Podcasts about Ein Sof

Episode Synopsis:Is the Illuminati just a group of maniacal human beings hell-bent on world domination, or is it really a secret occult group influenced by demonic forces and fueled by supernatural power centers?We talk about this and much more, including:Why were Synagogues created in Alexandria, Egypt and not in Israel?How did the Babylonian captivity introduce mysticism into the Jewish faith?What is it about the mystical interpretation of scripture that leads worshiping Ein Sof the snake in the tree?How does Kabbalah invert the Biblical Messiah, making Metatron the Anti-Christ?Why have presidents used Kabbalistic language in divulging their goals as Commander and Chief?Original Air DateJune 3rd, 2026Show HostsJason Spears & Christopher DeanOur PatreonConsider joining our Patreon Squad and becoming a Tier Operator to help support the show and get access to exclusive content like:Links and ResourcesStudio NotesA monthly Zoom call with Jason and Christopher And More…ORP ApparelMerch StoreConnect With UsLetsTalk@ORPpodcast.comFacebookInstagram

Tanya Chapter 48 opens one of the deepest questions in Kabbalah. If the Creator is Ein Sof, truly infinite, how does a finite world come into being?In this episode we walk through the Alter Rebbe's teaching on Tzimtzum, the condensation that allows infinite light to clothe itself inside creation. We look at why even the highest spiritual worlds are still considered limited, why a dollar and a trillion are equal next to infinity, and what the Rambam means when he says that G-d is the Knower, the Knowledge, and the Known.The practical key in this chapter is simple. The infinite light is not far away. It is not only surrounding the world from beyond. It is inside every layer of physical reality. The work is to start seeing it, and to choose the infinite in real moments of our lives, in our calling, our relationships, our healing, our money, and our day to day choices.LIVE Kabbalah Tanya Series, Chapter 48.Three takeaways:Tzimtzum is not punishment, it is a love mechanism. The infinite condenses itself so that something limited can hold a relationship with it. Without Tzimtzum, there is no us.Finite is finite. A dollar and a trillion are equal next to the Ein Sof. This collapses the inner ranking we run all day, the comparing, the not enough, the more than. Next to infinity, all of it is the same size.The infinite is already inside the physical. The Rambam's framing, that G-d is the Knower, the Knowledge, and the Known, means the life force inside this earth, this body, this moment, is Him. The work is not to reach it. The work is to see it.

The tzaddik feels the fire when he does a mitzvah. Most of us don't. Tanya tells us why that's okay — and why the unification happens anyway.We're picking up from yesterday's teaching about the reciprocal love between Hashem and the Jewish people — how God descended from His glory to take us out of Egypt, and how that closeness now gets activated through our Torah, our learning, our thought, speech and action.Today the Alter Rebbe brings a striking line from Asaf in Tehillim: "I am like an ignoramus, like an animal with You — and I am always with You." On the surface, it sounds like a confession of inadequacy. On a deeper level, it's the secret of the beinoni.The tzaddik's physicality is so refined that when he does a mitzvah, awe and pleasurable love flood through him — he tastes the unification with the Creator, an inner Da'at that holds both chesed and gevurah. Most of us don't feel that. We do the mitzvah and seemingly nothing happens. Like an animal who can't fathom what the human is using him for, we can't perceive what's actually transpiring spiritually.And yet — "I am always with You." The density of being human doesn't block the connection. Darkness does not hide from Hashem. The same Torah works on the soul of the ignoramus and the soul of the tzaddik, because we share one root in Ein Sof.We also open the deeper Kabbalistic layer — why even Chochmah of Atzilut is called behemah, an animal, compared to its Source; how the name Ban (gematria 52, like behemah) carries the rectification; and why Iyar — the month of the ox — is the right doorway for this teaching.f this lands, come sit in a Soul Mapping session. Link in bio.TakeawaysYou don't have to feel the mitzvah for it to do its work. The unification happens whether or not your nervous system registers it.The tzaddik's awe and fire isn't reserved for him. It's a function of refined physicality — that's a path, not a gate."I am always with You" is the beinoni's anthem. Connection isn't earned by feeling; it's structural.The stringency around "don't-dos" — chametz on Pesach, work on Shabbat — makes sense once you see we share one soul-root in Ein Sof. There's only one Torah, working on all of us.Even the highest wisdom is "an animal" compared to its Source. Humility scales all the way up.

In today's Tanya, we explore the deeper meaning of the blessing: “Who has sanctified us with His commandments.”The Alter Rebbe reveals that mitzvot are not only holy actions. They create a real union between the soul and the Ein Sof, the Infinite Light of G-d. Just as marriage creates a sacred bond between husband and wife, Torah and mitzvot bind the Jewish soul to its divine source.Even when a person does not feel it, at the moment of doing a mitzvah, the Infinite Light rests within them. This is why our sages teach that one should stand in the presence of someone engaged in a mitzvah — not only for the person, but for the divine presence revealed through them.

Czy kiedykolwiek czułaś, że czegoś Ci brakuje? Że jesteś w drodze do stania się lepszą, bardziej gotową lub bardziej „wystarczającą” wersją siebie? W tym poruszającym odcinku odkrywam prawdę, która ma moc całkowitej transformacji: już teraz jesteś całością.Inspirując się naukami Kursu Cudów oraz Kabały, zagłębiam się w zrozumienie iluzji braku i oddzielenia. Dowiesz się, czym jest koncepcja Ein Sof -> nieskończonego Źródła, z którego wszyscy pochodzimy oraz jak Tikkun wspiera rozwój naszej duszy poprzez życiowe doświadczenia. Porozmawiamy również o stanie bitachon, czyli głębokim zaufaniu do Boskiego planu, oraz o cudzie jako zmianie percepcji z lęku do miłości.Ten odcinek jest zaproszeniem do powrotu do swojej prawdziwej natury pełnej, doskonałej i nienaruszalnej. Odkryjesz, jak uznanie własnej kompletności wpływa na relacje, decyzje i sposób tworzenia w świecie, pozwalając żyć z poziomu miłości zamiast braku.✨ W tym odcinku usłyszysz:Dlaczego poczucie braku jest iluzją stworzoną przez umysłJak Kurs Cudów i Kabała prowadzą do tej samej duchowej prawdyJak zmiana percepcji otwiera przestrzeń dla cudówW jaki sposób uznanie swojej pełni transformuje życie i biznesJeśli ten odcinek poruszy Twoje serce, podziel się nim z osobami, które również potrzebują przypomnienia o swojej wewnętrznej pełni.Pobierz specjalne nagranie, które pozwala Ci się osadzać w prawdzie:https://www.malgosiaklonowska.com/medytacja

