Podcasts about Ein Sof

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

Nesta edição "Fortalecendo Laços na Comunidade", contemplada pela Lei Paulo Gustavo em parceria com a Prefeitura de Santo André, o Ministério da Cultura e o Governo Federal, explore "O Poder da Música na Saúde Mental" com o duo Olam Ein Sof. https://olameinsof.com/

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

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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.

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).

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.”

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

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.

Los 3 Ciclos Teóricos Esta parábola se relaciona con los tres ciclos, en el desarrollo del dominio teórico de la Cábala. El autor del Zohar, el cuerpo principal del pensamiento cabalístico, el rabino Shimon Bar Yochai, fue el primero en describir la presencia divina, y nuestra relación con el Ein Sof. En el Zohar, encontramos cuentos tan extraños y fantásticos, configuraciones e imágenes tan míticas y místicas, que apenas podemos creer. En el siglo 16, en Safed, la ciudad de los místicos, la Cábala comenzó a adquirir una forma y un análisis más completos y detallados. Los patrones y procesos de pensamiento sistemáticos comenzaron a aparecer en la literatura cabalística. En última instancia, con el nacimiento del movimiento jasídico, la Cábala ha llegado a su plenitud. Jasidismo es el movimiento místico fundado por Yisrael Ben Eliezer, conocido como el Baal Shem Tov. Hizo realidad la imagen del Creador. Estos conceptos místicos ya no eran descabellados y poco realistas, sino que se convirtieron en una parte concreta de nuestra vida cotidiana, afectando todas las facetas de la creación. El cielo fue traído a la Tierra.. Advirtamos la cronología …

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

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.

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.

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.

Por Adrian Choeur YHWH: significado do tetragrama divino. Como interpretar o nome inefável? Simbolismo e significado oculto na Cabala e na Maçonaria. YHWH é o nome próprio de Deus no judaísmo: é uma palavra que pode ser escrita, mas que não deve ser pronunciada de acordo com o terceiro mandamento divino: Não tomarás o nome do Senhor teu Deus em vão; pois o Senhor não deixará impune aquele que tomar o seu nome em vão. Êxodo 20.7 Pronunciar o nome YHWH constituiria, portanto, blasfêmia e pecado de vaidade; note que apenas o Sumo Sacerdote tinha o direito de pronunciar este nome no Santo dos Santos do Templo de Salomão, uma vez por ano no Yom Kippur. Esta tradição desapareceu, e na ausência de uma vogal no alfabeto hebraico, a pronúncia exata do tetragrama é desconhecida. Por todas essas razões, os judeus substituem o nome de Deus pelas expressões Adonai (“o Senhor”), Hashem (“o santo nome”) ou Elohim (“Deus”). Os cristãos, por outro lado, transcrevem e pronunciam Yahweh, Yahvé ou Jeová. A Igreja Católica, no entanto, prefere usar a expressão “o Senhor”. Nota: Em sua forma latina, o tetragrama divino é escrito JHVH , que pode ser pronunciado "Jeová". YHWH poderia ser derivado da raiz semítica hwy ou hyh que significa "ser", "tornar-se" ou "revelar-se", que pode fazer pensar no soproda criação. Essa capacidade de "ser" (que somente Deus possui) é encontrada na seguinte passagem de Êxodo (a Sarça Ardente): Moisés disse a Deus: Irei, pois, aos filhos de Israel e lhes direi: O Deus de vossos pais me enviou a vós. Mas, se me perguntarem qual é o nome dele, o que vou responder? Deus disse a Moisés: Eu sou quem sou. E acrescentou: Assim respondereis aos filhos de Israel: Aquele que se chama “Eu sou” me enviou a vocês. Êxodo 3, 13-14 Vamos tentar abordar o significado do tetragrama divino YHWH. YHWH: significado do tetragrama divino. Na Cabala, a corrente mística do judaísmo, Ein Sof (literalmente “sem limite”) é Deus antes de qualquer manifestação; é infinito, incognoscível, oculto, inefável, sem nome, sem atributos, sem forma. Para permitir a criação do mundo, Ein Sof se retira para que algo diferente dele possa existir. Essa retirada ou "vazio" é chamada de Tzimtzum . Assim, a luz de Deus desaparece para dar lugar a um reflexo luminoso que constitui a memória da luz primordial: aqui está Yod que aparece, a primeira letra do tetragrama divino. Yod cria a escrita e a fala; veremos que esta carta contém em si o germe de toda manifestação. --- Send in a voice message: https://anchor.fm/malhete-podcast/message

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.

