Podcasts about kabbalistic

Rest to Return, a podcast for a restless world. Kohenet Keshira haLev Fife is your host. This series is rooted in Shabbat, an ancient Jewish practice that teaches us how to belong to time. Here, rest is a sacred rhythm woven into who we are. We begin by gathering around a single question: What do we need in order to sustain our sacred purpose? I received Kohenet smicha from The Kohenet Hebrew Priestess Institute in July 2017. The chorus of voices affirming that I am a Kohenet was recorded during the ceremony. The Torah reference about ceasing from work comes from Breishit 2:2. My understanding of Jewish people as “people of the book, body, and earth” has been informed by a number of sources and teachers; notable among them is Rav Kohenet Taya Mâ. Though I have come to understand that many somatic therapists and practitioners have written about the way that trauma can cause people to dissociate from their bodies, I learned it from a variety of sources and forums, none of which credited a source. The Kabbalistic concept of the Four Worlds is outlined in greater depth here. Octavia Raheem is an embodied practitioner and author who you can learn more about here. Asher Yatzar by Dan Nichols Helen Marie is a psychotherapist who you can learn more about here. The story of Reb Zusha is paraphrased from Martin Buber's Tales of the Hasidim. I learned the concept of makom kavuah (our fixed place) from Rabbi David Jaffe, Founder of Kirva, during a session about the Mussar concept of anavah (being right-sized). This episode is brought to you by the Institute for Jewish Spirituality. Rest to Return exists because we believe slowing down is a spiritual act. IJS believes that too. For over two decades, IJS has been helping people go deeper, through Jewish mindfulness meditation, contemplative prayer, sacred text study, and embodied practice. Their offerings range from online courses and silent retreats to immersive cohort programs for seekers of all experience levels, clergy, and spiritual leaders who are ready to live and lead from a more grounded place. Kohenet Keshira haLev Fife is part of IJS's core faculty, and the wisdom you'll hear in this series is very much in that spirit. If this podcast is stirring something in you, IJS is a place to go further. Explore their programs, and more ways to learn and practice with Keshira, at jewishspirituality.org, including: View the latest offerings from IJS in our program catalog Join Keshira on retreat this August: Returning Anew   Learn more about Keshira's latest class at IJS on Mindful Speech as a Spiritual Practice Learn more about Shevet, IJS's community for younger adults (20s-30s)  IJS has several online free practices with Keshira and our other faculty including our live Daily Sit, our weekly Shevet Sit for younger adults (under 40), and monthly Affinity Sits for Jews of Color, LGBTQ+, and individuals with disabilities. Click here for more information. Join our mailing list to be notified about our upcoming fall courses, including Keshira's Earth, Moon, Mindfulness year-long class.

For Dr. Jonnie Schnytzer, Jewish mysticism teaches us to recognize that nothing in this world is the way it appears to be. Kabbalistic study is a process in deconstructing something we think we understand and rebuilding it. Dr. Jonnie Schnytzer has a PhD in Jewish Philosophy and currently teaches at Bar-Ilan University. Previously, Jonnie has served as advisor to the CEO of Taglit-Birthright Israel, led Israel advocacy delegations with StandWithUs, and directed the strategic partnerships of the Israel-Asia Center.Now, he joins us to answer eighteen questions on Jewish mysticism with Rabbi Dr. Benji Levy including how teshuva [repentance] begins with knowing you were born perfect, the question of Jewish governance, and how Torah study is the pathway to personal growth. Here are our questions: What is Jewish mysticism?How were you introduced to Jewish mysticism?In an ideal world, would all Jews be mystics?What do you think of when you think of God?What is the purpose of the Jewish people?How does prayer work?What is the goal of Torah study?Does Jewish mysticism view men and women the same?Should Judaism be hard or easy?Why did God create the world? Can humans do something that is against God's will?What do you think of when you think about Moshiach?Is the State of Israel part of the final redemption?What is the greatest challenge facing the world today?How has modernity changed Jewish mysticism?What differentiates Jewish mysticism from the mysticism of other religions? Does one need to be religious to study Jewish mysticism?Can mysticism be dangerous?How has Jewish mysticism affected your relationships with yourself and with others?What is a Jewish teaching that you always take with you?

June 7, 2026 Talk Title:  The Radiance of Nature: A Kabbalistic PerspectiveSpeaker: Rabbi Olivier BenHaimRabbi Olivier, spiritual leader of our sister-community Bet Alef Meditative Synagogue, will invite us to dive into the deepest Kabbalistic teachings on the Jewish mystical meaning of Radiance and how it is understood to shine as and through every aspect of Nature. He will trace our Kabbalistic journey from 12th century Spain, to 16th century Israel, and all the way to modern times.To donate to CSL Seattle: https://bit.ly/donate-cslseattleFor prayer support:PrayerRequest@spiritualliving.org206-524-7729 (PRAY)For a prerecorded Inspiration Line: 206-525-4438 (GIFT)#centersforspiritualliving #cslseattle #spiritualnotreligious 

Today I am joined with Wendy Rosenthal to talk all things Kabbalah and Kabbalistic Astrology. We dive deep into: - How to deal with conflict with each astrological sign - How to manifest based on your sign - The energies of each sign and their significance in your chart - Kabbalah and how this ancient wisdom can transform your life   For 20 years, Wendy Rosenthal worked in the corporate world as a consultant and senior executive in business development and marketing, helping companies worldwide increase sales, traffic, and engagement at their properties. But throughout her career, she noticed something: she wasn't just coaching executives on strategy - she was helping them manage the stress they were under. After 30 years on her own spiritual path as a Kabbalah student, she made the shift. Now she's a holistic performance coach who blends spiritual concepts with practical real-world practices to help high-achievers focus on their internal world in order to transform their external world. Since shifting to full time coaching, Wendy now works and transforms the lives of successful founders, business owners, and top executives of fortune 500 companies like Google. Connect with her at www.pathfinder1to1.com https://www.pathfinder1to1.com/the-sovereign-executive-advantage - to sign up for the workshop on June 17th If you'd like to book a natal chart reading email wendy@pathfinder1to1.com   You can watch the video here: https://youtu.be/z8fRLgjJmoo     Let's go deeper ✨    Subscribe here: https://www.youtube.com/channel/UCltzHzSg-W8Z2VxPNyyjX7Q/?sub_confirmation=1    Your Soul Blueprint: https://mailchi.mp/0fe31e348882/energy-blueprint-reading     Health Report: https://jasmineelise.gumroad.com/l/healthreport   Stay in the know & Receive updates & channeled messages: https://bit.ly/3rrzpyl   Let's Dive Deep

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

The Rebbe addresses doubts about a Kabbalistic interpretation, affirming the authority of the Rebbe Rashab even over greater matters. He also discusses the obligation to participate in elections, emphasizing communal responsibility and the impact of individual actions. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3559

Is it permissible to recite the Korbanot section – which discusses the various sacrifices – very early in the morning, before sunrise? On Shabuot morning, for example, when it is customary to pray early such that the Amida is recited right at sunrise, the Korbanot section is recited earlier, before sunrise. And sometimes, especially in the winter, it happens that a person needs to leave before sunrise for a meeting, or to catch a flight. May the Korbanot be recited before sunrise, when it is still dark? One potential issue is the Kabbalistic practice to refrain from reading or studying Tanach at night. According to the teachings of Kabbalah, verses from the Tanach should not be read at night, and the night is the time for the study only of Torah She'be'al Peh (the oral tradition), such as Gemara, Halacha, and so on. Secondly, since we read the section of Korbanot in lieu of the offering of these sacrifices in the Bet Ha'mikdash, and sacrifices could be offered only during the daytime hours, perhaps one must wait until sunrise before reciting the Tamid. The Halacha is that one must recite the Korbanot no earlier than Alot Ha'shahar – daybreak, the moment when the sun's rays first appear on the eastern sky – which occurs 72 Halachic minutes before sunrise (the moment when the sun itself appears on the eastern sky). Since it was after Alot Ha'shahar that the service began in the Bet Ha'mikdash, the Korbanot may be recited at this time – even before sunrise – but no earlier. This is the ruling of the Shulhan Aruch, and in Bet Yosef, he brings as the source of this Halacha a comment by the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) that the section of the Tamid should be recited no earlier than Alot Ha'shahar. The Bet Yosef deduced that all the Korbanot, too, must be recited only after Alot Ha'shahar, as the sacrifices could not be offered any earlier than that point. However, the Peri Megadim (Rav Yosef Teomim, 1727-1792) writes that if one is unable to recite the Korbanot section after Alot Ha'shahar, he may do so even earlier. This is based on a ruling of the Tebuot Shor (Rav Alexander Sender Shor, Poland, 1673-1737), who added that in such a case, the person should not recite the customary prayer asking G-d to consider the recitation as the actual offering of the sacrifice. Since sacrifices may not be brought during the night, one cannot ask that his recitation be deemed the equivalent of the actual offering of the Korbanot when he recites this section at night. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although it is preferable to recite the Korbanot section after daybreak, it is acceptable when necessary to recite them earlier, even though the Korbanot cannot be brought during the night. He notes that we are credited with having offered the sacrifices by reciting and studying these portions of the Torah even though we are not in the Bet Ha'mikdash, and it is obviously forbidden to bring sacrifices anywhere besides the Bet Ha'mikdash. By the same token, it is acceptable to recite these sections even at times when sacrifices cannot be brought. The Leb Haim (Rav Haim Palachi, Turkey, 1788-1868) writes that one who cannot recite the Korbanot after Alot Ha'shahar may do earlier, but this would be considered simply as reading from the Torah, and not as the actual offering of the sacrifices. By contrast, the Mishna Berura rules that the Korbanot section may not be recited before Alot Ha'shahar. Those who cannot recite the Korbanot at the proper time may rely on the opinion that Alot Ha'shahar occurs 90 minutes before sunrise, rather than 72 minutes, giving them an additional 18 minutes. Summary: The Korbanot section of the morning prayer service must be recited no earlier than Alot Ha'shahar (daybreak), which occurs 72 Halachic minutes before sunrise. When necessary, one may follow the position that Alot Ha'shahar occurs 90 minutes before sunrise, and recite Korbanot at that time. If one cannot recite Korbanot even at that point, then according to some Poskim, he may recite it earlier.