התוכן ברביעי דפ' צו מדובר אודות הכנת אהרן ובניו להקרבת הקרבנות, והשיעור דיום חמישי מתחיל ב"ויגש את פר החטאת וגו'" – הקרבת הקרבנות בפועל, שזוהי התכלית דבית המקדש והמשכן. ובלשון הרמב"ם בספר יד החזקה "בית מוכן להקריב בו קרבנות". ובעבודת ה': במשכן ובמקדש עצמם לא ניכר הפעולה היום-יומית על העולם, משא"כ ע"י ענין הקרבנות, כמו קרבן התמיד שבכ"י, שלוקחים דברים כמו בהמה ומלח שע"ע היו בחלק ה"רשות" של העולם, ועושים מהם קרבן, ש"רזא דקורבנא עולה עד רזא דא"ס"! וההוראה גם בזמן הגלות: אין להסתפק בכך שביתו הוא כבר "משכן לו ית'", אלא כל יום חדש שמגיע, הוא מתחיל אותו בהקרבת "תמיד של שחר" – הוא לוקח עוד ענין מעוה"ז הגשמי ועושה מזה קרבן לה'! וזהו המענה להטוענים מדוע תובעים ממנו ענין המבצעים? הלא יש לו כבר "משכן" ש"מוכן להקריב בו קרבנות"? – לא מספיק שיש לו "בית מוכן", כי "המעשה הוא העיקר" – צא ומצוא "מן הבהמה מן הבקר וגו'" לעשות מהם קרבן לה'!ב' חלקים משיחת פורים ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=26-03-2026 Synopsis Revi'i of Parashas Tzav discusses how Moshe prepared Aharon and his sons for offering the korbanos, while Chamishi begins with the verse, “He brought the sin-offering bull...” – the actual bringing of the korbanos, which is the ultimate purpose of the Beis Hamikdash and the Mishkan, as the Rambam writes in Sefer Yad HaChazakah, “A House… prepared for sacrifices to be offered within it.” In terms of man's divine service: In the Mishkan and Mikdash themselves, you don't see the day-to-day effect upon the world, in contrast to the korbanos, where every single day, physical things like animals and salt, which previously belonged to the realm of the mundane, are transformed into korbanos, where “the secret of the korban ascends to the secret of the Ein Sof.” This also serves as a lesson for the time of exile: it is not enough that one's home is already a Mishkan for Hashem. Rather, one must begin every new day by offering a “morning tamid” – taking yet another aspect of this physical world and turning it into a korban for Hashem. This is also the response to those who argue, why am I being asked to get involved in Mivtzoim and the like; after all, haven't I already built a “house…prepared for korbanos to offered within it”? The answer is that it is not enough to have a “house prepared,” because “action is the main thing” – one must go out and find the “animals, cattle and flocks” etc. and turn them into a korban for Hashem.2 excerpts from sichah of Purim 5738. For a transcript in English of the Sicha: https://thedailysicha.com/?date=26-03-2026 לע"נ ר' צבי אבא ב"ר חיים דובער ע"ה לרמן ליום היארצייט שלו ט' ניסן. תנצב"ה.נדבת נכדו ר' מענדל שי' לרמן

Para 6Spotify Notes . Torah 30:3 (Paragraph Vav)Big idea: Hashem created the world so we can attain השגת אלקות (hasagas Elokus) and live in relationship with Him. But because He is אין סוף (Ein Sof) and we are בעלי גבול (ba'alei gvul), the gap seems unbridgeable. The answer is צמצומים (tzimtzumim). Not for concealment, and ultimately transmission and gilui. Malchus has two functions. It contains and defines, and it also enables expression. When Malchus is pure הִתְבַּטְלוּת (hisbatlus), לית לה מגרמה כלום (leis lah m'garmah klum), it reflects like the moon reflecting the sun. That is מלכות דקדושה (Malchus d'kedusha). When the vessel takes on “identity,” and perceived intependence the whole transmission becomes warped. That is Malchus in גלות (galus), and the same “pieces” that are potentially kedusha become reoriented as מלכות דסטרא אחרא (Malchus d'sitra achra). The sharp example is secular “wisdom” like science. It can be a כלי to reveal Hashem, but when it becomes a closed framework that claims independence from the Creator, the greatest potential for gilui becomes the greatest concealment.Arba Malchuyos and the rescue mission: How it gets repaired: Chesed cuts Malchus away from the ארבע מלכויות and returns it to its source. Avraham Avinu embodies this repair. He is סונא בצע (sonei betza). He rejects spoils. He pursues the ארבע מלכים and restores Malchus to kedusha. He is the עמוד האמונה (amud ha'emunah) because he can see unity inside the world's pieces. From Avraham flows the “four sons” framework, and a major teshuvah theme emerges. True teshuvah includes asking forgiveness even for what you do not know you did wrong. Otherwise teshuvah is still confined within your own דעת (daas) and your own box.Shalosh Regalim, simcha, and restoring Ohr Panim: The life-force of Malchus d'kedusha is אור הפנים (ohr hapanim), accessed through the שלוש רגלים (shalosh regalim) and שמחת המצוות (simchas hamitzvos). Amalek represents the center of purposelessness and ליצנות (leitzanus). Shmuel “cuts” Agag, symbolically slicing the כוח of the four distorted malchuyos and reattaching Malchus to kedusha. The regalim restore alignment, rebuild the vessel, and reopen the channel so sechel elyon can once again enter sechel tachton with integrity.

The Creator defies any description, nor can a mortal understand Him or His workings in any way. Kabbalistic terminology refers to Hashem as Ein Sof, "The Infinite," for there is nothing tangible or finite about Hashem. Since the human intellect is both tangible and finite, it can neither grasp Hashem nor comprehend His incorporeality. Why is this concept so difficult for people to accept?

