual, Shamanism, and Folk traditions. --- Support this podcast: https://anchor.fm/cosmiceye/support

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Providence with Lauren Wantz

Modern Living with Dr. Angela

Play Episode Listen Later May 5, 2020 14:00

Providence Stranger is a chronically dissatisfied atheistic scientist of considerable world renown, whose credibility is destroyed when his world-altering invention, human fuel, turns out to be an addictive substance, rendering people inhuman. He struggles with infidelity, trapped in an unhappy marriage, and with a supposed mental illness. Otherworldly figures such as the intimidating, ruthless Adam Kadmon stalk him. Providence is vilified by the general public and becomes involved in a spiritual war with the also-deranged and extraordinary Lara. Both try to fight their hapless destinies as history repeats itself through their cursed lives. They deal with strangers from another world, whose prophesy says their lives will eventually end in martyrdom. Will these two unlucky, flawed, but supernatural beings win in their fight against destiny? Available on Amazon.com

amazon books podcasts providence author interviews otherworldly adam kadmon

Keter, Adam Kadmon, and the Exodus Story

Yesod Blocks: Foundational Torah

Play Episode Listen Later Apr 8, 2020 58:58

The Exodus story that is the theme of Pesach (Passover) is part of a much larger story. That story weaves its way through each person's life, as well as through all the macro patterns of the universe. It is the context of every story, every concept, and every life.

exodus pesach passover adam kadmon

Ayin Beis Chapter 21: Shapeless Energy with Rabbi Simon Jacobson

Yesod Blocks: Foundational Torah

Play Episode Listen Later Apr 7, 2020 96:17

Shapeless Energy Ayin Beis Volume 1, Discourse 6, Chapter 21, p. 33-34 How can we say that the ten hidden sefirot are completely seamless and shapeless? The very fact that they are ten suggest definition and parameters, which is antithetical to indivisibility. Answer: Based on the discussion earlier that the energy of the sefirot is not like the power of the finite (which manifests in containers), but is essentially light/energy that is always bound to and reflects its source, and just as the source is shapeless, so too is the energy. "(Hidden) Sefirot" before the tzimtzum refers to revelation (all revelation is a form of sefirot, whether it is infinite revelation of unlimited sefiriot, or finite revelation of the ten hidden sefirot). And more specifically, the hidden sefirot are only the expression of the divine thought to create a structure, not actually any form of sefirah. Similar to Adam Kadmon, which is the divine level of thought that encompasses all of existence, but on its own primordial kadmon level. Analysis: The addition of this chapter to ch. 18-19 is that the hidden sefirot don't just reside together (due to their abstract and ethereal state), but that they are essentially light, which is first and foremost an expression of its source. Only here the light, by direction of the source, has taken on the role of sefirot. These sefirot therefore don't just reside together they are actually one and indivisible, as a seamless expression of their source. Concepts: Hidden Sefirot

Coronavirus: Hashem's Search for Himself (Adam Kadmon) (full lecture)

Play Episode Listen Later Mar 26, 2020 100:46

Adam Kadmon is the theme of existence, bleeding through every atom, every rock and tree, every animal, man, woman and child. The current coronavirus situation is an expression of that larger theme. Listen in on this class explaining the inner workings of this concept, and how the world's situation is designed.

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The Tree of Life: Lesson 11 - Netzach & Hod - The Twins

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Play Episode Listen Later Dec 31, 2019 45:40

In this Sefirotic pair of Netzach and Hod the last of the dualistic natures (male and female) are filled with all the powers of above.... just before they come together in the rushing mighty waters of Yesod....that channel life and physicality to theworld of matter. Enjoy! Website: https://theelectlife.org Don't forget to visit the website blog for more.

The Tree of Life: Lesson 10 Tiferet -The Beauty of Israel

Play Episode Listen Later Dec 24, 2019 55:34

Tiferet...introducing the VAV of YHVH, the Son of the Godhead. The Star of the Tree of Life. Truth is not always what you think it is. It is usually much vaster, deeper and more beautiful then we could have ever imagined! Enjoy!