Why is it that suffusing the vital soul with Ein Sof-light and banishing the impure kelipot from the vital soul produces a parallel effect on the entire world?

Por Irmão Mark Poliner A Cabala é um sistema de misticismo judaico, provavelmente desenvolvido durante a era do Segundo Templo e baseado na visão de Ezequiel. A Ancient History Encyclopedia declara que o Talmud fala de “certos rabinos expondo os 'segredos' da carruagem de Deus”. Os segredos só podiam ser transmitidos oralmente para alunos selecionados. A palavra vem do hebraico קַבָּלָה, que significa “receber”. No Caminho da Cabalá , Michael Laitman afirma que o “Criador criou a criatura com o desejo de receber aquilo que o Criador queria lhe dar”. O Criador tem a vontade e o poder de doar. Laitman continua a afirmar que uma pessoa recebe um poder espiritual para igualar a vontade do Criador. Essa equalização é revelada apenas para aquele que não usará o poder para ganho pessoal, mas para “conferir o contentamento ao Criador”. TRÊS CATEGORIAS DA CABALÁ 1. Aspectos teóricos 2. Aspectos meditativos 3. Aspectos mágicos O teórico trata dos mundos espirituais e das almas. A meditativa lida com estados de consciência. A maioria das pessoas tende a se concentrar no terceiro aspecto, o mágico. CABALÁ EM LIVROS O livro mais popular da Cabala é o Zohar, um comentário sobre a Torá. O Talmud e outros comentários interpretam a Torá em termos de trabalho legal. Deborah Kerdeman explica que o Zohar interpreta a Torá como “um sistema de símbolos que revela as leis secretas do universo e até os segredos de Deus”. No Zohar , Deus é visto como o Ein Sof(אין סוף), que significa literalmente “sem fim”. O Ein Sof é entendido como os aspectos ocultos de Deus. ÁRVORE DA VIDA Os maçons são ensinados que deve haver Sabedoria para inventar, Força para sustentar e Beleza para adornar. Este ditado vem da Árvore da Vida. A Cabala é representada pela Árvore da Vida, composta por dez esferas, referidas como Sefirot. DEZ ESFERAS A primeira é Kether (Coroa, ou a vontade divina de Deus), e as outras nove sephirot estão abaixo. O pilar direito consiste em Chochmah (Sabedoria), Chesed (Bondade) e Netzach (Eternidade). O pilar esquerdo consiste em Binah (Compreensão), Gevurah (Força, Severidade) e Hod (Esplendor). O pilar central contém Da'at (Discernimento Espiritual, ou Conhecimento), Tiphareth (Beleza), Yesod (Fundação) e Malkuth (Reino, ou o Mundo Material). --- Send in a voice message: https://anchor.fm/malhete-podcast/message

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.

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.

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.

With Rabbi Choni Friedman from Pittsburgh, PA 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)

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)

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, 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)

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.comSupport the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE) 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)

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)

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)

What would our life look like if we tapped into the limitlessness of our potential? Do we stunt ourselves when we become too well versed in our limitations? What is the true meaning of Ein Sof, and how can its presence in our world inform the way that we live? In today's episode, I interviewed Dena Shusterman about the experiences she has had in pushing herself beyond her perceived limitations. Dena 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.

Texts, eng_t_rav_2018-10-21_kitei-makor_lesson_virtual2018_n5_p1. Likutim

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Las Sefirot (en hebreo: ספירות; en singular, Sefirá, "emanaciones") son los 10 atributos y las 10 emanaciones de la Cábala, a través de las cuales el Ein Sof (el Infinito) se revela a sí mismo y crea continuamente tanto el reino físico como la cadena de los reinos metafísicos superiores.[cita requerida]

Hvordan får du tak i ditt ubegrenset potensiale? Bli med inn i den fjerde verdenen i Kabbala der jeg snakker om krafta Ein Sof - og hvordan du kan logge deg på for å bringe inn et sterkere lys inn i det du vil manifestere.www.renatelyse.no