In this week's episode we take a closer look at the Noda B'Yehuda's famed statement about not saying the Kabbalistic formula before mitzvas. We similarly closely examine if he is referring to Beshtian Chassidim in this teshuva. We also discuss his relationship with R Gershon Kitover and what we can learn from this.  We also continue out discussion about Pesher Davar and why there is so much debate about what R Menashe of Iliya meant when he wrote it. What are the basic suggestions out there? Is it possible he was looking to create something similar to Agudas Yisroel or the 1920s?  You can now help Rabbi Wittenstien  create new and original content via our non profit  'The Jewish History and Tanach Foundation'.  Your support and partnership is greatly appreciated. Zelle : jewishhistorytnchfoundation@gmail.com Credit Card : https://thechesedfund.com/thejewishhistoryandtanachfoundation/support-r-wittenstein-s-tanach-and-jewish-history-project The Jewish History and Tanach Foundation is a registered 501-3c.  EIN : 33-485 5627 Donor's Fund account number: 2642025 Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit JoeyRosenfeld.com

We Are Deceived and Unaware Prisoners.Let's set the record straight. The often-Masonic and Genocidal Eugenicists, agents of the Kabbalistic banking cult have had us imprisoned since the fall of America in the 1860s. This is not the true 250 year anniversary of the Constitutional Republic because it was replaced, and we have all been deceived. When you realize you are a prisoner, it makes more sense why they deliberately poison us every way they can, including, and especially through the inversely named "Healthcare."Go to My site and use code: MEM10 for 10% OFFhttps://SemperFryLLC.com and get the best hot sauce in the world.Become a Member of FTJ Media for only $5/mo.https://FTJMedia.com and click "Go Pro"Use Code BB5 here for your 90 Essential Nutrients:https://www.azurestandard.com/shop/brand/azurewell/2326The Azure Whole Food Essential Nutrients are 1. Whole Food Multivitamin, 2. Alaskan Cod Liver Oil, 3. Fulvic-Humic Energy Blend, 4. IP6 Supreme. I also recommend adding the Core Copper.Use code BB5 for your discount.Become a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

nefesh hachaim

Nic Morray is a psychologist who studied and now engages Kabbalistic models in his therapy work. He is trained through a lineage founded by Isaac The Blind in Provence in the 12th century, but now kept by women and currently taught by Catherine Shainberg from New York. Morray explores the boundaries between psychology, mysticism and self-awareness. As part of our series on ‘Hopes & Fears in the Jewish Sphere', we talked to him to get his insights on the transcendental qualities and psychological practices we need to adopt in this day and age.

The sicha explores the connection between Shavuot and the giving of the Torah, focusing on the Kabbalistic and mystical implications. It emphasizes the transformative power of Torah in uniting the physical and spiritual realms and highlights the importance of maintaining a connection to the divine even during mundane activi https://www.torahrecordings.com/likutei-sichos/002/001_003

nefesh hachaim

As we arrive at the final week of Sefirat HaOmer, Rabbi Yisroel Bernath explores the profound and deeply practical world of Malchut, the sefirah of sovereignty, presence, dignity, and embodiment. In Chassidic thought, Malchut is not about domination or ego-driven power, but about becoming a grounded vessel for truth, connection, and Divine presence. Through powerful analogies, relatable stories, and authentic Kabbalistic teachings, this class explores what it means to lead without controlling, to receive without shame, and to stand in your worth without needing to prove yourself. Malchut is where spirituality stops being theoretical and finally becomes lived reality.Key Points:Malchut as “sovereignty through humility,” not control or dominationWhy true leadership creates space instead of demanding attentionThe paradox of Malchut: having nothing of its own, yet revealing everythingThe symbolism of the moon, the sea, and the womb in Chassidic teachingsHow listening, receptivity, and emotional presence create deeper relationshipsThe difference between grounded confidence and ego-driven authorityWhy many people struggle more with receiving than givingShabbat and Malchut: learning to stop striving and simply dwellHow to embody dignity without needing external validationTurning everyday moments into vessels for the Shechinah, the Divine Presence#Judaism #Kabbalah #Malchut  #SefiratHaOmer #chassidus  #JewishWisdom #presence  #Leadership  #humility  #spiritualgrowth  #Authenticity  #DivinePresence  #Shechinah  #EmotionalGrowth  #SelfWorth  #Relationships #Mindfulness  #personalgrowth  #Shabbat  #InnerWork A Brand-New Four Part Kabbalah Series - Turning Walls into DoorwaysHow to Transform Life's Obstacles into the Path to Your Greatest GrowthWhy do we keep hitting the same emotional walls? Why do certain fears, insecurities, patterns, and painful circumstances keep showing up in our lives, despite our best efforts to change? Access HERE https://www.jewishndg.com/civicrm/event/info?reset=1&id=102 Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us Fan MailAs we arrive at the final week of Sefirat HaOmer, Rabbi Yisroel Bernath explores the profound and deeply practical world of Malchut, the sefirah of sovereignty, presence, dignity, and embodiment. In Chassidic thought, Malchut is not about domination or ego-driven power, but about becoming a grounded vessel for truth, connection, and Divine presence. Through powerful analogies, relatable stories, and authentic Kabbalistic teachings, this class explores what it means to lead without controlling, to receive without shame, and to stand in your worth without needing to prove yourself. Malchut is where spirituality stops being theoretical and finally becomes lived reality.Key Points:Malchut as “sovereignty through humility,” not control or dominationWhy true leadership creates space instead of demanding attentionThe paradox of Malchut: having nothing of its own, yet revealing everythingThe symbolism of the moon, the sea, and the womb in Chassidic teachingsHow listening, receptivity, and emotional presence create deeper relationshipsThe difference between grounded confidence and ego-driven authorityWhy many people struggle more with receiving than givingShabbat and Malchut: learning to stop striving and simply dwellHow to embody dignity without needing external validationTurning everyday moments into vessels for the Shechinah, the Divine Presence#Judaism #Kabbalah #Malchut  #SefiratHaOmer #chassidus  #JewishWisdom #presence  #Leadership  #humility  #spiritualgrowth  #Authenticity  #DivinePresence  #Shechinah  #EmotionalGrowth  #SelfWorth  #Relationships #Mindfulness  #personalgrowth  #Shabbat  #InnerWork A Brand-New Four Part Kabbalah Series - Turning Walls into DoorwaysAccess HERE https://www.jewishndg.com/civicrm/event/info?reset=1&id=102 Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

From zoonotic infectious diseases to Kabbalistic metaphysics, Dr. Michael Kosoy argues that modern biology is missing something critical: the invisible dimensions of life that our instruments can't measure, but that still shape health, disease, and ecosystems. A retired but still-active CDC infectious disease researcher with over 200 scientific publications, Dr. Kosoy joins us to unpack his book “The 10 Dimensions of Kabbalistic Biology (Abridged Edition)” and explain why more data doesn't always mean more knowledge sometimes, it actually increases uncertainty. https://www.youtube.com/watch?v=zDLIiLf3Swo We explore how his decades at the Centers for Disease Control and Prevention, his work on zoonotic diseases, and his long-term study of Kabbalah came together into a new framework he calls Kabbalistic biology. Dr. Kosoy explains why traditional, dualistic thinking in science breaks down when we confront real-world complexity (like the pandemic), how invisible structures, hierarchies, and “unknowns” still follow patterns, and why we need better tools for orienting ourselves in a fast-changing, paradox-filled world. If you're curious about holistic science, invisible biology, microbiomes, pandemics, and the intersection of spirituality and rigorous research, this conversation offers a practical, and surprisingly grounded toolbox for thinking differently about life itself. Quotes: “The more data and more information we collect, the more uncertainty we create.”  “Instead of useless debates between reductionists and holists, I propose a system for orientation between those two extremes.” “First dimension is what I call segmentation to unification—it's your choice as an investigator to select how complex you want to see the system.”  Contact Details: Connect with Dr. Michael Kosoy on FacebookDr. Michael Kosoy on AmazonDr. Michael Kosoy Official Website