The Tree of Life: Lesson 9 - Gevurah is the Sides of the North Pt 2

Play Episode Listen Later Dec 8, 2019 59:40

When you talk about Elohim's "Judgement" you are talking about Yah's courtroom, where His right to punish, execute judgement, chasten and send harsh wrath is determined and sent from. This Sefirot of Din/Gevurah is know as the Sides of the North which is known as the original realms of the demonic . Enjoy! Website: https://theelectlife.org Don't forget to visit the website blog for more.

The Tree of Life: Lesson 9 - Gevurah Part 1 Din (Judgement)

Play Episode Listen Later Nov 25, 2019 44:25

When you talk about Elohim's "Judgement". His right to punish, execute judgement and wrath or His chastening abilities towards his sons and daughters you are talking Din/Gevurah. Also Yah's awesome power and might to implement His will comes from Gevurah. Enjoy! Website: https://theelectlife.org Don't forget to visit the website blog for more.

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The Tree of Life: Lesson 8 - Chesed (Loving-Kindness)

love good news life lessons end times last days duality kabbalah tree of life loving kindness elohim apocrypha chesed wisdom and understanding jewish mysticism adam kadmon

Play Episode Listen Later Nov 18, 2019 35:02

"G-d is Love" is the most common and universal attribute given to Elohim. This "Chesed" (loving-kindness) is the first Sefirotic emanation that fills the whole world and sustains the whole world. That's "Good News". Enjoy! Website: https://theelectlife.org Don't forget to visit the website blog for more.

The Tree of Life: Lesson 7 - Part 2 More on Binah Our Heavenly Mother

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Play Episode Listen Later Nov 4, 2019 22:34

Understanding what the feminine language in the texts is telling us about the Godhead is the beginning of wisdom.....the Hebrew letters don't lie ....they are full of the truth of the WORD. Website: https://theelectlife.org Don't forget to visit the website blog for more.

The Tree of Life: Lesson 7 - Part 1 More on Binah Our Heavenly Mother

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Play Episode Listen Later Nov 4, 2019 28:08

The Tree of Life: Lesson 6 - Part 2 Binah

mother life lessons end times last days divine feminine duality kabbalah tree of life apocrypha in hebrew wisdom and understanding heavenly mother jewish mysticism sefirot binah adam kadmon

Play Episode Listen Later Oct 28, 2019 24:13

The Sefirot of Binah. In Hebrew means understanding. SHE is Our Heavenly Mother....The Divine Feminine.....The womb...the Mother of All. Get this important understanding....this sealed revelation, unsealed for our time.

The Tree of Life: Lesson 6 - Part 1 Binah

mother life lessons end times last days divine feminine duality kabbalah tree of life apocrypha in hebrew wisdom and understanding heavenly mother jewish mysticism sefirot binah adam kadmon

Play Episode Listen Later Oct 28, 2019 27:23

The Tree of Life: Lesson 5 - Part 2 Chochmah

wisdom life lessons end times last days kabbalah tree of life apocrypha wisdom and understanding tetragrammaton jewish mysticism sefirot yod adam kadmon

Play Episode Listen Later Oct 20, 2019 22:17

The Yod..... the first letter of the Tetragrammaton...….Our Abba Father Creator of Everything.....means Wisdom. How much information can you put in a dot. Find out how this Point is called the Primordial Point. Website: https://theelectlife.org Don't forget to visit the website blog for more.

The Tree of Life: Lesson 5 - Part 1 Chochmah

wisdom life lessons end times last days kabbalah tree of life apocrypha wisdom and understanding tetragrammaton jewish mysticism sefirot yod adam kadmon

Play Episode Listen Later Oct 20, 2019 29:03

The Yod..... the first letter of the Tetragrammaton ...….Our Abba Father Creator of Everything.....means Wisdom. How much information can you put in a dot. Find out how this Point is called the Primordial Point. Website: https://theelectlife.org Don't forget to visit the website blog for more.