Rav Kook was a polymath, a legalist and rationalist, a mystic and poet. He was a world leader of Jewry and one of her most influential thinkers of the past century. His legacy as both a nationalist and universalist continues to baffle his admirers and detractors. Joining us to help sort out this enigmatic spiritual giant and his messianic vision is Rabbi Bezalel Naor, an author and teacher, a preeminent scholar, translator and lifelong student of Rav Kook, and founder of Orot inc, a research centre and publishing house dedicated to the elucidation and dissemination of the teachings and poetry of Rav Kook. In this conversation we discuss, Bezalel's journey to becoming a student of Rav Kook, and take a glimpse into Rav Kook's Spiritual Renaissance, his universal love, and his peculiar mystical atheism. “All religions will recognize each other as brothers; how each serves its purpose... The relationships between religions will be organic. This realization will automatically bring about (and is brought about by) the higher realization of the unity of the light of Ein Sof [the Infinite, God], that manifests in and through all. And with this, automatically the pride of Israel must be uplifted.” - Rabbi Abraham Isaac Kook's Messianic Prophecy --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Learning How to Love - Part 49 "The Voice" With Rabbi Ari Sollish (Recorded live in Atlanta on December 6, 2020) Of the three "garments of the soul," speech seems to be relatively mild, wedged as it were between thought and action. Speech doesn't have the creative flair of thought. Nor does it have the practical effect of action. Speech, it seems, is merely the Door Dash of our psyche, transmitting our thoughts and feelings to others. But not according to Kabbalah. The Kabbalists teach us about the tremendous power of speech -- in some ways more innovative than thought and more influential than action. It is the realm of speech that is most critical in our personal development and our development of the world. And it is speech that quite literally summons forth an influx of light from the Ein Sof into our earlthy realm. In this very special session of Kabbalah & Coffee, we explore the power of speech, and learn why The Voice (your voice -- not the reality show) might just be the greatest gift we possess.

Qabalah is an esoteric method, discipline, and school of thought in Jewish mysticism. A traditional The definition of Qabalah varies according to the tradition and aims of those following it, from its religious origin as an integral part of Judaism, to its later adaptations in Western esotericism (Christian Kabbalah and Hermetic Qabalah). Jewish Kabbalah is a set of esoteric teachings meant to explain the relationship between the unchanging, eternal God–the mysterious Ein Sof, "The Infinite" and the mortal, finite universe (God's creation).It forms the foundation of mystical religious interpretations within Judaism. David explains, "The beauty of Qabalah is the way it unfolds and it does so in a very personal way. It never ceases to amaze me. We’re all the same and unique at the same time. Qabalah is a system, it has structure that if followed will help you grow here on earth, and in the spiritual worlds. We are all trees, our roots in the earth, our branches reaching for the sky."

Two Tzimtzums Ayin Beis Volume 1, Discourse 7, Chapter 27, p. 43-44 Short Summary: The two concealments allowing the emergence of the spheratic structure. Long Summary: The ten hidden sefirot, besides containing the energy of the entire image of existence (the sefirot), also contain the infinite energy that is beyond the ten sefirot (the level which allows for infinite sefirot), like the transcendent synergistic energy in a word, which comes from a higher intelligence than the words meaning and conceiving the idea itself. Two tzimtzums therefore allow for the emergence of the specific sefirot in Atzilut: 1) The "removal" (siluk) of the infinite energy within the finite energy, 2) The concealment of the finite energy, in which all the sefirot are joined together as one, to allow for individual sefirot to manifest. The ten hidden sefirot, the root of the permeating energy (memalo kol almin), is the level that "arose in His will" (alos ha'ratzon), in which the Source envisions and prepares within himself the power to emanate a finite structure. And this level is connected with and encompassed in the infinite energy, the root of the transcendent energy (sovev kol almin), which precedes this "will" (kodem alos ha'ratzon). Similar to the strands of tzitzit (ohr pnimi, 32 channels of chochma), which extend from the garment (the makif of talit) and are of the same material as the garment (min konof), but are not part of the garment itself (unlike the root of the containers in the finite power before the tzimtzum, which are just letters alone, without a sense of transcendence), the hidden sefirot (root of the finite energies) are connected with and encompassed in -- and similar to -- the transcendence of the infinite light. The process, thus, works like this: In the "lowest" level of the infinite energy arises the "will" which envisions the finite energy (ten hidden sefirot). The two tzimtzumim allow for the individual sefirot to emerge. This explains the seemingly bewildering term used to describe the ten hidden sefirot, atik of a"k, mlachut of ein sof, as the "last" and "lowest" of ein sof (before the tzimtzum): The pre-tzimtzum energy has no parameters, no beginning or end, no top or bottom? Answer: "Last" refers to the final step in which the infinite energy envisions the finite energy of existence. This can be understood from what we discuss later in discourse 110 (p. 938). Concepts: Hidden sefirot; Malchut of Ein Sof; Two Tzimtzumim Points to Consider: On p. 43 he specifically states that according to the explanation in this discourse that the root of the finite energies (memaleh) is nor literally in the infinite energy (sovev), though it is transmitted from there and is connected and united with the infinite light. But on p. 44 he explains the meaning of the encompassing of the ten hidden sefirot (the finite energy) in the infinite energy as follows: the infinite energy envisioned the finite transmission. Which appears as if finite energy does indeed originate in the infinite energy, and is not just "passing through." Yet, upon further reflection we must conclude that the finite energy has its own root in the Divine will, because from where else does it receive (what else embeds in it) its "programming instructions" to be the vision of a finite structure? That finite element cannot be extending solely form the infinite energy, i.e. on its own infinite energy does not contain the "programming" of a defined vision. Something other than itself must be telling it to "stop" and restrict the flow so it become a defined vision. And yet, even this finite "program" is transmitted through the infinite energy -- its is connected and made of the same material, while being a separate entity (min kanaf). The Map of Existence -- Internal Energy (chapters 1-48) Ten Hidden Sefirot (chapters 18-28)