Explore how faith and questioning can coexist after tragedy. Rabbi David Aaron shares how to connect with God through pain, showing that true faith isn't about having all the answers but about sensing divine presence through love and kindness.The conversation highlights why questioning suffering can reflect faith, how to hold space for grief while still embracing joy, and the challenge of reconciling God's power with a world that feels chaotic. It also introduces a Kabbalistic view of God as the ultimate good, beyond full understanding yet present in every act of compassion.Along the way, it addresses misconceptions about divine anger, emphasizes living with empathy and purpose, and offers simple ways to feel a daily connection to something greater—helping you find meaning and presence even in the darkest moments.Rabbi David Aaron, is a visionary educator who offers a life-changing view about Hashem and Torah living. Rabbi Aaron serves as Rosh Yeshiva of Yeshivat Orayta, which offers an inspirational and comprehensive approach to Torah. Students at Orayta develop leadership skills and become philosophically equipped to cope with the challenges of living a Torah life in a Modern World.Rabbi Aaron is the author of several best–selling books including Endless Light, Seeing G-d, Living a Joyous Life, The Secret Life of G-d and The G-d Powered Life. He has reached millions through appearances on national media.He received his Semicha in 1979 from Yeshivat ITRI and studied under the tutelage of HaGoan HaRav Shlomo Fischer z'l. He lives in Jerusalem with his wife, Chana, and seven children.https://www.rabbidavidaaron.com/https://www.instagram.com/davidaaron613/Join us on Whatsapp:⁠⁠Click here to join⁠ the Listening to Understand WhatsApp community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ where we share exclusive information about episodes and topics discussed on the show.⁠Click here to listen to us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠iTunes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Comments or Suggestions?⁠⁠We'd love to hear from you. Email us at:⁠ ⁠⁠⁠listeningtounderstandshow@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Sponsored by: ⁠SwagMyGear.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Get your custom printed & promotional swag, logo t-shirts, hoodies, hats, bottles and other gear, perfect for business & corporate branding & events, family gatherings, Bar & Bat Mitzvas, parties and weddings all printed with your logo or message.⁠⁠⁠Click here & Get $55.00 off your order today⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ with coupon code MATANA

The Rebbe addresses Rabbi Naftali Gluskin's questions regarding the meaning of the final letters and the concept of 'butsina de-kardinuta' in Chassidus. He clarifies the distinction between the expansion of the first and final Hei in the Divine Name, referencing various sources. https://www.torahrecordings.com/rebbe/igroskodesh/017/008/6225

Why Isn't Everyone Receiving Limitless Abundance? with David Ghiyam What if the wealth, love, and fulfillment you've been working toward already exists, held in a kind of spiritual escrow, waiting for the moment your vessel is ready to receive it? In this episode of Why Isn't Everyone Doing This?, Emily Fletcher sits down with David Ghiyam, spiritual teacher, entrepreneur, and co-founder of Mary Ruth Organics, one of the leading wellness brands in the world. David spent 25 years teaching the universal laws of manifestation through the Kabbalah Center before applying those same spiritual principles to build a multimillion-dollar company. He now teaches people around the world how to identify and clear the hidden belief systems quietly capping their abundance. This conversation covers the Kabbalistic framework for prayer and manifestation, the two types of beliefs that block receiving, and why spiritual people are often the most unknowing at blocking what they desire. And midway through, David coaches Emily live, in real time, on her own relationship patterns. What unfolds is worth listening to more than once. In this episode, they explore: Why abundance is your soul's destiny, not something you earn or luck into, and what holds it in a spiritual escrow account The two types of beliefs quietly capping your wealth and love life: limited beliefs and competing beliefs How to identify your competing belief, the hidden internal conflict making you pray in two directions at once Why certainty is the first frequency of the creator, and how to choose it before the evidence arrives What prayer actually is according to Kabbalah, and why it has nothing to do with asking for things The vessel framework: why inner expansion must match outer ambition, or more success just means more pressure Live coaching on the "men are disappointing" belief pattern and the "spiritual man bun" concept that may be the most practical advice in the episode Why your soulmate and your wealth are being held in safekeeping until you're ready to receive them The one transmission David would install in the entire human nervous system Key Moments: 00:00 — Why isn't everyone receiving limitless abundance? 02:24 — David's origin story: 25 years of Kabbalah, a vow of poverty, and building Mary Ruth Organics 04:54 — Abundance as your soul's original design 09:00 — How to build the vessel that holds what you're calling in 13:50 — The spiritual escrow account: your wealth exists, waiting for you 21:14 — Certainty, happiness, and the third thing: the three frequencies of the creator 25:43 — Limited beliefs vs. competing beliefs, the real reason growth stalls 27:09 — Live coaching: Emily's "men are disappointing" pattern 36:00 — The morning practice David uses to reprogram limiting beliefs in 10 minutes 49:00 — Why being too spiritual can actually repel love 55:00 — The spiritual man bun: what you're holding onto that's pushing people away 01:10:00 — Why the creator's first language is simplicity 01:22:00 — Your wealth follows your soul, lifetime to lifetime 01:26:58 — The one download David would install in the whole species About David Ghiyam David Ghiyam is a spiritual teacher, entrepreneur, and co-founder of Mary Ruth Organics. After 25 years teaching the universal laws of manifestation through the Kabbalah Center, he now runs his own platform, offering seminars and courses on abundance, love, and spiritual law. His teachings are available on a pay-what-feels-right model to make ancient wisdom accessible to anyone. Instagram: @davidghiyam Podcast: David Ghiyam Podcast Website: https://dvgame.com

The Hafetz Haim, toward the beginning of his Bi'ur Halacha, references the comments written by the author of the anonymous Sefer Ha'hinuch, in the introduction to that work. There the author lists the six "Misvot Temidiyot" – "constant" Misvot, which one can always fulfilled at any moment of any day simply by thinking certain things. These Misvot apply at all times, and involve certain thoughts, giving us the opportunity to earn credit for Misvot at any time. Elsewhere in his writings – in his Shemirat Ha'lashon – the Hafetz Haim advises us to fulfill these Misvot after the morning Shaharit prayer, before eating breakfast. These six Misvot are: The belief in Hashem's existence, that there is a Creator. The belief that there is no other deity besides the Almighty. The belief that G-d is one, a singular entity, and does not consist of multiple parts. Ahabat Hashem – love of G-d. The Rambam writes that one arrives at genuine love of Hashem by contemplating the vastness and intricacy of the natural world, the majesty of creation, how everything is perfectly designed. Additionally, one can arrive at Ahabat Hashem by thinking of Hashem's kindness, of how much Hashem has given him and continues giving him each and every moment of every day, despite his unworthiness. Twice each day, we recite Shema, in which we make reference to this Misva – "Ve'ahabta Et Hashem Elokecha" ("You shall love Hashem your G-d"). Now the Gemara (Berachot 14b) teaches that one who recites Shema without wearing Tefillin is considered giving "false testimony," as though he does not believe the words he speaks, because the text of Shema contains the command to wear Tefillin. The Sefer Haredim (Rav Elazar Ezkari, Safed, 1533-1600) writes that by the same token, if one does not work to fulfill the Misva of Ahabat Hashem, then he is guilty of giving "false testimony" each time he recites Shema and mentions this obligation. Fear of G-d. This Misva incorporates two different levels of fear. The first and more basic level is the fear of retribution, recognizing that we are held accountable for our conduct and Hashem punishes those who disobey Him. The higher level of fear, known as "Yir'at Ha'romemut," refers to what we might call reverence, feelings of awe as we recognize Hashem's infinite power and greatness. The final of the six "constant" Misvot is the command of "Ve'lo Taturu Ahareh Lebabchem Ve'ahareh Enechem," which forbids harboring illicit thoughts and looking at inappropriate sights. Many people mistakenly disregard the severity of this prohibition, figuring that without acting upon their lustful thoughts, and just by looking at inappropriate sights, they are not doing anything wrong. This is wrong. The Torah forbids even looking at forbidden sights because the process of sin begins when a person sees something alluring, which then arouses temptation in the heart that can likely lead to illicit behavior. And the Rambam, in Moreh Nebuchim, writes that in a sense, thinking sinful thoughts is even worse than sinful action, because sinful thoughts corrupt the mind, the loftiest and most important part of the human being. Moreover, a sinful act is finite, occurring over the course of several brief moments, whereas sinful thoughts can remain in one's mind for lengthy periods of time. The Hafetz Haim warned that if one does not guard his eyes during his lifetime, his soul will experience blindness in the next world. This notion is developed further by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who writes that the soul has eyes just as the body does. After a person's soul departs, the soul will experience the ultimate pleasure – beholding the glory of the Shechina (divine presence). However, in order to experience this pleasure, the soul needs good "vision," and the quality of the soul's vision depends on whether the individual had properly guarded his physical eyes against forbidden sights during his lifetime. Of course, guarding the eyes has become an especially difficult challenge in our generation. A person may not, however, simply give up. One must make every effort he can to guard his eyes, and, at very least, must avoid places where the challenge becomes even greater. One must also recognize that every successful avoidance of forbidden sights is exceedingly valuable, and cherished by the Almighty. And, even if one has failed repeatedly in this regard, he must believe in Hashem's compassion and recognize the power of Teshuba. Hashem lovingly welcomes and accepts our efforts to improve, regardless of our failures in the past. Returning to the Hafetz Haim's comments in Bi'ur Halacha, he writes there that consciously observing these six Mivot – thinking about the required beliefs about Hashem, feeling love and fear, and avoiding improper thoughts and sights – is a way to fulfill the verse, "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, constantly" (Tehillim 16:8). One can have G-d on his mind at all times by making an effort to fulfill these Misvot whenever he can over the course of the day. Incidentally, there is a custom observed by many to have a Sofer (scribe) prepare for them a special piece of parchment with this verse – "Shiviti Hashem…" – written on top, and beneath it an image of a Menorah with Kabbalistic text. This is kept in the Siddur, with the top protruding from the Siddur, so the individual always sees this verse during the prayer service and thus remains focused on Hashem. Others have similar texts written with certain Names of G-d, for the same reason. The Mishna Berura warns, though, that one must ensure to properly care for these pieces of parchment and to see to it that they do not fall to the floor. Many congregations have the custom of prominently featuring the verse of "Shiviti Hashem" in large letters on the wall of the synagogue.