Kingdom Kome was my guest on this episode, he just dropped a new album called Alchemy 2 : Ein Sof with production by Onaje Jordan at the end of March 2025 so we had to talk about that, growing up in Miami, upcoming projects, vintage collectibles, & much more. Check out the new album, his previous 20+ albums, & lots of other merch at kingdomkome.bandcamp.com/merch !

The soul in the brain yearns to connect with its source, the Ein Sof, or Divine Light of the Infinite One. Yet if it succeeded, it would be instantly rendered into nothingness. When "Chaba'd" races toward the Ein Sof, the "Keter" stands in the way. A tremendous collision occurs, but something wonderful happens…

With Rabbi Choni Friedman from Pittsburgh, PASupport us here  We are excited to launch a Shir Hashirim Weekly Daf Cycle to be learned in addition to the Daily Daf of Torah Ohr in order to finish the entire Torah Ohr / Likkutei Torah in one year!“Shir Hashirim asher l'Shlomo, yashekeini m'nishikas pihu, ki tovim dodecha m'yayin”Hashem is called Chosson, and BN”Y (collectively and individually) are called Kallah. Chosson implies hashpaah: Hashem gives Himself to BN”Y through Torah.Kalah implies 1) nullification, and 2) desire.In Krias Shemah, there are two types of MS”N. The first is related to “Echad”, and the second to “B'chol nafshecha”.Q1- what are these two types of MS”N?Q2- what is the difference between the two?Q3- if the first one implies complete bittul, how does one then have the second one, which is a result of realizing that Hashem is the source of one's life?A1/2/3: The first kind of MS”N occurs when one contemplates the fact that from the perspective of Ein Sof, nothing exists outside of Hashem (Echad). From this perspective, Chillul Hashem= identifying something as being separate/distinct from Hashem, including one's own self. One's desires are completely nullified, and all that is left is one's desire to be enveloped in Ein Sof (mi li bashomayim). (This is the perspective of YICH”I)The second type of MS”N comes when one is aware of one's self and the world as separate from Hashem, but desires to come close to Hashem. In between these two types of MS”N (and the source of the latter) is Boruch shem, which represents the way Hashem is invested in creating the world, and yet at the same time, the world is not really separate from Elokus (This is the perspective of YICH”T)Through this, we can go from the level of echad to the level of bchol nafshecha. The two types of Kallah correspond to two types of Chosson.The first type of Chosson (we will discuss the second type next week)We need to understand the idea of “shmo hagadol”, “hu ushmo bilvad”:Hakadosh Baruch Hu= Atzmus. “yoshev v'osek b'Torah”= the way Atzmus invests itself in Torah. At the deepest level, Shmo=Yicholes. This is shmo Hagadol, which is infinite. Creation only comes from a progression of SHSH”T+Tzimtzumim (which allows for there not to be any change in Hashem, and for the world to be limited). There is the way Torah exists in Atzilut (Oraysa m'Chochma…) and there is the higher level of Torah (Taamei Torah) which is beyond Atzilus and is rooted in Taanug (Kesser). This is called the “song of Torah” (raninah d'oraisah) and is expressed in the musical notation of Torah, which is higher than the letters of Torah.“Shirah”= the way each level of SD”H ascends to the level above it, in a way of RTV”S, oleh v'yored. This is the level of Kalah. Through this, we reach the raninah d'Oraysa=Shmo Hagadol=Oneg HaElyon, Chosson.“Asher l'Shlomo”: Shalom= peace, unity between Hashem and the world. This occurs through Torah/Taanug. “Yashkeini m'nishikas pihu”: Hashem's investment of Himself into (Taamei) Torah. Just as neshikin implies an expression of love that is beyond language and can only be expressed in a physical act, so too, Torah represents the deepest expression of Hashem's love towards BN”Y, and His desire to connect to them through His confining (Tzimztum) of Himself in Torah, Shmo Hagadol.ConceptsHashem= Chosson, BN”Y= KallahTwo types of MS”N= YICH”I/YICH”TTorah is the deepest expression of Hashem's desSupport the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE) ★ Support this podcast ★

התוכן [המשך] והביאור [מדוע לכר"ב עם נח הוצרך להיות ריח של מס"נ] עפ"י המבואר בענין "ויזכור אלקים את נח גו'" (שזה הי' עוד לפני וירח ה' וגו') שזכרון זה הי' מצד האהבה פנימית ועצמית, וזהו היתה הסיבה והכוונה פנימית גם להכר"ב עם נח על קיום העולם – שהנהגת העולם תהי' באופן של "לא ישבותו" שבזה מתגלה הענין ד"אני ה' לא שניתי" שמצד כח הא"ס, ובאופן שכל עניני העולם יסייעו לישראל בעבודתם באופן ד"לא ישבותו". והמשכת אמיתית הענין דא"ס הוא ע"י העבודה דמס"נ דוקא, שלמע' אפי' מעבודת הקרבנות, ולמע' אפי' מעבודת הקטורת, ועד לשלימות המס"נ בדרא דעקבתא דמשיחא, שלא מתחשבים עם כל ההעלמות וההסתרים ומניעות ועיכובים, ועומדים חזק על מעמדם באופן ד"סלה", למעלה משינויים; ע"י החלטות טובות בחודש תשרי לעבוד את ה' בתוקף, "אַז קיין זאַך וועט אים ניט קענען רירן", ובשמחה גלוי' (שפורצת כל הגדרים) – עי"ז נמשך מלמע' הענין ד"לא שניתי", ומתגלה הכוונה פנימית דטבע העולם לסייע לישראל בעבודתם גם בחיצוניות העולם וכו'.ב' חלקים ממאמר ד"ה וירח הוי' וגו', מוצאי ש"פ נח, אור לז' מרחשון ה'תש"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=01-11-2024 Synopsis The reason (why the covenant with Noach required the aroma of mesiras-nefesh): On the verse “And Hashem remembered Noach etc.” (which took place even before “Hashem smelled the aroma etc.”), it is explained that this remembering came from the inner, essential love; this was the cause for, and inner purpose of, the covenant made with Noach regarding the existence of the world as well: that the world should operate in an “unceasing” manner. Meaning, the eternalness of the Ein Sof and the fact that it is not subject to change should be revealed in the world in such a way that the world assists the Jewish people to perform their divine service in an “unceasing” manner. And this level of Ein Sof is drawn down specifically through the service of mesiras-nefesh, which transcends the service of the Korbanos, and even the service of Ketores. Especially the mesiras-nefesh of the generation of the footsteps of Moshiach, which despite all the concealment and all the challenges still stands strong “forever,” without any change. By deciding during the month of Tishrei to serve Hashem forcefully, in such a way that nothing can weaken one's service, and doing it with revealed joy (which breaks through all barriers) – we draw down the level of “I have not changed” above, and reveal the inner purpose of the world's nature – to assist the Jewish people in their divine service.2 excerpts from Maamar Vayarach Havayah, Motzaei Shabbos Parashas Noach, night of 7 Marcheshvan 5740 (continued) For a transcript in English of the Sicha: https://thedailysicha.com/?date=01-11-2024 לזכות יהושע אברהם בן בתשבע שי' ליום ההולדת שלו ל' תשרי - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות