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.

The Sages of Israel have always understood the Transcendence of God as Ein Sof. Learn the deepest level level of Ehyeh Asher Ehyeh...before we were ever in Yah's foreknowledge.

אגרת הקדש סימן ח This letter explains how giving Tzedaka affects the success of one's efforts in Tefilla to feel greater closeness with the Ein Sof. He explains Reb Eliezer's practice of giving Tzedaka and his reference to the Possuk אני בצדק אחזה פניך in the above light. He explains that this revelation is higher even than עולם הבא and reaches the person even now because of the principal of זורע צדקות מצמיח ישועות what you get for giving Tzedaka is based on what grows from the gift which is far more than the gift itself.

Keep all "forms" and "Names" of God fluid for they are but sparks of the Ein Sof.

Rokus den Hartog dedicated many years of his life teaching spiritual principles after having an experience in which he encountered a ´Living light´. A term that mystics all through the centuries have used. This light is also known as the Ein Sof, the unknowable. Rokus refers to this as the great Father-Source of all. "The Light is us, and there is no existence apart from the Light for the Light is the All." Rokus: 'This "Light" as we call it comes as a "knowing" in our awareness, a knowing about who we are. A knowing that comes after many centuries of the darkness of not-knowing, shrouded in the darkness of three dimensional thinking. It is also a "feeling" in our emotional being, a feeling of worth and wholeness that brings joy.´ Themes in his teaching are the purpose for our incarnation in this material plane, owning our humanity and mortality, accepting limitation and pain and transcending three dimensional thinking. Remembering who we are. why we came here and reconnecting to that part that is eternal are important part of his teachings. Rokus was born in the Netherlands and grew up in Canada and later moved to the United States. I connected with him via the internet and spend with him in 2008 and 2010. He went back to the light in 2013. He never had the audience that I think he deserved and I feel called to share his message Enjoy! English starts a 5.30 mins after my intro in Dutch. davidpieters.com http://instagram.com/davidpieters_

• Through bringing the sacrifice you uplift the supernal animals on the divine chariot. • The secret of the sacrifices ascends to the secret of the Ein Sof. • How prayer is similar to animal sacrifices. • Uplifting the animal soul through contemplation and love of God. • Acts of kindness and fulfilling mitzvos elicit revelation of Divine energy from above to below. • The mitzvos are called "620 pillars of light". • Link to view this page in original sefer: http://hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=100 • Link to purchase the original sefer: store.kehotonline.com/prodinfo.asp?number=HRR-SM68 --- Support this podcast: https://anchor.fm/levi-gelb/support

Rabbi Lawrence Kushner is a long-time student and articulator of the mysteries and messages of Kabbalah, the Jewish mystical tradition. Kushner says mysticism tends to appear when religion — whatever the tradition — becomes too formal and logical. “The minute mysticism becomes permissible, acceptable, possible, it’s an immediate threat to organized religious structures,” he says. “Because what mysticism does is it gives everybody direct unmediated personal access to God.” He is influenced by the Jewish historian Gershom Scholem, who resurrected Kabbalah from obscurity in the 20th century and made it accessible to modern people. Lawrence Kushner is the Emanu-El Scholar at Congregation Emanu-El in San Francisco. He served for 28 years as the rabbi of Congregation Beth El in Sudbury, Massachusetts. He has been an adjunct faculty member at Hebrew Union College in Los Angeles and also a commentator for NPR’s All Things Considered. His many books include God Was in This Place & I, i Did Not Know, Kabbalah: A Love Story, and I’m God; You’re Not: Observations on Organized Religion & Other Disguises of the Ego. Find the transcript for this show at onbeing.org.