The Tree of Life: Lesson 4 - Part 2 (Keter)

tree crown life lessons infinite end times last days torah kabbalah tree of life zohar sephiroth cabala jewish mysticism sefirot kabala yichud kether ein sof adam kadmon

Play Episode Listen Later Oct 6, 2019 37:41

In the Tree of Life the first Sefirot is Kether (Keter), which means Crown, specifically royal crown or diadem. A Crown is separate from a body, placed atop a head....it is the point of connection, first thought or consciousness between Ein Sof and his creation. Website: https://theelectlife.org Don't forget to visit the website blog for more.

Keter Of Adam Kadmon (10/10/96)

Desire2Unite

Play Episode Listen Later Jul 31, 2019 93:19

Keter Of Adam Kadmon (10/10/96) by Desire2Unite

adam kadmon

Quantum Leap Book Club: Light Activating Matter A lifetime is a round trip.

Law of Attraction Radio Network

Play Episode Listen Later Jun 9, 2019 59:00

We begin as the primordial spirit, meet resistance and use this resistance to transform consciousness into cosmic possibilities. Then we return to God and recognize ourselves as a light being, the Adam Kadmon. In his book, “Mind Into Matter”, quantum physicist, Dr. Fred Alan Wolf describes the journey as heartfelt and beautiful to behold. The primal, all-inclusive spirit is within us all and can be perceived through deep, internal quietness. Here, we have access to all parallel worlds, all potential outcomes. In this episode of Quantum Leap Book Club, Pa'Ris'Ha's panel of international co-hosts discuss the new alchemy and how to use it to enhance everyday life. By changing our beliefs we discover the extraordinary in the ordinary. Tune in next week to hear Dr. Wolf's explanation of the many-worlds theory of existence. Http://loaradionetwork.com/Quantum-Leap

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The Adam Kadmon: Light Activating Matter A lifetime is a round trip.

Quantum Book Club

Play Episode Listen Later Jun 7, 2019

We begin as the primordial spirit, meet resistance and use this resistance to transform consciousness into cosmic possibilities. Then we return to God and recognize ourselves as a light being, the Adam Kadmon. In his book, “Mind Into Matter”, quantum physicist, Dr. Fred Alan Wolf describes the journey as heartfelt and beautiful to behold. The primal, all-inclusive spirit is within us all and can be perceived through deep, internal quietness. Here, we have access to all parallel worlds, all potential outcomes. In this episode of Quantum Leap Book Club, Pa’Ris’Ha’s panel of international co-hosts discuss the new alchemy and how to use it to enhance everyday life. By changing our beliefs we discover the extraordinary in the ordinary. Tune in next week to hear Dr. Wolf’s explanation of the many-worlds theory of existence. Http://loaradionetwork.com/Quantum-Leap

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Episode 73: Ten of Pentacles/Disks

Fortune's Wheelhouse

Play Episode Listen Later Dec 26, 2018 77:13

In this final card of the decanic minors, we arrive at the Lord of Wealth. Mercury governs the final decan of Virgo, sign of his rulership and exaltation. Therefore the 10 of Pentacles or Disks holds the culmination of our material realm: here our worldly goods reach their maximum accumulation, and our bodies come to rest. We return our legacies to the earth, a seed for the next generation. We have transmuted our corruptible flesh into alchemical gold, only to begin the cycle anew. In our conversation we discuss: the final stage of the Virgo maiden's journey, her meeting with her infernal or celestial bridegroom; Persephone and Hades, and the round trip ticket of mother and maiden. We give homage to Chthonic Hermes - Mercury the psychopomp as trickster and wizard, Loki and Gandalf. We consider Odysseus and Argos, dogs as conductors of souls, the Summum Bonum or Great Work, cosmic constipation, death and old age, the body as the temple of the spirit, Malkuth in Assiah, discrimination/discernment, avarice/idleness. memory palaces as the cluttered attics of Hermes, Conjunctio, Carcer, Spica, the archangel Sandalphon, Adam Kadmon, the hounds of Yesod, the flag of Winchelsea , Big Casino, the all-access pass of the caduceus, and the kingdom and the power and the glory forever and ever. To learn more about the suit of Pentacles or Disks, the world of Assiah, the crystallizations of the sephira Malkuth, the color schemes of the cards, and so much else, be sure to visit us at www.patreon.com/fortuneswheelhouse. You can also shop for Fortune's Wheelhouse T-shirts, mugs, backpacks, stickers, and more! at our RedBubble shop.