La 3ra. Esfera CELESTIAL Los Mundos, OLAMOT La Cabala distingue entre diferentes planos de existencia que enlazan sucesivamente a la esencia divina infinita (Ein Sof) con nuestra creación física finita. La palabra en hebreo "Olam", que se usa para definir a estos “planos de Existencia” se traduce como “mundo” y proviene de un verbo que significa ocultar. En otras palabras se puede decir que cada mundo, o plano de existencia, es un ocultamiento de su estado precedente. Y el mundo superior es a su vez generador y causante de su inmediato inferior, esto se denomina en la Cábala “Concatenación”. En la Cábalah clásica o “pre-Luriánica” se describen cuatro mundos. En el sistema “luriánico”, se habla de cinco mundos. Aquí un plano más alto, el quinto llamado “Adam Kadmon”, cuya traducción al español es: “Nivel de Dios-manifiesto”; media entre el Ein Sof, y los cuatro mundos inferiores. Justipreciemos la declaración …

Kabbalah is much more than ancient Jewish mysticism; it's a complex tapestry woven from threads of Orphic mythology, Gnosticism, and Platonic philosophies. Join us as our distinguished guest, a leading expert in Judaism and Kabbalah, reveals the profound and sometimes unsettling intersections of these traditions. Discover how Jewish scholars like Philo of Alexandria integrated these diverse influences into concepts such as Tohu Bohu and Tikkun Olam, and uncover the esoteric symbolism hidden on the U.S. dollar bill that links Kabbalistic and Greek traditions.Throughout the episode, we delve into the intricate connections between Kabbalah and Neo-Platonic philosophy, particularly the doctrine of emanation from the divine Ein Sof through the Tree of Life's Sephirot. Learn how Kabbalists interpret allegorical tales like Jacob's Ladder as a journey of spiritual ascent and descent, aiming for an ecstatic reunion with the divine source. Our exploration also touches on the Masonic roots of the imagery on the American dollar and its ties to Jewish mysticism, unveiling a quest for ultimate unity in the universe.In the latter part of our discussion, we turn to the innovations of Isaac Luria, who harmonized Genesis' chaos with Greek primordial matter concepts, and introduced the notion of divine sparks and the hidden Sephirah, Dayat. These teachings propose that Jews, seen as divine sparks, can ascend through Torah study, while Gentiles are depicted as embodiments of darkness. We conclude with a critical examination of how Kabbalistic beliefs outline a cosmic order maintained by continuous Torah study, positioning Jews as pivotal in the creation of a world to come. Tune in for an episode that challenges conventional understanding and offers a deep dive into the mystical and metaphysical realms of Kabbalah.Find Us & Follow, Likes n Share helps our Reach.-Amos37 Website-Amos37 on Facebook-Amos37 on Instagram-Amos37 on Rumble-Amos37 on Gettr-Amos37 on Gab-Amos37 on Parler

Can Kabbalistic mysticism and New Age ideas secretly infiltrate modern Christianity? Join us for a thought-provoking conversation with Deanne Loper, the author of "Kabbalah Secrets Christians Need to Know," as she uncovers her journey from the clutches of the occult to a transformative born-again Christian experience. Alongside Tony and Joni Stahl, we peel back the layers of how influential figures like Helena Blavatsky and Alice Bailey have subtly embedded esoteric doctrines into Christian teachings. You'll gain a deeper understanding of the controversial Noahide laws and the importance of vigilance in discerning truth from deception.We live in a time when false teachings are infiltrating Christian Theology at a rapid rate. This important book exposes one of the greatest threats to pure Biblical Christianity. Deanne uncovers the deception by giving a detailed description of what Kabbalah is and equips believers to recognize it in its morphed form of Christianity. The evidence shows that the god of today's Babylonian and kabbalistic Judaism is NOT the God of the Bible and that the current convergence of Christians coming under rabbinic authority will bring them not to the one true God of the Bible but to the subservience of the god of Kabbalah – Ein Sof – and to its hierarchy of gods.DeAnne's book: https://www.amazon.com/Kabbalah-Secrets-Christians-Need-Know/dp/1095680005In our exploration, we tackle the intriguing connections between Kabbalistic prophecies and biblical prophecies, delving into texts like Daniel, Ezekiel, and Isaiah. We shed light on historical false messiahs such as Simon Bar Kokhba and Shabbatai Zevi and their impact on Jewish history, all while examining a specific prophecy from the Zohar. Get ready to challenge your perceptions as we discuss how these mystical traditions align with Freemasonry's complex cosmology, the symbolism of the six-pointed star, and the profound implications of the Sephirot tree.Our discussion doesn't stop there. We probe into the troubling blend of Kabbalistic mysticism with contemporary Christian movements, spotlighting notable figures like Jonathan Cahn and the influence of books like "The Return of the Kosher Pig." By tracing these occult teachings' subtle presence in mainstream Christianity, we stress the need for a rigorous return to biblical study and discernment. Don't miss this compelling episode that promises to arm you with the knowledge to navigate the spiritual complexities of our time.See Video Presentaion:https://rumble.com/v1ism4t-the-deception-of-kabbalah-infiltration-of-the-churches-and-christianity.htmlAdditional Videos:Kabbalah Secrets Exposed - Jewish Mysticism & The Tree of Lifehttps://rumble.com/vymgvd-kabbalah-secrets-exposed-jewish-mysticism-and-the-tree-of-life-part-1-of-2.htmlThe Kabbalah & Satans Stragems (Occult Perversion) https://rumble.com/vypf1q-the-kabbalah-and-satans-stragems-occult-perversion.htmlFind Us & Follow, Likes n Share helps our Reach.-Amos37 Website-Amos37 on Facebook-Amos37 on Instagram-Amos37 on Rumble-Amos37 on Gettr-Amos37 on Gab-Amos37 on Parler