Rabbi Lawrence Kushner is a long-time student and articulator of the mysteries and messages of Kabbalah, the Jewish mystical tradition. Kushner says mysticism tends to appear when religion — whatever the tradition — becomes too formal and logical. “The minute mysticism becomes permissible, acceptable, possible, it’s an immediate threat to organized religious structures,” he says. “Because what mysticism does is it gives everybody direct unmediated personal access to God.” He is influenced by the Jewish historian Gershom Scholem, who resurrected Kabbalah from obscurity in the 20th century and made it accessible to modern people. Lawrence Kushner is the Emanu-El Scholar at Congregation Emanu-El in San Francisco. He served for 28 years as the rabbi of Congregation Beth El in Sudbury, Massachusetts. He has been an adjunct faculty member at Hebrew Union College in Los Angeles and also a commentator for NPR’s All Things Considered. His many books include God Was in This Place & I, i Did Not Know, Kabbalah: A Love Story, and I’m God; You’re Not: Observations on Organized Religion & Other Disguises of the Ego. This interview is edited and produced with music and other features in the On Being episode “Lawrence Kushner — Kabbalah and Everyday Mysticism.” Find more at onbeing.org.

"Noach had to be told to "Tzai Min HaTaiva" Go out. In the Taiva its very peaceful, moshiachdik, but you are limited and accomplishments are limited. When we leave the Taiva thats when we lose our comfort zone, we tap into Ein Sof and unlimited abilities. There is a time to go into the Taiva, and a time to Leave it. Follow what Hashem wants us to do. Our efforts, Hashem's results. We need to put our cheshbonos aside and Peru Urevu - both spiritually and physically. One who increases one soul its as if he build the world." (Likkutei Sichos Chelek Chof Hey, Parshas Noach, page 28.)

From a Jewish perspective, the God of Israel is “Ein Sof” is explained in human terms to manifest Himself to the natural world through His ETERNAL LIGHT. He is understood to be “without definition”, limitless and unending. The Godhead forms three pillars which represent the “Godhead of “Ein Sof”. The middle pillar of the godhead is known as “Metatron” and the “Son of God and is the invisible image of “Ein Sof”. The Jewish view of “Metatron” matches descriptions of Yeshua in the New Testament. The numeral value of the attributes of the middle pillar of the Godhead is 26. This is also the numerical value for YHVH. In Yeshua dwells the fullness of the Godhead bodily (Colossians 2:9). How does Ein Sof manifest Himself in our physical world? It is like a light that goes through a prism. The prism breaks out the light into different bands of color. The name that is given to the light on the other side of the prism is “sefirot”. There are ten “Sefirot” which are also called the “Tree of Life”. In the Godhead there are three pillars. One of the pillars has the attributes of Father, one of the pillars has the attributes of Mother, and the central pillar as the attributes of the Son. For more Eddie Chumney teachings and beautiful worship music, visit us at our internet streaming radio station; hebrootsradio.com and hebroots.tv

“Metatron” in Jewish writings is likened to being the “garment” of the Father. The “garment” of the Almighty, (Ein Sof) is “Metatron”. The Father has revealed himself through the image of the invisible God (Metatron = Yeshua). No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. John 1:18 In the book, “Plurality of the Godhead: How can Three be One?” by Rabbi Tzvi Nassi (1863) he states that Metatron is the teacher of Moses. He states: “We Jews believe that Moses was instructed in all divine knowledge by no other than the keeper of Israel. The teacher of our Master, Moses, was Metatron.” Yeshua was the teacher of Moses. Yeshua is the one who gave the Torah at Mt Sinai. Metatron, from Jewish sources, is seen as being the faithful shepherd of Israel. (Psalm 2:12) In John 10:12, 14 it is written: I am the good shepherd: the good shepherd gives his life for the sheep. I am the good shepherd, and know my sheep, and am known of mine. In John 10:7 it is written: Then said Yeshua unto them again, Verily, verily, I say unto you, I am the DOOR of the sheep. Quoting from original Jewish sources, Eddie shows us the following: *Metatron is OVER the heavenly tabernacle *Metatron is the WATCHMAN over Israel *Metatron is the SHEPHERD over Israel *Metatron is the HIGH PRIEST over Israel *Metatron is the ONLY MEDIATOR between Ein Sof (God of Israel) and man All of these roles listed above are fulfilled by YESHUA in the New Testament showing how the Jewish view of “Metatron” is fulfilled in Yeshua! For more Eddie Chumney teachings and beautiful worship music, visit us at our internet streaming radio station; hebrootsradio.com