Episodio 87: il cielo dell'hype

Spremuta di Enganche

Play Episode Listen Later Oct 5, 2018 67:46

Puntata numero ottantasette, breve ma intensa. Complice l'assenza del Battaglion (coincidenze? Chissà cosa ne pensa Adam Kadmon), i tre rimasugli della squadra si sono dovuti dar da fare per ovviare ai tanti argomenti sul tavolo nonostante fossero a meno di un uomo. E dunque ecco un menu ricchissimo: tanta Serie A, a cominciare dal derby romano tra Roma e Lazio, poi la partitona di cartello tra Juventus e Napoli, un po' di Champions League con focus su un Ajax tornato apparentemente vagamente competitivo a livello continentale, qualche parola anche su Sassuolo e SPAL.Da una pazza idea di far l'amore con lui, realizzato da Edoardo Battaglion, Giuseppe Chiaramonte, Giorgio Crico e Federico Raso. Logo: Alberto Brusadelli Sigla di apertura: The Vivisectors - Vodka And BeerSigla di chiusura: Scomber - Déjà Vu

Episodio 87: il cielo dell'hype

Spremuta di Enganche

Play Episode Listen Later Oct 5, 2018 67:46

Puntata numero ottantasette, breve ma intensa. Complice l'assenza del Battaglion (coincidenze? Chissà cosa ne pensa Adam Kadmon), i tre rimasugli della squadra si sono dovuti dar da fare per ovviare ai tanti argomenti sul tavolo nonostante fossero a meno di un uomo. E dunque ecco un menu ricchissimo: tanta Serie A, a cominciare dal derby romano tra Roma e Lazio, poi la partitona di cartello tra Juventus e Napoli, un po' di Champions League con focus su un Ajax tornato apparentemente vagamente competitivo a livello continentale, qualche parola anche su Sassuolo e SPAL. Da una pazza idea di far l'amore con lui, realizzato da Edoardo Battaglion, Giuseppe Chiaramonte, Giorgio Crico e Federico Raso. Logo: Alberto Brusadelli Sigla di apertura: The Vivisectors - Vodka And Beer Sigla di chiusura: Scomber - Déjà Vu

Kabala Ciclo 2 - Kabala 2 3 Adam Kadmon

Rab Amram Anidjar 1

Play Episode Listen Later May 24, 2018 50:32

Kabala Ciclo 2 - Kabala 2 3 Adam Kadmon by Rab Amram Anidjar 1

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Kabala Ciclo 1 - Kabala 3 - Adam Kadmon

Rab Amram Anidjar 1

Play Episode Listen Later May 24, 2018 46:02

Kabala Ciclo 1 - Kabala 3 - Adam Kadmon by Rab Amram Anidjar 1

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HHMI ~ Yeshua the Creator ~ Pt 4 ~ Yeshua the Light of the World

Hebraic Heritage Radio Podcasts

Play Episode Listen Later Dec 10, 2017 25:00

The three columns of the sefirot have a male side, God the Father, and a female side, likened unto a mother, or the Holy Spirit. The reconciling of these two in between is called the “son of Yah”. The center column is likened to being the son, the Messiah, Yeshua. Let’s summarize what we have learned in this teaching: *Who we understand to be God the Father, He is explained as being “Ein Sof” *No one has seen God the Father *God the Father dwells in light that no man can approach *Ein Sof reveals himself through the 10 sefirot *Yeshua is Elohim and YHVH *Yeshua is the visible image of the “one without definition” (Ein Sof) *Yeshua is Adam Kadmon, the image of Ein Sof before Adam *Yeshua is the son of Ein Sof *Yeshua is the Jewish Metatron *Yeshua is the middle pillar of the Godhead *Yeshua is in the bosom of the Father *Yeshua created the heaven and the earth *Yeshua is the light of creation *Yeshua is the light of the world This teaching explains how the Rabbis view God the Father as being 'Ein Sof,' which means 'without definition' and how God the Father reveals Himself to a physical world through the Middle Pillar of the Godhead known as the 'Son of God.' Using a Jewish view of creation, this teaching answers the question: "Is Yeshua YHVH?" YES He is! For more Eddie Chumney teachings and beautiful worship music, visit us at our internet streaming radio station; http://hebrootsradio.com Visit our home page at http://hebroots.com Are you being blessed by these teachings? Please consider making a donation at http://hebroots.com and click the donate button. Thank you for listening!