Rav Pinson revealing a profound teaching of the Zohar on the Parsha of Tzav --- Support this podcast: https://podcasters.spotify.com/pod/show/ravpinsonpodcast/support

Tetzaveh - Feeling the Ein Sof in this World

התוכן ואלה שמות בני ישראל וגו'. ומדייק אדה"ז: 1) הרי בפ' ויגש נאמר כבר ענין בואם למצרים? 2) מהו ההקדמה "ואלה שמות בני ישראל"? ועוד. ומבאר: דבירידת מצרים היו ב' ירידות ("ירוד ירדנו"), ובגאולת מצרים היו ב' עליות ("אעלך גם עלה"). והעלי' הב' רומזת על גאולה דלעת"ל. בפ' ויגש מדובר ע"ד הירידה והעלי' הא' (ממצרים), ובפ' שמות מרומז ע"ד הירידה לגלות והעלי' הב' ע"י משיח צדקנו. וכמו שתכלית גלות מצרים היתה כדי לזכות לקבלת התורה, עד"ז כדי לזכות לגילוי פנימיות התורה לעת"ל ה"ז ע"י "בחומר – דא ק"ו, בלבנים – דא ליבון הלכתא" דלימוד התורה בזה"ז. כי התורה שהיא שמותיו של ה' היא הכלי שהנשמה תוכל לקבל הגילויים ("שם") דלמע'. וזהו מ"ש בזהר שכל התומ"צ הוא "לאתקנא רזא דשמי'", להמשיך בחי' השמות בגילוי למטה. והעיקר את בחי' "שמו הגדול שהוא בחי' א"ס", דהכוונה בזה היא על בחי' האור שהוא א"ס [ולא של א"ס]. וכ"ז בא ע"י העבודה בזמן הגלות, הירידה למצרים, שעי"ז מגלים את ה"רזא דשמי'" ("ואלה שמות") שיהי' לעת"ל.חלק מהמאמר ד"ה ואלה שמות מוצש"ק פ' שמות, כ"ג אור לכ"ד טבת, מבה"ח שבט ה'תש"מ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=31-12-2023 Synopsis “And these are the names of the sons of Yisrael etc.” The Alter Rebbe asks a number of questions on the verse, among them: 1) Parashas Vayigash already discusses their descent to Egypt? 2) What is the point of the preface “And these are the names of the sons of Yisrael”? He explains that when the Jewish people went down to Egypt, there were two descents (yarod yaradnu), and when they left Egypt, there were two ascents (a'alcha gam aloh). And the second ascent alludes to the future Redemption. Parashas Vayigash discusses the first descend and ascent (from Egypt), while Parashas Shemos alludes to the second descent into exile and the second ascent, through Moshiach Tzidkeinu. Just like the ultimate purpose of the exile in Egypt was to receive the Torah, so, too, in order to receive the inner dimension of the Torah in the future – there must be “bechomer – this refers to kal v'chomer; uv'leveinim – this refers to libun hilchesa” – Torah study in this era. Because Torah, which is the “names of Hashem,” is the means by which the soul receives the revelations (“names”) from above. And this is the meaning of the Zohar's statement that all of Torah and mitzvos is “to repair the secret of My name” – to bring down the level of Divine names to be revealed in this lowest world. And the main thing is the level of “His Great Name,” which is the level of Ein Sof, which refers to the level of light which is itself Ein Sof (and not merely the light of Ein Sof). All this happens through our Divine service during the time of exile, the descent to Egypt, through which we reveal the “secret of My name” (“And these are the names”) in the future.Excerpt from Maamar V'eileh Shemos, Motzaei Shabbos Parashas Shemos, 24 Teves 5740 For a transcript in English of the Sicha: https://thedailysicha.com/?date=31-12-2023 לזכות מרישה מרים בת חי' שרה שתחי' וויינבוים ליום הולדת שלה ח"י טבתלשנת ברכה והצלחה, ואריכות ימים ושנים טובות‏

Human & Holy is currently on a season break! Season 4 of the podcast launches on Sunday, Nov. 26. Today's episode is a re-airing of one of our most popular episodes from the first season of the podcast. || In this episode, I interviewed Dena Shusterman, about how her understanding of Ein Sof, G-d's limitlessness within the world and her own self, empowers her to make choices beyond her perceived limitations. She talks about expanding her family, stretching herself financially, and sometimes, scaling back in one area in order to expand in another. Listen to this episode for a grounded perspective on what it means to be tapped into an infinite source. || To sponsor an episode of Human & Holy in Season 4, visit humanandholy.com/sponsor or email us at info@humanandholy.com. To join our online community, visit humanandholy.com/community. To become a patron of the podcast, visit patreon.com/humanandholy.

Tanya explains in which way the energy of the Ein Sof manifests and radiates in the various level and worlds

All the multitude and diverse created beings (Yesh) come into existence through the “letters” of Malchus of Atzilus, which is known as “the mouth of the L-rd,” for it is in Malchus of Atzilus that the energy of Ein Sof manifests. The process of creation that originates from Malchus of Atzilus is termed “birth.”

A “diluted” radiation of the G-dly creative energies manifests its abilities in the physical earth, where one sees that it continuously causes to sprout “something out of nothing.” And this is because of its unique relationship that it has with the encompassing light of the Ein Sof and with the radiating energy of the Kav—that in the lower worlds there is a surge in the G-dly energy through a “reflective light” (Or Chozer).