Followup Episode with Dana Ganihar and Baruch Brenner. ... Wisdom Beyond Steps. Episode 47 of The Living Process with Greg Madison. Delighted to invite Dana and Baruch back for a followup conversation discussing their rich crossing of the Kabbalistic wisdom tradition with Focusing and Gendlin's philosophy in A Process Model. There was an alarm near the beginning so we had to pause the recording until it was safe to continue. Together we explore what we might be missing when we only use Focusing for a specific life situation. Dana and Baruch emphasise that Focusing also offers a pathway into something deeper about who we are as human beings, opening into the mystery of what life is. They say ‘You are the carrying forward of life' and this offers Focusing practice that transcends the interpersonal and psychological sphere. You will hear some divergence in our views, which I hope to be able to explore further! Episode 47 - Kabbalah and Focusing wisdom beyond steps: https://youtu.be/KsYsM8h-cgoThe Living Process - all episodes and podcast links: https://www.londonfocusing.com/the-living-process/TLP YouTube video channel: https://www.youtube.com/playlist?list=PLC0TgN6iVu3n9d9q2l43z1xBMYY3p9FQLDana and Baruch run Shakio Institute. Check out their website for upcoming courses and resources in Hebrew and English: https://shakio.org/en/Dana Ganihar, M.Sc. is a Focusing Coordinator since 2007. Over the last couple decades she has taught Gendlin's work and initiated cooperative research exploring the impact of Focusing and TAE on diverse fields at various universities.Baruch Brenner is an Israeli theater director, actor, singer, teacher, focusing trainer and an ordained Orthodox Rabbi. He is a leading innovator integrating spiritual practices with experiential work in theater, movement and vocal arts. He facilitates workshops exploring religious and mystical traditions, with an emphasis on Jewish mysticism - Kabbalah and Hasidic philosophy - making them accessible to the general public.

Send us Fan MailWelcome to a new season of From The Inside Out Podcast with Rivkah and Eda! In this time focused on turning inspiration into action during the 49 days from Pesach to Shavuot, we welcome Rabbi Dr. Laibl Wolf. Wolf, a Melbourne-based spiritual teacher blending Chassidus/Kabbalah with psychology, shares his journey from law studies to becoming the first Chabad emissary at the University of Wisconsin in 1969, and later returning to Melbourne at the Rebbe's directive. He explains the Omer as a yearly “spiral” of spiritual energy for sequential introspection, contemplation, improvement, and change through 49 emotional “shades” of the sefirot, describing how mind guides emotion, how tools can be used by the godly or animal soul, and offering practical examples on balancing chessed and gevurah, managing impulsivity and anger, cultivating positivity (Tracht Gut; Gam Zu Letovah), and Emunah vs. Bitachon, concluding with a guided Modeh Ani meditation.EPISODE SPONSORSYakira Bella Yakira Bella is the go-to for trendy, modest women's fashion that still feels current—think playful-but-polished pieces, elevated basics, and outfits that actually work for real life (day-to-day, Shabbos, events, everything in between). Their collections balance tasteful + bold, with a steady stream of new arrivals and best sellers so you can refresh your wardrobe without overthinking it. If you're looking for modestwear that's stylish, wearable, and affordable, Yakira Bella is absolutely worth checking out. Visit https://yakirabella.com/ and follow along at https://www.instagram.com/yakirabellaofficial/Shefa LivingIf you've been craving more space, more calm, and more community, Mountain View by Shefa Living is a master-planned Frum community in the Blue Ridge Mountains of North Carolina, designed for families who want a slower, more connected pace of life. As shared in the episode, the vision includes community infrastructure like a shul, mikvah, women's wellness center, and a K–12 yeshiva—all built around wholesome, joyful Torah living. Learn more (and explore whether it's a fit for your family) at ShefaLiving.com. GUEST BIORabbi Laibl WolfRabbi Laibl Wolf is a world-renowned spiritual teacher, author, and counselor who has spent over five decades translating the wisdom of Kabbalah and Chassidus into practical tools for modern living. Personally directed by the Lubavitcher Rebbe in 1969 to pioneer Chabad outreach on American college campuses, Rabbi Wolf is now based in Melbourne, Australia, where he serves as a global lecturer, meditation teacher, and mashpia. Through his daily Tanya and Chitas classes, guided meditations, and worldwide speaking engagements, he helps people cultivate emotional mastery, Emunah, and Bitachon through the map of the Sefirot.Find more resources and tools at: laiblwolf.com CHAPTERS00:00 Introduction05:25 Rabbi Wolf Journey07:39 Campus Shlichus 196911:05 Omer Spiritual Spiral13:13 49 Emotions Map17:55 One Emotion At TimeCOMMUNITYJoin the Community! Connect with us on socials to discuss Episode 101, share insights, and continue the conversations you want to have:

What if your desire isn't something to manage or minimize but something you're actually required to follow?   In this episode, I'm joined by Craig Siegel — coach, Wall Street Journal bestselling author, TEDx speaker, and founder of the CLS Experience. Craig works with people operating at an elite level who are ready to stop playing small and step fully into their gift. From his Kabbalistic framework to his approach to certainty, discomfort, and identity, this conversation goes deep fast and it was one of those conversations I genuinely didn't want to end.   We get into what it really means to bring your inner work into your business, how to tell the difference between productive discomfort and misalignment, and why your spiritual studies might be the most important investment you're making right now. In this episode: Why Craig looks at identity before he ever looks at results The difference between being uncomfortable in the right arena vs. burning out in the wrong one How to tell when you're outsourcing your power and how to take it back Why desire isn't the opposite of spirituality and why Craig wants you to want it all What Craig means when he says wealth is alignment The role of being a vessel and how gratitude functions as actual technology Follow Craig on Instagram: @craigsiegel_cls Visit Craig's website: cultivatelastingsymphony.com Listen to The CLS Experience Podcast wherever you stream podcasts.

How to Love Without Smothering and Set Boundaries Without WoundingWhy do our best intentions so often hurt the people we love most? Because love without boundaries can suffocate… and truth without compassion can wound. As we enter the week of Tiferet in Sefirat HaOmer, Rabbi Yisroel Bernath explores the Kabbalistic art of emotional balance, the sacred harmony between Chesed (kindness) and Gevurah (strength). Tiferet is not compromise. It is not weakness. It is the mature, beautiful ability to give people not what we want to give, but what they actually need to receive. This class offers a practical roadmap for developing emotional attunement, relational wisdom, and the courage to live from the heart rather than from ego.Key TakeawaysTiferet is emotional maturity, the balance of kindness and discipline.Intent matters, but impact matters too.Love can hurt when it is driven by control, anxiety, or ego.Truth becomes dangerous when it is weaponized instead of harmonized with compassion.Compassion is not giving what flatters the giver, it is giving what fits the receiver.Real beauty emerges when opposing traits work in harmony.Healthy relationships require attunement, not just good intentions.A holy “no” can sometimes be more compassionate than a misplaced “yes.”The path to Tiferet begins with pausing before reacting.Spiritual growth means becoming integrated, centered, and safe for others to experience.—A Brand-New Four Part Kabbalah SeriesTurning Walls into DoorwaysHow to Transform Life's Obstacles into the Path to Your Greatest GrowthWhy do we keep hitting the same emotional walls? Why do certain fears, insecurities, patterns, and painful circumstances keep showing up in our lives, despite our best efforts to change? What if the obstacles in your life are not interruptions to your purpose… but the very path to it?In this transformational four-part course, Rabbi Yisroel Bernath explores one of the deepest ideas in Jewish thought: That life's struggles are not punishments. They are invitations.Through Kabbalah, Chassidus, Torah psychology, and deeply practical tools, this course will help us understand:Why we struggleWhy we feel stuckHow our perceptions create our realityHow self-limiting beliefs imprison usHow to transform the walls in our lives into doorways to growth, healing, and purposeAccess HERE https://www.jewishndg.com/civicrm/event/info?reset=1&id=102Available now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhVSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