The middle pillar of the sefirotic tree is known as the “son of God” or “Metatron.” In the book, “Plurality of the Godhead: How can Three be One?” by Rabbi Tzvi Nassi (1863) we have this AMAZING excerpt: “There is a perfect man who is an angel. This angel is Metatron, the “Keeper” or the “Guardian” of Israel. He is man in the image of the Holy One, or Ein Sof, who is an emanation from Him. Yes he, (Metatron) is Yahweh. Of him cannot be said that he is formed, created or made, but He is the emanation from God. He is the image of the invisible God.” Rabbi Nassi explains that “Metatron”, the middle pillar of the Godhead, IS the “son of God”. He is the image of the invisible God. Metatron is YHVH from eternity. This lines up with New Testament scriptures: But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Hebrews 1:8 Wherefore I give you to understand, that no man speaking by the Spirit of God calls Yeshua accursed: and that no man can say that Yeshua is Yahweh, but by the Holy Ghost. 1 Cor 12:3 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins: Who is the image of the invisible God, the firstborn of every creature. Colossians 1:13-15 We see from the New Testament that “Metatron” IS Yeshua and that Yeshua is the invisible image of God the Father (of Ein Sof)! In this session we will look at many scriptures that reveal to us that Yeshua IS YHVH! For more Eddie Chumney teachings and beautiful worship music, visit us at our internet streaming radio station; hebrootsradio.com

Did you know that in ancient Jewish thought as explained in the Zohar, an esoteric explanation of the Torah, that they believe in a triune Godhead? When the eternal light of “Ein Sof” is broken down into a prism, the emanations or attributes of “Ein Sof” is represented as three pillars. One of the pillars has the attributes of Father, one of the pillars has the attributes of Mother, and the central pillar has the attributes of the Son. The attributes of the Father can be seen in: Jeremiah 31:9, Malachi 1:6, Isaiah 63:16, Isaiah 64:8 The attributes of the Mother can be seen in: Isaiah 66:13. The Mother is also seen as the Holy Spirit, the Ruach HaKodesh, and the comforter (John 14:16, 26, John 15:26, John 16:7). The attributes of the Son can be seen in: Proverbs 30:4, and in Psalm 2:2, 7, 12 So, within the attributes of these three pillars of the Godhead, we can see a triune Godhead which has attributes associated with God the Father, God the Son and God the Holy Spirit (Mother). For more Eddie Chumney teachings and beautiful worship music, visit us at our internet streaming radio station; hebrootsradio.com

This is all the more true with regard to the [infinite] Ein Sof-light, for no thought can apprehend Him in His radiance or the diffusion of the life-force issuing from Him. The post Last Thesis Essay 04 – Part 05 – video podcast appeared first on TanyaClass.com.

This is all the more true with regard to the [infinite] Ein Sof-light, for no thought can apprehend Him in His radiance or the diffusion of the life-force issuing from Him. The post Last Thesis Essay 04 – Part 05 – audio podcast appeared first on TanyaClass.com.

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!

In this session we learn from a Jewish perspective, that the God of Israel is “Ein Sof”. He manifests Himself to the natural world by causing His eternal light to become like a prism. The prism has ten rays of light, and they are called “sefirot”. This prism reveals ten attributes of “Ein Sof”, the God of infinite light. The ten “Sefirot” are also called the “Tree of Life”. They form three pillars which represent the “Godhead”. The central column is Yeshua. The Torah is also known as the “tree of life”: My son, forget not my law; but let thine heart keep my commandments: She is a tree of life to them that lay hold upon her: and happy is every one that retains her. Proverbs 3:1,18 Blessed are they that do his commandments,that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:14 The Torah, which is LIGHT. The Torah was made FLESH and came into the world as Yeshua: In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him; and without him was not any thing made that was made. And the light shineth in darkness; and the darkness comprehended it not. nd the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:3,5,14 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!

The term “Elohim” is a finite reflection of “Ein Sof”. Elohim is an image or a blueprint of “Ein Sof”, and this blueprint serves for creating man. So God (Elohim) created man in His own image; in the image of God He created him; male and female He created them. Genesis 1:27 When the light from Ein Sof came into the black hole, the void, at the beginning of creation, it was so brilliant and bright that nothing could hold or contain it. It shattered the vessels that it touched. We see that the shattering of the vessels then created an opportunity for those shattered vessels to be restored. We see then, in creation, we have this concept of something breaking and then something is to be restored. So we have in the creation, the concept of “exile” (the breaking) and redemption (the restoration). 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!