The vessels of Sefiros in Atzilus are one with Ein-Sof (i.e. Infinite G-dliness) hence having creative poser. Nonetheless, within themselves they have an evolutionary process, similar to created entities, albeit minus the sense of independence.

ליל שישי ערב שבת וארא - ביידיש - עם חבורת אור אין סוף בערמאנט מונסי

Every Jew has a soul which stems from the holy sefirot. Ultimately each soul is animated by the light of the Ein Sof by way of the soul's faculty of wisdom (chochmah.. The Alter Rebbe now goes on to explain why it is chochmah that is the original recipient of the light of the Ein Sof. The explanation is based on a discussion of the nature of the soul's faculty of wisdom

The extraction and refinement of sparks is primarily accomplished through prayer, even though the study of Torah is loftier than prayer. For prayer involves the elevation of the sparks of Tohu to their most supreme source there and from there even higher to the Ein Sof.

In order to “enable” the Ein Sof-light, by definition infinite, to create worlds, which are finite, an intermediary is needed—to bridge the chasm between infinity and finitude. This intermediary, Torah,1 is alluded to in our opening verse, “He enwraps [Himself with] light as [with] a garment….”2

In relation to the Ein Sof-light, which totally transcends time and space, there exists no difference between heaven and earth; G-d is found equally in heaven and upon the earth.

The Arizal explains this through the doctrine of tzimtzum: The Ein Sof-light “departed”—i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.

There is a marked similarity between the soul pervading the body and Ein Sof permeating all the worlds: Just as in the analogy, the soul is found within and suffuses the entire body, in a parallel manner, Ein Sof fills and is found in all worlds.

In the chapter that follows, the Alter Rebbe describes yet another manner of attaining the level of lishmah, of performing Torah and mitzvot with the innermost feelings of one's soul. This approach consists of utilizing the third of the primary spiritual emotions, namely, compassion—the attribute of tiferet (lit., “beauty”), which is the distinctive characteristic of our forefather Jacob—as follows. Before engaging in Torah and mitzvot, a Jew should arouse in his mind the attribute of compassion for the divine spark of his soul. For the soul had to descend from its source, from the most lofty of spiritual heights, to the nethermost level in order to garb itself in a body whose life-force derives from kelipot and is as distant as possible from G-d. This is all the more so if the individual caused the “Exile of the Shechinah” through improper thoughts, speech, or deeds. With this sense of spiritual compassion, he should study Torah and perform mitzvot, for they enable the soul, with the Divine spark that animates it, to return to its source in the blessed Ein Sof.

Maamer Basi L'gani 5722 #2: This is a text-based class on a Chassidic discourse, a Maamer, by the Lubavitcher Rebbe, Basi L'Gani 5722(1962). This is the second class in the series. This class was taught by Rabbi YY Jacobson on Sunday, 22Teves, 5782, December 26, 2021, in Pomona, NY.