In a moment of doubt G-d says YES! This class was given an honor of Tzipra Chaya bas Yekusiel Yehuda. This class explores the profound concepts of divine exile, the nature of redemption, and the spiritual significance of leprosy as a metaphor for exile. It combines deep Kabbalistic insights with inspiring stories, emphasizing hope and ... Read more

Jenny had a vision one Friday night — and suddenly, everything clicked. In one instant, a complete transmission dropped in: a vision of how the divine masculine — the light, the Creator — enters the feminine through pussy, rises through the entire energetic system, and creates divine union within. In this raw, unplanned conversation with longtime student and Pussy Centered Living Community member Dunia Angel, Jenny shares this download out loud for the first time. What unfolds is a wide-ranging exploration of feminine spirituality, why patriarchy needed to disconnect women from their bodies, the Kabbalistic framework of light and vessel, and why pussy is the portal — not a metaphor, but a literal design of the feminine body. Topics include: The vision that dropped in and why it felt like an operating system upgrade Kabbalah's framework of light and vessel — and what's missing from the masculine perspective Why the feminine path begins in the lower chakras, not the crown Shame stored in the pussy and how it blocks receiving Patriarchy, power, and why women's bodies had to be controlled The torus of energy and the Divine Union practice Reincarnation, past lives, and why this era of feminine rising matters LOVE THIS PODCAST? Dive deep into Pussy Centered Living by joining us in:The Pussy Centered Living Community If you're ready to have Jenny personally support you in reigniting your desire, reconnecting to your pleasure, and creating relationships that get more passionate over time, book your Desire Breakthrough Session now. Mentioned in this episode: David Ghiyam: Your Infinite Soul Connect with your host, Jenny Braxton: Instagram: @pusssy.centered.livingFacebook: Jenny Braxton Website: jennybraxton.com Loved the episode and want to show your gratitude? Share it with a friend or sister who would also benefit from this message, hit subscribe so you never miss a juicy & delicious episode, and leave a 5-star review so we can get the power of pussy out to as many humans as possible!

Send us Fan MailHow to Love Without Smothering and Set Boundaries Without WoundingWhy do our best intentions so often hurt the people we love most? Because love without boundaries can suffocate… and truth without compassion can wound. As we enter the week of Tiferet in Sefirat HaOmer, Rabbi Yisroel Bernath explores the Kabbalistic art of emotional balance, the sacred harmony between Chesed (kindness) and Gevurah (strength). Tiferet is not compromise. It is not weakness. It is the mature, beautiful ability to give people not what we want to give, but what they actually need to receive. This class offers a practical roadmap for developing emotional attunement, relational wisdom, and the courage to live from the heart rather than from ego.Key TakeawaysTiferet is emotional maturity, the balance of kindness and discipline.Intent matters, but impact matters too.Love can hurt when it is driven by control, anxiety, or ego.Truth becomes dangerous when it is weaponized instead of harmonized with compassion.Compassion is not giving what flatters the giver, it is giving what fits the receiver.Real beauty emerges when opposing traits work in harmony.Healthy relationships require attunement, not just good intentions.A holy “no” can sometimes be more compassionate than a misplaced “yes.”The path to Tiferet begins with pausing before reacting.Spiritual growth means becoming integrated, centered, and safe for others to experience.—A Brand-New Four Part Kabbalah SeriesTurning Walls into DoorwaysHow to Transform Life's Obstacles into the Path to Your Greatest GrowthWhy do we keep hitting the same emotional walls? Why do certain fears, insecurities, patterns, and painful circumstances keep showing up in our lives, despite our best efforts to change? What if the obstacles in your life are not interruptions to your purpose… but the very path to it?In this transformational four-part course, Rabbi Yisroel Bernath explores one of the deepest ideas in Jewish thought: That life's struggles are not punishments. They are invitations.Through Kabbalah, Chassidus, Torah psychology, and deeply practical tools, this course will help us understand:Why we struggleWhy we feel stuckHow our perceptions create our realityHow self-limiting beliefs imprison usHow to transform the walls in our lives into doorways to growth, healing, and purposeAvailable now:Paperback: https://www.amazon.com/Forgiveness-Experiment-What-Would-Your/dp/1069217638Kindle: https://www.amazon.com/dp/B0FR2QNJL6Audiobook: https://bit.ly/4tPFZhV Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

When one concludes the twelve-month mourning period following a parent's passing, an event called an "Arayat" is customarily held. The word "Arayat" means "reading," and the event is so named because portions of Tehillim and of certain Kabbalistic works are read. Food is normally served as the event. Hacham Ovadia Yosef ruled that if a person wishes to continue reciting Kaddish even after the twelve-month mourning period, he may do so, and this will bring benefit to the deceased's soul. Although the standard punishment in Gehinam lasts for only twelve months, Rav Haim Vital (1543-1620) writes that some wicked people are not even ready to be brought to Gehinam immediately after their death, and thus their period of suffering in Gehinam – which could last up to twelve months – might begin only some time after death. Therefore, there is benefit to the Kaddish recitation even beyond the twelve-month mourning period. In fact, the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) instructed his sone to recite Kaddish after his passing at least once a day for the rest of their lives. Nevertheless, this is not the commonly accepted practice. Generally speaking, people recite Kaddish for their parents after the first twelve months only following a Torah class or Tehillim reading, but not during the prayer service. Sometimes, a Rabbi might advise a congregant to continue reciting Kaddish after the first year of mourning in order to encourage the congregant to continue attending the prayers. Summary: Although there is benefit to reciting Kaddish for a deceased parent even after the twelve-month mourning period, it is customary not to, except after a Torah class or Tehillim reading.

Dan Duval addresses rising tensions in the Middle East following a the U.S. strike on Iran, suggesting that key facts are being obscured and that the conflict is unlikely to resolve quickly. He shares a spiritual encounter in which he saw a massive, city-sized scorpion over Iran in a defensive stance, along with what he interpreted as a global network resembling sleeper cells—prompting a warning to prepare for what he describes as a “new world.” He frames the situation not primarily as a battle over oil or military dominance, but as a deeper ideological and eschatological conflict. He explores Islamic perspectives, including Sunni and Shia expectations surrounding the Mahdi, as well as political Zionist motivations. He also highlights divisions within Christian end-times theology, referencing views such as dispensational premillennialism, historic premillennialism, amillennialism, and postmillennialism.  Dan further warns of what he describes as a Luciferian agenda aimed at blending advanced technology with Kabbalistic elements and moving toward transhumanism. He ultimately calls on Christians to remain spiritually aware and grounded, emphasizing that the true battle is not against flesh and blood, but against unseen spiritual forces.Then we ENCOURAGE you to do 4 QUICK THINGS!!Sign up to be a podcast memberwww.danduval.comBe sure to check out and like our new Facebook page: https://www.facebook.com/DiscoveringTruthNetworkSubscribe to the new podcast YouTube Channel: https://www.youtube.com/channel/UC5nxloF2rt7-dXkjppGHdFAAND Subscribe to our Rumble Channel, where we will post all of our interviews that are TOO HOT for YouTube!DiscoveringTruthNetwork (rumble.com)

In this episode I am joined by the lovely Rivkah Krinsky - wife, mother of 8, matchmaker and founder of One Soul matchmaking, podcast host, and health coach.We explored what it means to have faith as a Co-creator with God as we touched on dating, marriage, motherhood, and more.Listen in to learn about the Kabbalistic wisdom behind soulmates, why women are the foundation of faith, the difference between love and infatuation, as well as a few biblical stories and Jewish wisdom thrown in the mix.Connect with Rivkah:From the Inside Out Podcast - https://www.youtube.com/channel/UCs3Ysmgqfam1prT2qn9YPqgOnesoul.orghttps://www.instagram.com/rivkahkrinsky/Resource Discussed:Hannah's Children by Catherine PakalukTIMESTAMPS:00:00:00 — Intro00:03:43 — Background and personal story00:07:27 — Purpose and mission in life00:10:59 — Traditional roles and dynamics00:14:53 — Why dysfunction shows up00:18:24 — Early reflections on relationships00:22:16 — Agreeing on core ideas00:25:38 — Importance of honesty and authenticity00:29:19 — Reinforcing key relationship dynamics00:33:20 — Self-improvement and influence00:36:55 — Appreciation for the perspective00:40:28 — Transition in conversation00:44:21 — Work and daily life pressures00:47:58 — Career ambition and struggle00:51:31 — New paradigm in relationships00:55:18 — Expanding on the idea00:58:55 — Deeper reflection01:02:38 — Philanthropy and meaning01:06:17 — Real-life social examples01:10:14 — Personal life reflection01:13:47 — Outro_______________________Beyond the podcast I'm a coach. I help you reprogram the patterns and belief systems that are sabotaging your power, peace, and love life. Book a free consultation today - https://calendly.com/anyashakh/discov...If you found some value today, help me spread the word! Share this episode with a friend, leave a comment, or leave a review on Spotify or Apple.Subscribe to my weekly newsletter: https://anyashakh.substack.com (Insights about men and women in your inbox every week)