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Rudolf Steiner, antroposofía y ocultismo

Theobroma

Play Episode Listen Later Sep 28, 2016 37:14

Rudolf Joseph Lorenz Steiner fue un pensador austriaco que incursionó en temas esotéricos. A él corresponde la cuarta frase que analizamos en esta serie de Theobromas dedicados a la libertad. En la presente emisión también hablamos del Adam Kadmon, mitos de creación, Carl Jung, Ortega y Gasset, individualidad, lenguaje, Francis Bacon, trueque, democracia, revolución, autogobierno y la comunidad de Cherán, entre otros temas. Acompáñanos en este último acercamiento al Folio Volanti número 3: “Pequeños tratados de la gran libertad”, mismo que puedes descargar en este link: http://goo.gl/33aC6K

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Border Nights, puntata 173 (Manuela Pompas-Tantra-Carpeoro-Chendi 03-11-2015)

Play Episode Listen Later Nov 4, 2015 213:10

Primo ospite della serata sarà Manuela Pompas è considerata una delle maggiori divulgatrici nel campo della ricerca psichica e spirituale in Italia. Ha scritto 20 libri, tra cui "Siamo tutti sensitivi", "Medianità","Reincarnazione, una vita un destino", "Stress, malattia dell'anima".Nella seconda parte parleremo del Tantra insieme a Jose' e Resya della scuola tantrica TantralovePoi a ruota libera con Paolo Franceschetti: sessualità, esoterismo, ruolo della persona negli eventi esterni. Stefania ci proporrà l'intervista realizzata con Carpeoro su papa Francesco, i gesuiti e l'Opus Dei, mentre Gabriella Mereu dialogherà con altri cinque ascoltatori che si sono prenotati. Maestro di Dietrologia ci parlerà di nuovo del caso Bossetti e del fantomatico furgone. Chiude l'ufologo Franco Chendi che fin dall'età di sei anni ha avuto esperienze di rapimenti e contatti alieni. Amico di Ade Capone e Claudio Cavalli si soffermerà sui lati oscuri della loro improvvisa morte che ha decimato la trasmissione Mistero. Una tragica seria iniziata con il suicidio del carabiniere Luis Miguel Chiasso che aveva scritto di essere il vero Adam Kadmon. Border Nights va in onda in diretta ogni martedi alle 22 su Web Radio Network. Per scriverci: bordernights@webradionetwork.eu blog www.bordernights.it gruppo Facebook Border Nights

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Border Nights, puntata 173 (Manuela Pompas-Tantra-Carpeoro-Chendi 03-11-2015)

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Play Episode Listen Later Nov 4, 2015 213:10

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Tiphareth - The Sphere of Beauty