In this teaching we will be looking at the Hebraic view of the creation, and see that Yeshua is the creator. With this background of understanding the Creation, we will be looking at these New Testament scriptures in a Hebraic light: John 1:1-5,18, Romans 1:20, Colossians 1:15-16, Colossians 2:9, and Hebrews 1:1-3. In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not. John 1:1-5 In this teaching we are going to show you the connection between Creation and the concept of LIGHT and the separating of the LIGHT from the DARKNESS. In Jewish thought, the Rabbis view God the Father as being “Ein Sof”. This can be translated as 'without definition', the “limitless one”, and “unending” and “infinite”. We will learn how God the Father reveals Himself to a physical world through the Middle Pillar of the Godhead known as the 'Son of God.' 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!

From a Jewish perspective, the God of Israel is “Ein Sof” is explained in human terms to manifest Himself to the natural world by causing His eternal light to become a prism. This prism that reveals the attributes of “Eif Sof” and His Will in creation is known as “Sefirot.” There are ten “Sefirot” which are called the “Tree of Life”. They form three pillars which represent the “Godhead of “Ein Sof”. The middle pillar of the godhead is known as “Metatron” and the “Son of God and is the invisible image of “Ein Sof”. The Jewish view of”Metatron” matches descriptions of Yeshua in the New Testament. The numeral value of the attributes of the middle pillar of the Godhead is 26 which is the numerical value for YHVH. In Yeshua dwells the fullness of the Godhead bodily (Colossians 2:9). For more Eddie Chumney teachings and beautiful worship music, visit us at our internet streaming radio station; hebrootsradio.com and hebroots.tv Are you being blessed by these teachings? Please consider making a donation at hebrootsradio.com , click the donate button. Thank you for listening!

This teaching reveals Yeshua as the creator of the heavens and earth (John 1:3, Col. 1:15-16). It will explain how John 1:18, Col 1:15, and 2:9 is the Jewish view of the creation. These verses speak of Yeshua being in the “bosom of the father”, being the “image of the invisible God” and the “fullness of the Godhead bodily”. I twill explain 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 thrugh the Middle Pillar of the Godhead known as the “Son of God”. Using a Jewish view of creation, it will answer the question, “Is Yeshua YHVH?” For more Eddie Chumney teachings and beautiful worship music, visit us at our internet streaming radio station; hebrootsradio.com and hebroots.tv Are you being blessed by these teachings? Please consider making a donation at hebrootsradio.com , click the donate button. Thank you for listening!

Al recitar el Shemá no solo es qué Hashem es uno. Él Shema muestra qué toda la existencia es uno en ÉL. EJAD: La primera letra, la א, Alef , representa el Ein Sof , el infinito de Di-s. El segundo, el ח, Ches , es equivalente al número de ocho, en referencia a los siete reinos espirituales y nuestra tierra material. La última carta, el ד, dalet , equivalente a cuatro, alude a las cuatro direcciones de la tierra. Lo que se deduce es que la Alef,infinita trascendencia de Di-s, impregna los ches , los ocho niveles de la existencia, y más particularmente, la dalet, las cuatro direcciones del mundo. Dondequiera que vamos, no hay nada aparte de Él. porque por medio de él fueron creadas todas las cosas que están en el cielo y en la tierra, visibles e invisibles, sean tronos, dominios, principados o autoridades. Todo fue creado por medio de él y para él. Él existe antes que todas las cosas, y todas las cosas subsisten en él. (Col 1:16-17) Esto alude al number 13, qué es el número? EJAD=13, AHAVAH=13, YHVH=26/2=13 Quiere decir qué HaShem es uno, Amor es HaShem, y Amor es Unidad. Amados, amémonos unos a otros, porque el amor es de Elohim. Y todo el que ama ha nacido de Elohim y conoce a Elohim. El que no ama no ha conocido a Elohim, porque Elohim es amor. En esto se mostró el amor de Elohim para con nosotros: en que Elohim envió a su Hijo unigénito al mundo para que vivamos por él. En esto consiste el amor: no en que nosotros hayamos amado a Elohim, sino en que él nos amó a nosotros y envió a su Hijo en expiación por nuestros pecados. Amados, ya que Elohim nos amó así, también nosotros debemos amarnos unos a otros. Nadie ha visto a Elohim jamás. Si nos amamos unos a otros, Elohim permanece en nosotros, y su amor se ha perfeccionado en nosotros. En esto sabemos que permanecemos en él y él en nosotros: en que nos ha dado de su espíritu. Y nosotros hemos visto y testificamos que el Padre ha enviado al Hijo como Salvador del mundo. El que confiesa que Yeshua es el Hijo de Elohim, Elohim permanece en él, y él en Elohim. Y nosotros hemos conocido y creído el amor que Elohim tiene para con nosotros. Elohim es amor. Y el que permanece en el amor permanece en Elohim, y Elohim permanece en él. En esto se ha perfeccionado el amor entre nosotros, para que tengamos confianza en el día del juicio: en que como él es, así somos nosotros en este mundo. En el amor no hay temor, sino que el perfecto amor echa fuera el temor. Porque el temor conlleva castigo, y el que teme no se ha perfeccionado en el amor. Nosotros amamos, porque él nos amó primero. Si alguien dice: “Yo amo a Elohim” y odia a su hermano, es mentiroso. Porque el que no ama a su hermano a quien ha visto, no puede amar a Elohim a quien no ha visto. Y tenemos este mandamiento de parte de él: El que ama a Elohim ame también a su hermano. (1Jn 4:7-21) AYIN-DALET=ED: Testimonio Vosotros sois mis testigos, dice Jehová, y mi siervo que yo escogí; para que me conozcáis y creáis, y entendáis que yo mismo soy; antes de mí no fué formado Dios, ni lo será después de mí. (Isa 43:10) Cómo vamos a testificar? Por medio de la acción “Ustedes son la sal de la tierra; pero si la sal pierde su sabor, ¿con qué se salará? No sirve ya para nada, sino para tirarla fuera y que la pisotee la gente. “Ustedes son la luz del mundo. Una ciudad situada sobre un monte no se puede esconder. No se enciende una lámpara para ponerla debajo de un cajón, sino sobre el candelero, para que alumbre a todos los que están en la casa. Así debe alumbrar la luz de ustedes delante de la gente, para que vean sus buenas obras y glorifiquen a su Padre que está en el cielo. (Mat 5:13-16) Pero sean practicantes de la palabra, y no solamente oidores, que se engañan a sí mismos. (Jas 1:22)