This is the second of a series of posts about the literary alchemy of J. K. Rowling, a discussion jumpstarted by a post by ‘Iris' at a Strike fan website, an article that championed a Jungian perspective on this subject. The first post in this series, Literary Alchemy – A Primer for Those Interested in J. K. Rowling's Artistry, both explained what the ‘Iris' post asserted and reviewed much of the critical literature that the brevity of the S&E Files article prevented her from discussing. See that post for links to this material. The conversation between Nick Jeffery and John Granger above was recorded in the same spirit as the first post was written, namely, simultaneously a welcome to Strike fans and Rowling readers who have learned about literary alchemy only recently and an introduction to the work of the last twenty five years on this subject. Upcoming posts in the series will include a counter-point discussion in the debate Rowling is fostering about whether a psychological or spiritual perspective is better for understanding art and life and a review of the alchemical signatures that crowd Rowling-Galbraith's Hallmarked Man.This post is largely links to sources for points Nick and John discuss in their naturally enthusiastic and contrarian conversation, question by question. Enjoy!1. Welcome to the Conversation! (Nick) I just sent out an article about literary alchemy, John, in response to an article written by ‘Iris' and posted on the Strike-Ellacott Files website, a piece titled ‘What is Literary Alchemy? Spotting symbols that map Strike and Robin's growth.' What advice or guidance would you give to, say, Cormoran Strike readers who are brand new to the subject? * There are three types of alchemy and it is important to understand the common ground they share and the differences between them;* The first type is alchemy proper, which is to say ‘metallurgical alchemy,' the sacred science of purifying metals and the adept's soul via the creation of a Philosopher's Stone that will transform lead to gold and exude an elixir of life, the drinking of which will bestow immortality;* The second and third types of alchemy derive from interpretations of metallurgical alchemy's aims and the symbolic texts detailing the work in the hermetic laboratory;* Literary alchemy is the use of metallurgical alchemy's language, colors, sequences, and symbols in plays, poetry, and story to foster an edifying and transformative experience in the artist's theater or reading audience;* Psychological alchemy is Carl Jung's use of metallurgical alchemy's texts during and after WWII to illustrate his ideas of the integration of the conscious and unconscious aspects of the human mind;* Metallurgical alchemy was practiced in China, the Levant, India, and Europe within the revealed religious traditions of Hinduism, Buddhism, Judaism, Islam, and Christianity until its degeneration in the late Medieval period and eventual evolution into the strictly materialist chemistry we know today;* Literary alchemy has been a continuous stream in literature from Dante, Chaucer, Shakespeare, and the Metaphysical poets through to Dickens, Yeats, the Inklings, Joyce, Nabokov, and J. K. Rowling;* The academic study of “alchemy in literature” was the province of Baconian and allegorical readings of Shakespeare (cf., Beryl Pogson, Peter Dawkins, Martin Lings) until the late 20th Century and the advent of academic specialists in ‘Hermetic Studies,' e.g., Stanton Linden, Lyndy Abraham, and Charles Nicholl (cf., Cauda Pavonis: A Journal of Hermetic Studies, 1982-2000).* Jung and his followers used their psychological interpretations of metallurgical alchemy as allegories of the soul to interpret mythology (cf., Erich Neumann, Marie-Louise Von Franz, Robert Johnson);* Jungian analysis of story using Jung's ideas of subconscious archetypes within a collective unconscious was popularized by Joseph Campbell in his guides to Joyce's Ulysses and his more well known works on mythology (e.g., The Hero With a Thousand Faces);* ‘Isis' in her S&E Files article, ‘What is Literary Alchemy?,' suggests that Rowling-Galbraith is writing an allegory of soul transformation in the Cormoran Strike series using metallurgical alchemy's symbols and sequences as understood by Carl Jung and his disciples rather than as used by English writers since the 13th Century;* It's a challenging theory, the depth of which is hard to grasp without an appreciation of the types of alchemy, what they have in common, and their differences in approach and subject matter.2. The Lake: (John) What I found most fascinating in your post, Nick, was your best guesses about where Rowling would have learned about literary alchemy. She claimed in 1998 that she'd read a lot of alchemical texts from which she set the “magical parameters” of the Hogwarts Saga; if you had only three chances to name one of those books, what would you choose? * Charles Nicholl's The Chemical Theatre;* Titus Burckhardt's Alchemy: Science of the Cosmos, Science of the Soul (or Mirror of the Intellect: Essays on Traditional Acience and Sacred Art);* Lyndy Abraham Summerhaze's Marvell and Alchemy or her Dictionary of Alchemical Imagery;* Martin Lings' The Secret of Shakespeare3. Carl Jung, Alchemy: (Nick) I see you're chafing at the bit, John, with book titles I haven't mentioned so let me name-drop the author not on my list because, as you pointed out, he wasn't really a literary alchemist so much as a psychologist who discussed alchemy as a means of illustrating his own ideas about the ‘Great Work.' You've written, though, that literary alchemy as with metallurgical alchemy is a subset of soul-allegories or Psychomachia. Don't Jung's ideas jibe with that? * Yes and no!* Jung's ideas of the soul and archetypes (or archetypal forms) are based on late 19th Century Volkischer German ideas, which is to say, modern and materialist (some say ‘vitalist') premises. His hostility to Christianity and Judaism was grounded in his acceptance of Darwinian evolution and derived philosophically from Nietzsche (see Richard Noll's The Jung Cult and The Aryan Christ).* He conflates the spiritual with the psychological, consequently, and embraces integrated individual psychological health as the telos of human existence, none of which is consistent with traditional metallurgical or literary alchemy (see Titus Burckhardt's Mirror of the Intellect, Philip Sherrard's ‘An Introduction to the Religious Thought of C. G. Jung,' and Harry Oldmeadow's ‘C.G. Jung & Mircea Eliade: ‘Priests without Surplices'? Reflections on the Place of Myth, Religion and Science in Their Work.'* Psychological alchemy, insomuch as it is ‘Jungian,' is well removed from the other two types of alchemy. Which is not to say that Rowling is not a Jungian and hence a Jungian psychological alchemist.4. Back into the Lake: (John) You covered in your article, though, Nick, the several reasons to think it possible, even probable that the evidence from Rowling's life suggests she is using Jungian ideas in her literary alchemy. Iris over at S&E Files obviously thinks that is the case. What are the for and against ideas with respect to Rowling being a Jungian? There's Plenty of Evidence That Rowling IS a Jungian Writer:John Granger's discussion in Troubled Blood: A Jungian Reading* Robin's name-dropping Jung in conversation about astrology;* The Jungian notes sounded throughout Strike 5: Archetypes, Synchronicity, Persona;* The connection between Jung's illustrated ‘New Book' and Talbot's ‘True Book;' and* Pointers to Cupid-Psyche myth as understood by Jungians (see below)The Advent of Prudence Dunleavy, Jungian Psychologist, in Ink Black Heart* Hard to imagine a more sympathetic portrait of a Jungian than half-sister Prudence!* She clearly was the genius behind the Rokeby reconciliation in Hallmarked ManThe Cupid and Psyche myth underpinning the Strike series* A Mythological Key to Cormoran Strike? The Myth of Eros, Psyche, and Venus (note the discussion here of the Jungian understanding of this specific myth)* Ink Black Heart: Strike as Zeus to Robin's Leda and as Cupid to Mads' Psyche* ‘Rowling Points to Myth of Cupid and Psyche in order to Console Strike Fans Disappointed with Hallmarked Man‘* The Hallmarked Man‘s Mythological Template (Nick Jeffery, John Granger)Anything Else? Oh, yeah —* Rowling studied mythology in her ‘Classical Studies' program at UExeter and almost certainly encountered Jungian interpretation of myths there (e.g. the work of Neumann, Johnson, Campbell).* Rowling told Val McDermid if she had not become a successful writer she would have sought training and certification as a psychologist. * Her work reflects a broad reading in psychology (cf., Louise Freeman Davis' ‘J. K. Rowling and the Phantoms in the Brain,' ‘Cormoran Strike and the Itch that Cannot Be Scratched') and it is likely that she has read her fair share of Jung and Jungian authors during her studies.* Rowling benefited from psychological therapy and exercises herself when suffering from depression, the experience of and recovery from which she depicted in story via the Azkaban Dementors and Robin Ellacott's treatment for PTSD in Lethal White.And There is Plenty of Evidence That Rowling Is NOT a Jungian Writer:* Rowling has never been asked or revealed how she learned about literary alchemy; this includes, of course, any reference to Carl Jung, whose work was not focused on literary alchemy per se but a psychological interpretation or explanation of metallurgical alchemy's symbolism.* All that Rowling has revealed about her experiences as a patient seeking help with depression are about Cognitive Behavior Therapy (CBT), which treatment modality owes nothing to Jung or to Jung's students.* It is possible that Rowling encountered esoteric metallurgical alchemy, the precursor to literary alchemy, in her study of astrology, the complementary traditional sacred science to alchemy, a skill-set with which we know she was accomplished. That route to alchemy would have led her to Perennialist interpretations of alchemy, most notably Titus Burckhardt‘s Alchemy, Science of the Cosmos, Science of the Soul; the paperback cover of the Penguin Metaphysical Library edition of that book (1974) features an androgynous giant named REBIS standing on a dragon and a winged golden sphere (i.e., Rubeus, Norbert, Snitch).* As mentioned above, it is more likely that she encountered literary alchemy in her study of Shakespeare. The year she was studying for her A Levels, she traveled to see a production of King Lear which has prompted the idea that it was on her list of texts to prepare for her tests. The most challenging interpretation of Lear then in print was Charles Nicholl's The Chemical Theatre (1980), a book that explains almost every scene in perhaps Shakespeare's greatest tragedy as a parallel step in the Great Work of alchemy. If the budding astrologer was fascinated by this allegorical interpretation of the Bard, the most popular work in print at that time that championed reading Shakespeare as the author of soul allegories was Perennialist Martin Lings‘ The Secret of Shakespeare (1984).* Literary Alchemy is a tool set employed not only by Shakespeare but by a host of Rowling favorite authors to include Dickens, Nabokov, Lewis, and Tolkien. This view of alchemy, that is, as an allegorical depiction of the soul's transformation that affects that same cathartic experience in its theater or reading audiences, is the one found in Rowling's work, which is well removed from psychological alchemy, an analytic art which, though it springs from metallurgical alchemical texts, does not aim at the transformation at work in the sacred art or the science of traditional alchemy. * Rowling's use of chiastic structures and psychomachian allegory, tools that complement literary alchemy in spiritual perspective and aim, make a Jungian rather than a literary and Perennialist view of alchemy seem unlikely.* Alchemy: Jung, Burckhardt, or Maclean? John Granger, April 2007* Rowling's Soul Triptych Psychomachia: Is It From Shakespeare's ‘Macbeth'? John Granger, September 20245. The Debate at King's Cross: (Nick) So, John, you've mentioned Jung quite a few times in your posts about the Mythological framework of the Strike series and even written about the Jungian ideas of animus and anima with respect to Cormoran and Robin's relationship. You seem fairly confident, though, that Rowling is writing from the traditional esoteric ideas of alchemy a la Shakespeare rather than Jung's. Why is that? * Everything you just said!* As noted, Jung's ideas are modern and psychological while the stream of literary alchemy in English Literature is almost exclusively more Medieval and pointedly spiritual;* The Most Notable Exception: Angela Carter's The Passion of the New Eve (1977), that reads like a Jungian ‘Red Book' slide-show (think Bombyx Mori) or a transgender Odyssey written for feminists. Rowling has never mentioned her to my knowledge but it would be surprising if she hadn't read this book more than once. What Alana Bolton Cooke wrote about Carter's Passion could be said about Rowling's literary alchemy if she is a Jungian writer (or about Galbraith's fictional Elizabeth Tassel?):Angela Carter in The Passion of New Eve (1977) uses the exoteric phases of alchemy and Carl G. Jung's theory of esoteric alchemy as a means of demonstrating allegorically the idea ofrebirth and renewal. The purpose of this allegorical method is to produce an 'alchemical' change of thought in the reader about sexuality and gender associated with women's repression and liberation. In the novel Carter develops themes and ideas explored in her essay, The Sadeian Woman: An Exercise in Cultural History (1979), an analysis of the Marquis de Sade's pornography and its affect on the roles of men and women in society. The clash of opposites involved in combining alchemical symbolism, feminism and pornography within the fiction can be seen as representative of the state of chaos present in alchemy before the beginning of change. The circular narrative and alchemical structure of the fiction creates a literary version of the alchemical process as it brings together opposites involved in chaos, represented by events and characterisation that the protagonist, Evelyn/Eve, experiences, until, in the manner of alchemy, harmony is reached. The harmony created represents women's empowerment. Carter uses Evelyn's individuation process to encourage growth within the reader by altering patterns of thought to bring about change through self-confrontation and self-knowledge. The structure of Carter's fiction, thus, corresponds to the process of esoteric alchemy contained within the structure, imagery and symbolism of exoteric alchemy. The fiction is designed to stimulate the unconscious of the reader and make conscious hitherto unknown and repressed thoughts about gender and sexuality to bring about change in the lives of men and women.