Visit www.ProjectLikkuteiTorah.com for more resourcesOn the posuk “ki toc dodecha m'yayin”, Chazal explain “areivim ali divrei sofrim yoser miyaina shen torah”. What is the meaning of this explanation? And whay do we say “ali” and not “li”?There are two types of love for Hashem: The love that results from our recognition that Hashem is the source of creation and of our individual existence in particular (ki hu chayecha). However, this love is not at the level of Mesiras Nefesh, Bchol Nafshecha, because it is 1) rooted in our reason and 2) relates to the aspect of Hashem that is invested in creation (Chochma).The love that is innate to every Nefesh Elokis, which is has a natural desire to be one with Hashem, above all reasoning. This level of Love relates to Ein Sof (beyond Chochma), and is always present in a hidden state in every Jew. The way to reveal this level of love is through Torah and Mitzvos, “yaina shel torah”, which come from Hashems' Ratzon, beyond Chochma.Mitzvos draw down the level of MMK”A. However, the brachos that we make on Mitzvos come from the level of SOK”A (ali). The meaning of birchos hamitzvos: “Baruch Atah”= drawing Ein Sof into Shem Havayeh, the general framework of Seder Hishtalshelus.“Elokeinu Melech HaOlam”= drawing into Malchus, and ultimately our world.“Asher kidshanu…..”= the way Atsmus/Taanug is invested in Mitzvos.The Bracha has aspects of Ratzu v'Shuv, which is necessary to draw down anything from above, because all expressions of Hashem occur in a manner of Ratzu v'Shuv. Two types of Love for Hashem: 1) because He is the source of your existence, 2)Because you just can't be separate.Mitzvos vs. Birchas Hamitzvos.Libcha Yehegeh“Libcha yehege aima, ayeh sofer ayeh shokel”. Kav is the measuring function of Hashem: it decides how much has to go where, when (sofer, shokel). So too, Torah and Mitzvos are limited expressions of Hashems will in this world.One could think that the limited nature of these things implies that they are in some way sperate from Hashem, who is limitless and beyond definition. “Ayeh sofer, ayeh shokel”= Ayeh= Sovev Kol Almin. This means that the limiting and constraining aspect of Hashem is not distinct from (or a distinct power within) Hashem, but rather is rooted specifically in Hashem's Infinity.“Libcha yehegeh aima”= when one realizes that every aspect of existence, including his particular physical needs, comes from the deepest level of Hashem, he will be filled with awe, and will simultaneously disregard his fear of not having all that he needs. The limited expressions of Hashem come from His Unlimited nature, and thus are not sepeartye from Him in any way. Habaim Yesharesh Yaakov Part 1“Habaim yesharesh Yaakov, yatzitz uperach Yisroel”. Q1- what's the connection between yesharesh and Mitzrayim?Q2- Why is Yaakov connected to Briah and Yisroel to Yetzirah; seemingly, it ought to be reversed?The purpose of creation is for BN”Y, “reishis tvuascha”. Q: What is the meaning of “tvua”?Mitzvos= levushim (in Gan Eden). A neshama needs to fulfill of the Mitzvos. Mitzvos are also referred to as “peiros”.The meaning of DB”T.The unique qualities of Mitzvos and Neshamos.  Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Baruch Epstein from Chicago, ILwww.projectlikkuteitorah.comTo understand the meaning of the two descents of Yaakov and the two ascents of BN”Y, and how this plays out in Kedusha itself, we need to understand the following.Sh'mo Hagadol= Shem Havayeh. This name describes the process through which Ein Sof manifests itself in/through all of reality. A mashal for understanding this would be the way words originate in and express one's thoughts, which are in turn rooted in one's emotions and one's ideas. Although the words “leave” the person through the act of speech, they still convey the person's very self; his thoughts, emotions, and even his ideas.On the one hand, we say creation is the product of Hashem's Chochma (Wisdom). On the other, we say it is the product of Hashem's Dibbur (Speech).  The way Ein Sof expresses itself in Chochmah, before being invested into even the highest worlds, is called Yisroel (li rosh). The way it invests itself in the worlds (through Malchus=Aretz=Dibbur) is called Yaakov (yud akev), the way Chochma expresses itself in creation. The first level of this investment of Chochmah occurs in the higher, hidden worlds. This is the first descent of Yaakov mentioned in Parshas Vayigash.In Galus we do not experience Hashem as the true basis of reality; we perceive reality as being distinct from Hashem. This is what Paroh meant when he said “I do not know Hashem”: I do not know of the way Hashem exists beyond Nature. This level of Nature stems from the level of Speech mentioned above. However, just as we are capable of forming new ways of expressing ourselves in language (through our mind), so too Moshe, who is from the level of Chochma, was able to cause a shift in the nature of reality through his miracles.  In order to achieve any kind of revelation, there must first be a stage of concealment, and the two are always commensurate. Thus, the revelation of (the Torah of) Moshiach requires that we experience a deeper and longer Galus than even Mitzrayim. But, the revelation will be that much greater, from a level that makes Havayeh look like Elokim (this is the real level of Shem Hagadol). Q: if the descent of Yaakov into Mitzrayim causes/reflects the descent of Ein Sof into the hidden and revealed worlds, if it is part of the process of creation, then in what way can it be described as Galus?A1: Galus=Sleep=The closing of one's eyes. The fact that we cannot perceive the effects of our Torah and Mitzvot (although their effect is perceived by Hashem) is the primary quality of Galus. (Perceptual Galus)A2: The level which is now animating the world is not that of pure Chochma Ilaah (Yisroel), but the way it passes through a Tzimtzum (Binei Yisroel/Yaakov). This is what causes the world to seem separate from Hashem; if Chochma itself were invested in the world, Hashems presence would be obvious and would change the natural order. (The root of Perceptual Galus in Seder Hishtalshelus) ·       Yisroel (Sabah)=Li Rosh= NeHI d'Chochma (which becomes Mochin d'ZA)·       Yisroel (Zutah)= Z”A/Machshavah/Middos·       B'nei Yirsroel= Hamshachas Z”A b'Malchus/Dibbur (Yaakov)Concepts1.      Speech (otherness/plurality ) vs. Thought (selfhood/unity).2.     The unity of Speech and Thought.3.     Galus is less a change in reality than a change in our perception of it.(ososeinu lo ra'inu). Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Baruch Epstein from Chicago, ILBeginning the discourses on the book of Shmos!“v'Eileh shemos bnei Yisroel habaim Mitzrayma, es Yaakov, ishh u'beios bau”.Q1- Why do we repeat this descent of Yaakov into Egypt? We already mentioned it in parshas Vayigash!Q2- We need to understand the differences between the two descriptions of the descent of the BN”Y into Egypt.There are two stages in the descent into Galus and the ascent into Geulah. Yetzias Mitzrayim (YM) was only the first stage of Geuala. The second stage is Moshiach.“kimei tzeyscha m'eretz mitzrayim, arenu niflaos”: There is a correspondence between the redemption from Egypt and the Final Redemption. Just as our slavery in Egypt was a necessary stage before we could receive the Torah, so to our current “slavery” (and specifically, our intense study of Torah) leads to the revelation of the Hidden Torah (Taamei Torah)=Knowledge of Hashem=Moshiach.To elaborate:The Neshama's descent into this world is for the sake of an ascent, which is experienced in Olam Haba/Gan Eden, and which has infinite, ever-ascending levels (“mishubach umifuar adei ad shmo hagadol”). The preparatory cleansing process of Gehenom was swapped, by Avraham, for Galus.The neshama, as a created and limited being, cannot both retain its individual existence and come into direct contact with/experience pleasure from Hashem Himself. Rather, it experiences the pleasure of Gan Eden through Torah (Chochma, and ultimately Kesser).There are three parts of Torah (specifically, Halacha), each of which expresses/relates to Hashem in a different way. The highest level is that of Mishna, which is the most expressive of Hashem's Will (Ratzon) and Wisdom (Chochma). On a lower level are Braisos, which were not included in the Mishnah. The third level is that of Gemarah, in which the Halacha (i.e. Hashem's Chochma/Ratozn) is not clear. Through our study and Halachic conclusions, we draw down the deepest levels of Hashem's Wisdom into Gemarah, ourselves, and the world. Now we can understand the meaning of the statement of the Zohar that “the purpose of Torah and Mitzvos is to cause a unity in Hashem's Names”: There are seven Names of Hashem, which correspond to the seven lower Sefirot. Through Torah and Mitzvot, we cause 1) each individual name (a limited expression of Hashem) to be revealed, and 2) the general expression/unity of Havaya/Adnoai, which expresses Ein Sof throughout all the Sefiros. This deepest expression of Ein Sof can only be achieved in this world, through the Torah and Mitzvos performed by BN”Y.“v'Eileh shemos bnei Yisroel habaim Mitzrayma,”= the way we cause an expression of Hashem's Names into this world, through Torah and Tefillah. However, in Galus, these expressions are not revealed in the world.ConceptsThere is a correspondence between the redemption from Egypt and the Final Redemption.The value of deep Torah study.For more resources, visit www.projectlikkuteitorah.com Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