The Hermetic Hour

Play Episode Listen Later Oct 9, 2015 56:00

Persephone Myth,Golden Age,Dark Gods,Grey Goddess,#144 & the Celestial Adam

Contrarious Live:Out Of The Dark

Play Episode Listen Later Aug 27, 2015

After being on Talkshoe last night for seven hours, Luminous got together with Chris McCombs early in the day to discuss events and characters of the "mythical" Golden Age. Along the way he dropped some major bombshells such as the forgotten hierarchy of 144,the idea that the Grey Goddess is ruling earth from a lesser heaven, the concept of a celestial (upper) Adam based on Proverbs 8:31 and the theory that Adam incarnated as Christ. NOTE: Evidence continues to emerge that Disney has a diabolical occult agenda to corrupt Americans and especially young children. What most people are unaware of is that they also have a record of revealing esoteric truths in a context that few people can relate to or process. Is it possible that Disney revealed secrets about the distant past and used the term "Silly Symphony" to deflect from the possibility that this is the actual truth? YOU decide: https://www.youtube.com/watch?v=5QfeqZkaDQs ALSO:Hollywood released a film with Tom Cruise in 1985 called "Legend" that has a number of essential elements of the Persephone Myth and the pre-Adamic Age of Gold which is presently available on YouTube. Note how the imprisoned Persephone figure is darkened in the Underworld and becomes the love interest of the Hades figure in Rev 6:8. The fact that she is referred to as "Lily" reveals that the heroine represents the celestial Lilith which Dave and Chris independently concluded is Persephone: https://www.youtube.com/watch?v=bO2lhpTMw9U MORE:In speculative Jewish theology the term Adam Kadmon "above" (Proverbs 8:31, literally "Adam" - Heb.) is distinguished from the inferior Adam Ha-Rishon "below" described in the book of Genesis. Here's an article on the so-called upper Adam in the Jewish Encyclopedia:http://jewishencyclopedia.com/articles/761-adam-kadmon Wikipedia has a more simplified article that's easier to understand: http://jewishencyclopedia.com/articles/761-adam-kadmon Notice how there is NO discussion of alternative interpretations of the celestial "Adam" figure in Proverbs 8:31 in historic Christianity. CONTD. If Dave can roll out of bed and reveal this much esoterica after seven hours on Talkshoe last night you have to seriously wonder what else is up his sleeve. Luminous ARCANA...cf. the Dictionary.com definition of Arcane:"known or understood by very few; mysterious; secret; obscure; esoteric."

Border Nights, puntata 140 (02-12-2014)

Play Episode Listen Later Dec 3, 2014 179:55

Primo ospite della puntata Ade Capone, autore di Mistero. Insieme a Paolo Franceschetti si parlerà della strana morte di Luis Miguel Chiasso e del suo ultimo messaggio su Facebook in cui si faceva riferimento ad Adam Kadmon. Del tema se ne occuperà anche Maestro di Dietrologia. Poi con l'attrice e produttrice porno Michel Ferrari, insieme alla mamma Alba Latella, si parlerà di erotismo e sessualità, tra trasgressione, controllo e concetto di libertà. Cura del proprio corpo e depressione saranno le tematiche affrontate da due ascoltatori. Chiude la parte a ruota libera. Border Nights va in onda in diretta ogni martedi alle 22 su Web Radio Network. Per intervenire: bordernights@webradionetwork.eu gruppo Facebook border nights, blog http://bordernights.blogspot.it

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Border Nights, puntata 140 (02-12-2014)

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Play Episode Listen Later Dec 3, 2014 179:55

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La Matrix Divina, Adam Kadmon e la trappola del "siamo tutti Uno"

Carlo Dorofatti Risponde

Play Episode Listen Later Oct 30, 2014 31:49

Puntata #17 di Giovedì 30 ottobre 2014 In questa puntata Carlo parla del concetto di "Spiritualità", di Ayahuasca, risponde a domande su Adam Kadmon, sulla Matrix Divina e sulle trappole della "New Age" come "religione" del Nuovo Ordine Mondiale. Per rivolgere domande inviare email a info@carlodorofatti.com - Per informazioni www.accademiaacos.it

Border Nights, puntata 134 (21-10-2014)

Play Episode Listen Later Oct 22, 2014 182:40

Nella prima parte della trasmissione ospite Ade Capone autore della trasmissione di Italia1 Mistero e del libro intervista ad Adam Kadmon. In collegamento anche uno dei volti di MisteroTv, Aurora Marchesani. Nella seconda parte intervento di Luca Monti, gran cerimoniere dell'ordine di Sooet con il quale parleremo dell'Ordine dei Templari, dei rapporti con la massoneria, del Graal, di Dante Alighieri e di molto altro. Infine domande&risposte con Paolo Franceschetti e la scheda di Maestro di Dietrologia. Border Nights va in onda in diretta ogni martedi alle 22 su Web Radio Network (www.webradionetwork.eu). Per intervenire: bordernights@webradionetwork.eu blog http://bordernights.blogspot.it gruppo Facebook border nights

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Border Nights, puntata 134 (21-10-2014)