* I think what Rowling said she was trying to do with Harry Potter's meeting with Dumbledore at the dream-like King's Cross strongly suggests she is aware of the two approaches and wants readers to discuss them – but that she has made her own choice, however conflicted she may be.* In her 2008 interview with Adeel Amini, Rowling said that her hope for Harry's post-mortem conversation with Dumbledore at King's Cross was to stimulate “a debate” among readers about whether it was a psychological moment, that is, a fantasy in which Harry understands what he's been missing all along, or a spiritual event in which he is actually speaking with the late Headmaster:Enough Potter-plot, I think. Moving on to a slightly more contentious issue, Rowling has categorically said that she does believe in a higher power, a statement reinforced by her childhood church-going (“Till I was 17,” she clarifies). It must be difficult to reconcile her religious beliefs with those that denounce Harry Potter as anti-Christian, I wonder aloud. Rowling's expression does not change a fraction. “There was a Christian commentator who said, which I thought was very interesting, that Harry Potter had been the Christian church's biggest missed opportunity. And I thought, there's someone who actually has their eyes open.“I think he said it before the publication of the seventh book, and with the publication of the seventh book I think that clarified a lot of people's view on where I was standing. But I should emphasise that I am not pushing a specifically Christian agenda, and indeed till the very last moment in book seven, one can interpret what happens to Harry after he presents himself with death as him going into an unconscious state in which his subconscious reveals to him what he already knew.” I hum in faux-comprehension of what she's referring to; luckily my clued-in companion is nodding wildly. Proceed. “Any re-reading of Chapter 35 will show you that there's nothing that the Dumbledore he sees tells him that he couldn't have guessed for himself or already realised, and of course there's a key piece of information that Dumbledore doesn't articulate that Harry has realised. So you can deliberately interpret it that way, or you can say that he did go into a state of limbo beyond which there was another life, and that idea was expressed repeatedly, and most explicitly at the end of book five, Order of the Phoenix, where Harry understands that there is an ‘on', that you do go on. “I wanted there to be a debate there, so of my three main characters - when they come into the room which examines death at the Ministry of Magic - Hermione, the ultimate sceptic and a hyperrational person, hears nothing behind the veil and is scared of it. Ron is just uneasy; Ron is someone who does not grapple with anything deeper than beer, if he can avoid it. Harry's drawn to it, and therein lies Harry's slightly reckless, almost morbid streak, because Harry does have a hint of that dangerous adolescent trait which is the attraction to death.” Heavy. Obviously with this ambiguity, you do get a fair degree of misinterpretation as well; there is a certain section that does dislike Harry Potter intensely. “Oh, vehemently,” says Rowling, before muttering under her breath “…and they send death threats.”* I think that “debate” she's trying to foster is between the psychological, call it ‘Jungian' “just inside your head” subconscious perspective, and the authentically spiritual view of her work (well, of art and human existence, too, of course). And that this debate is one she has had for most of her life. Check out her comments about the “greatest missed opportunity” and explain to me how that doesn't line up with her preferring the spiritual, albeit “not explicitly Christian,” to the psychological and humanist. 7. Jungian Readings of Rowling's Work: (Nick) John, you're familiar with what has been written by Potter Pundits because of your PhD critical literature surveys; what are the better ones about Rowling and Jungian psychology and what do they emphasize? Here are seven off the top of my head (and Thesis ‘Works Cited' drafts):* Grynbaum, G.A. (2000). The Secrets of Harry Potter. The San Francisco Jung Institute Library Journal: Reviews From a Jungian Perspective of Books, Films and Culture, [online] 19 (4) pp. 17-48* Patrick, Christopher and Sarah (2007), ‘Exploring the Dark Side: Harry Potter and the Psychology of Evil,' in Mulholland (ed.), The Psychology of Harry Potter, BenBella Books, pp 221-232* Gerhold, C. (2011). The Hero's Journey Through Adolescence: A Jungian Archetypal Analysis of “Harry Potter.” PsyD. The Chicago School of Professional Psychology. * Rectenwald, Bob (2019). ‘Carl Jung's Impact on the Work of J. K. Rowling' * Skipper, Alicia and Kate Fulton (2021) ‘Out from the Shadows into the Light: Persona and Shadow in Harry Potter‘ in Anne Mamary (ed.) The Alchemical Harry Potter: Essays on Transfiguration in J. K. Rowling's Novels, McFarland, Jefferson, NC, 2021, pp 79-96* The Unfolding Journey, Jung's Shadow Self in Harry Potter: Confronting the Darkness Within (YouTube video)* My own Troubled Blood: A Jungian ReadingBob Rectenwald's piece is the best of the six I didn't write but it shares the several faults all the Jungian pieces make:* the first failing of even the best Jungian readers is the assumption that Rowling is a Jungian, which is an open question;* the next is that Jung's ideas (and Joseph Campbell's) are indisputably true; and* the last is, when alchemy is mentioned, the critics do not clarify either the commonalities of or the differences between literary alchemy, psychological alchemy, and Jungian analytic psychology. * Note, though, that Rowling, while aware of such Jungian tropes as the Hero's Journey, tweeks it shamelessly, adding a symbol of Christ and resurrection scene in every Potter story (cf., How Harry Cast His Spell, ‘The Harry's Journey,' pp 21-28).* Read her brief PotterMore piece on alchemy and note that it is written in such a way that it can be read as confirmation of either a psychological or spiritual perspective on alchemy and art:One interpretation of the ‘instructions' left by the alchemists is that they are symbolic of a spiritual journey, leading the alchemist from ignorance (base metal) to enlightenment (gold). There seems to have been a mystical element to the work the alchemist was engaged upon, which set it apart from chemistry (of which it was undoubtedly both an offshoot and forerunner).This “original writing” by Rowling, especially the words “spiritual” and “mystical,” suggests that she is a Perennialist rather than a Jungian, at least with respect to her understanding of alchemy. But the debate is still possible with Jungians who read those words as cyphers for the subsconscious contact they hold we have with archetypes.8. Back to the Alchemy: (John) I think the real question of whether Rowling's literary alchemy is predominantly literary and spiritual or psychological in orientation comes down to the postmodern confusion about the immaterial aspects of the human person, which is to say, the soul (or mind, psyche) and the spirit. Rowling's recent work may seem prosaic or secular to a casual reader who compares it to the relatively otherworldly and “obviously” symbolic Potter books, but she loads each Strike book with Shakespearean romance of soul and spirit, i.e., alchemical dramas, and hermetic tropes. I'm writing a piece now about the lions, dogs, incest, and the red man and white woman in Hallmarked Man, each of which are touchstones of alchemy. I think, though, that your work with Rowling's favorite books and her epigraph sources, Nick, point to a strong spiritual rather than psychological foundation in Rowling's work —* Louisa May Alcott, Little Women* Dodie Smith, I Capture the Castle* The Victorian Women Poets in Running Grave* Elizabeth Barrett Browning, Aurora Leigh* Robert Browning, The Ring and the Book* The Jungian love of the I Ching, Running Grave's epigraph source9. Jung in Running Grave: (Nick) Rowling's favorite writers, from Shakespeare and Nabokov to C. S. Lewis and Victorian Women poets, all clearly believe in a world-transcending spiritual realm. Given the quantity of the Jungian scholarship in Rowling Studies that Iris referred to and you've mentioned, it's curious -- if Rowling is aware of it and is resistant to it -- that she doesn't push back against it explicitly in her work. Can you think of a character that seems something like Jung in the books, someone as bad as Prudence Dunleavey is good? I can think of three:* United Humanitarian Church's guru Jonathan Wace in Running Grave: his “psychologizing of religion,” the comparative religion avenue to denial of any true faith, the psychological critical analysis of a patient using mythological tropes (”Artemis”), the cult leader, and the abuser of women and children -- he's a ringer for Jung! * Paul Satchwell, one-eyed serpent with a one-track mind, in Leamington Spa, a true Jungian artist working psycho-sexual motifs graphically on canvas:Naked figures twisted and cavorted in scenes from Greek mythology. Persephone struggled in the arms of Hades as he carried her down into the underworld; Andromeda strained against chains binding her to rock as a dragonish creature rose from the waves to devour her; Leda lay supine in bulrushes as Zeus, in the form of a swan, impregnated her.Two lines of Joni Mitchell floated back to Robin as she looked at the paintings: “When I first saw your gallery, I liked the ones of ladies…”Except that Robin wasn't sure she liked the paintings. The female figures were all black-haired, olive-skinned, heavy-breasted and partially or entirely naked. The paintings were accomplished, but Robin found them slightly lascivious. Each of the women wore a similar expression of vacant abandon, and Satchwell seemed to have a definite preference for those myths that featured bondage, rape or abduction. (Troubled Blood, 542)* And then there are the Masons, kind of an old school Jungian cult in Hallmarked Man. Like the UHC and “harmless” fraternal and charitable group with Christian touches but which doesn't change a man or human nature per Hardacre (and which harbors the rich and powerful like Lord Branfoot). * Coupled with Prudence, the Front of Jungian Beliefs, we get the front and back of Jung in Rowling's work, a characteristic touch of Rowling nuance as she did with Islam in Hallmarked Man.10. Conclusion: (John) I'm obviously not a Jung fan and I don't think Rowling is writing Jungian psychomachia in alchemical symbols a la Angela Carter, but I see how people would come to a contrary conclusion; Rowling's ‘spiritual not religious' public statements and political positions with respect to Same Sex Attraction and abortion line up much more easily with New Age and Jungian types than with any kind of orthodox Christianity. The great thing about essays like Isis' at S&E Files is that it brings more people into the conversation of what literary alchemy is and the various approaches to it. You've been reading about literary alchemy for several years now, Nick; what do you think the person whose first encounter with the subject was the S&E Files article do to hone their alchemy detection skills? * “Read your books and online talks, John!”* How Metallurgical Alchemy Worked and How it Became Literary Alchemy (from Deathly Hallows Lectures, Chapter 1):Alchemy, in a nutshell, was the science for the perfection or sanctification of the alchemist's soul. This heroic venture I need to say straight off is all but impossible today because the way we look at reality, at ‘things' per se makes the Great Work itself almost an absurdity. Unlike the medieval alchemists, we moderns and postmoderns see things with a clear subject/object distinction, that is, we believe that you and I and that table are entirely different things and between them is there is no connection or relation. The knowing subject is one thing and the observed object is completely ‘other.'To the alchemist that is not the case. His efforts in changing lead to gold are based on the premise that he as the subject will go through the same types of changes and purifications as the materials he is working with. In sympathy with these metallurgical transitions and resolutions of contraries, his soul will be purified in correspondence as long as he is working in a prayerful state within the Mysteries (sacraments) of his revealed tradition.Now, historically there was an Arabic alchemy, a Chinese alchemy, a Kabbalistic, as well as a Christian alchemy; each differs superficially with respect to their spiritual traditions but in every one, the alchemist was working with a sacred natural science or physics to advance his spiritual purification. This was only possible because he looked at the metal he was working with as something with which he was not ‘other' but with which he was in relationship, artifex and artifact in sacred art imitating and accelerating the work of the Creator creating a bridge, so that, as lead changes to gold or material perfection, his soul was going through similar transformations and purifications.The common ground is the logos in every created thing, to include persons (cf. John 1:9), which are all continuous with the Logos fabric of reality. As much as the alchemist identifies with this metaphysical ground, purifying himself of the ‘old man' or ego-driven individual and identifying himself with the spiritual Heart or light within him, that light will become his dominant quality, hence his “illumination” or “enlightenment”. And lead or solid darkness turning into gold, hard light.How does this edifying magic become the scaffolding for Harry's adventures? Largely through the genius of William Shakespeare. Hermetic wisdom and alchemical efforts were such commonplaces in Elizabethan England that Shakespeare and his contemporaries recognized, I think. that the magic of staged drama is essentially alchemical. If we groundlings are all watching what's going on up on the stage and everything is working the way it's supposed to, the subject-object distinction dissolves inasmuch as we identify with the characters and their agonies through our logos-imaginations. As they go through their changes, like the metals in a crucible, we identify with them and pass through the same cathartic moment.As the great dramatists of that period realized, “if what we're doing is alchemical, why don't we use alchemical imagery and language, too?” And, voila, literary alchemy is born. This stream of English literature in which narrator or characters and the reader or audience in correspondence pass through the stages of the alchemical work, the black the white and the red (basically dissolution, purification, and then perfection) runs through the next five centuries of poetry, stage work, stories and novels. You may not have recognized it, but its a big part of things you have read.* Literary Alchemy: Sacred Science, Sacred Art, and ‘The Alembic of Story':A Perennialist Explanation of J. K. Rowling's Signature Hermetic Symbolism This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit hogwartsprofessor.substack.com/subscribe