w/ Rabbi Dovid Leib Shmerling from Melbourne, AUEnd of Biur Inyan Rani V'Simchi #2Bas Tzion= the way Malchus descends into BIY”A and the Ayin Sarim, in order to elevate them. This happens during Galus. In the times of thr BH”M, Malchus (and thus Atzlius) is whole, complete, and the Ayin Sarim are automatically battul to Kedusha.The Navi is coming to tell us that even in Galus, there can be both rinah and simcha by Bas Tzion. This happens through an Isarusah dil'Eilah which comes about on its own (ish ish= no ISADL”T). Even though its not from our own effort (which usually implies that its effect will be Makkif), it effects us in a way of Pnimius.“Mi K'Hashem Elokeinu hamagbihi lashaves hamashpili liros bashomayim uv'aretz”“ki ner mitzvah v'Torah or”, “ner Havayah nishmas adam”. Both Mitzvos and the Neshamah are compared to a candle. We need to understand the comparison.The Candle: The main part of a candle is the wick, which anchors the flame. However, for the flame to last over time, there must be oil, which feeds the flame (and is destroyed as a result). On the other hand, oil itself cannot feed the flame. The wick is that which serves as an intermediary between the flame and its fuel.The Neshama as Candle:“v'ahavata…bishnei yitzarecha”. What does it mean to convince the Yetzer Hara to love Hashem?There are two nefashos: NH”E and NH”B. The main aspect of each Neshama is its cognitive aspect (Sechel). The emotions of each Nehsmah are what we refer to when we say “yetzer tov/ra” (Middos). The sechel of the NH”E only knows Elokus and creates middos based on this understanding. The Sechel of the NH”B only understands this world. The goal is that we transform the middos of the NH”B to also love Hashem. This happens through thinking about how the only true reality is Elokus. When one realizes this, one can get even the NH”B to forget about its worldly interests and experience a love for Hashem. In this case, the wick is the NH”E, which transforms the NH”B into fuel (oil) and connects it to its love for Hashem (flame). (In this case, the emphasis is on the NH”E)The Mitzvos as Candles:Mitzvos also effect the elevation of the NH”B.This happens through drawing down from Or Makkif through Mitzvos, which has a direct effect on the NH”E. In addition, is also gives one the power to deal more directly with the NH”B through hisbonenus (as mentioned above). Torah:Torah is an expression of Ein Sof (Chochma) as it is beyond SD”H. The purpose of creation is to draw Ein Sof into our world, and this is done through Torah. This elevates the world/kelippah. At the highest level (of bittul), the Torah scholar is a “mouthpiece” for Hashem in this world.The Candle as Torah, Mitzvos, and Ahavah: The Mitzvot are the wick, which connect the Sechel of the NH”B (oil) to Torah (the flame). In order for the NH”B to be suitable as fuel for (i.e. able to be nullified through its understanding of)  Torah, it must first experience Love of Hashem, through Davening. (In this case, the emphasis is on the NH”B)“Mi K'Hashem Elokeinu hamagbihi lashaves hamashpili liros bashomayim uv'aretz”“hamagbihi”= Mitzvot, Aliyah, which thus allow a person to be a suitable resting place for Torah “lashaves”. “hamashpili liros…”= Yerida, the way a person who learns Torah draws down Ein Sof. This level is that of seeing (liros) which is higher than Davening/Shema/hearing. 2 souls, each of which has two parts.Two ways of elevating the NH”B: Tefillah and Torah, both of which need Mitzvos.In order for there to be Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Dovid Leib Shmerling from Melbourne, AustraliaThe 2nd interpretation of “hamashpili liros bashomayim uvaaretz” : through Torah, Tefillah and Mitzvot, we can reach a level of Bittul and Kabolas Ol which draws Godliness from the deepest source into this world. This is the meaning of “ki imcha makor chaim, b'orcha nereh or”: The aspect of God that is invested in all aspects of creation (mekor chaim) is nought in the face of God Himself, Who is beyond creation (ki imcha). However, through the light of Torah and Mitzvot (b'orcha), Godliness is revealed (nireh or), both in the world and in ourselves.To understand the verse “ki imcha…”, we need to understand Mitzvos.There are physical mitzvos that we perform in this world, and there are the spiritual origins of these Mitzvos, which are performed by God, so to speak. In our world, the items which we perform Mitzvos with are separate from the actual performance of the Mitzvos themselves. It is the latter that has primary significance.For God, the Mitzvos represent the way He invests Himself into ever lower levels of (spiritual) reality. For example, Tefillin, for God, means the way Godliness is invested in Chochmah. Q: seemingly, the analogy of human mitzvos to divine mitzvos breaks down when we distinguish between the items and the performance of the mitzvah: for God, there is no Chochmah or Chessed prior to/distinct from His investment into/creation of them!?A: The Sefirot never exist independent of Godliness. However, 1) Keilim have a distinct source from Or, and 2)when there is less Or, it is considered as if the Sefiros are like “bodies without souls”, relative to when they are “enlivened” with a full expression of Godliness. This full expression is what is caused by God's “performance” of the Mitzvos, which causes a revelation of Or Ein Sof in Atzilus.Even in this world, there are 2 aspects of Mitzvot:To cause a revelation of OE”S in Atzilus (as mentioned above). This is done by Tzaddikim. This explains the first level of “hamashpili…” mentioned in the maamer: in galus, the Or of Atzilus ascends to Atzmus, which thus allows for the existence of things that oppose Godliness and the Jewish people (a dream state). Through the Torah and Mitzvot of Tzaddikim, this Or is present in Atzilut (shamayim vaaretz), which provides special, open providence for the Jews. [In this case, shamayim vaaretz refers to where the revelation occurs.]The origin of Atzilut is in Kesser of Atzilus. This Kesser originates in Malchus d'Ein Sof. Drawing from Ein Sof into Kesser and then Atzilus is achieved through Mitzvot done with bittul (arets) and Ahavah Rabbah (shamayim). These Mitzvot are done by Beinonim, who draw OE”S into Atzilut through refining the world. [In this case, shamayim vaaretz refers to how the revelation occurs.]Ki imcha mekor chaim= every source of a given world (Kesser/Ratzon shebichol olam) is totally naught relative to Atzmus. However, b'orcha neereh or: through Mitzvot, we draw down Godliness itself (Atmus Or d'A”K) into this world (hamashpili liros), which causes renewed providence over the Jewish people (hashkifa…). ConceptsHuman and Godly Mitzvos.Oros and Keilim have different origins.Tzaddikim and Beinonim achieve the same thing in different ways.Malchus of a previous level becomes the Kesser of the following one. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)