Session 78, part 1(Click on the above link, or here, for audio.)Guidance for L/L Research and aspects of psychic attack; metaphysics of astrology & cosmology; post-veiling changes in mind/body/spirit archetypes. Teleology of cosmic structure (7-density octaves) & evolutionary plan (2 paths).■ Teleology (Wikipedia): https://en.wikipedia.org/wiki/Teleology■ Ein Sof (Wikipedia): https://en.wikipedia.org/wiki/Ein_Sof■ Source: http://www.lawofone.info/results.php?s=78&v=r&sn=1Uploaded to Youtube on 4/9/2017

In the Zohar, the foundational text of Kabbalah, there is a tale of the beginning of creation. Ein Sof, the unmanifest, withdraws into itself creating space and sound.  The sound is the Word, while the space is Shekinah, the womb of creation. It is in the space, in the stillness, that we draw upon Wisdom. So what is Wisdom, and how does it relate to Knowledge and Understanding? Let's take a look...or perhaps, a listen. *Recorded LIVE at Life Impact Community in 2013

As we have seen, the objective creation of the yesh takes place through the investment of the [infinite] Ein Sof-light in the kelim of all Ten Sefirot of Atzilut. However, as the Alter Rebbe now goes on to explain, the subjective The post Epistle 20 – Part 07 – video podcast appeared first on TanyaClass.com.

ולא התפשטות והתלבשות החיות, להחיותם ולהוותם מאין לישAs to the presence in the worlds of the very essence and nature of the [infinite] Ein Sof-light, this is not by way of an extension and investment of The post Epistle 20 – Part 12 – video podcast appeared first on TanyaClass.com.

In a truly similar manner, figuratively speaking, does the blessed Ein Sof fill all worlds so as to animate them. The post Chapter 51 – Part 5 – video podcast appeared first on TanyaClass.com.

The Alter Rebbe explained in the previous chapter that since the light and life drawn down from G‑d is infinite — Ein Sof, as its name indicates — therefore in order for this finite world to be created, the Divine light The post Chapter 49 – Part 1 – video podcast appeared first on TanyaClass.com.

It has been previously noted that it is not enough to intend to unify one’s own soul with G‑d through the performance of Torah and mitzvot; one must also seek to unite the source of all the souls of Israel with the infinite Ein Sof-light. The post Chapter 41 – Part 6 – video podcast appeared first on TanyaClass.com.

A question arises, however. How is it possible (even upon subjugating the kelipot and transforming them into holiness) that we in this world should experience a revelation of the Ein Sof-light without veil or concealment, when even the higher worlds cannot receive such revelation without dissolving into nothingness? The post Chapter 36 – Part 2 – video podcast appeared first on TanyaClass.com.

Returning to his original point, that every Jew has a soul which stems from the holy Sefirot, and that 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 The post Chapter 18 – Part 2 – video podcast appeared first on TanyaClass.com.