In this conversation, Akiva shares what Torah actually teaches about animal welfare, environmental stewardship, and our responsibility to all living beings. We explore the Kabbalistic understanding of food and spiritual elevation, why so many rabbis who are vegetarian or vegan keep it to themselves, and what conscious eating has to do with the soul.We also talk about the relationship between inner work and outer activism, the power of silence — in the desert, at the Shabbat table, and in meditation — and the profound Jewish teaching that the sin of Adam and Eve wasn't what they ate, but how they ate.Whether you're Jewish or not, vegan or not, this episode will change the way you think about what you put on your plate — and why it matters.

Following the Torah reading on Monday and Thursday, it is customary for the Kaddish to be recited by somebody who is observing the year of mourning for a parent. There is considerable controversy surrounding the question of asking the cantor to recite the Hashkaba prayer for a deceased parent beyond the year of mourning. Rav Yaakob Molcho (Jerusalem, 17 th century) is cited as asserting that it is improper to make a Hashkaba except during the year of mourning and during the week of the Yahrtzeit. He explained that when the Hashkaba is made, the deceased's soul descends from the heavens, and it cannot return unless a charitable donation is made in the deceased's merit. It is therefore not to the deceased's benefit to recite the Hashkaba prayer outside the usual times. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim, disagreed. He writes that there is no source in the Kabbalistic works for such a notion, that the departed soul descends from the heaven as a result of the Hashkaba and then requires charity to return, and so there is no reason for concern. In fact, the Ben Ish Hai brings a passage from the writings of the Arizal that appears to contradict the theory advanced by Rav Yaakob Molcho. Hacham Ovadia Yosef, his Hazon Ovadia – Abelut, accepts the Ben Ish Hai's position, and writes that it is proper to occasionally have the Hashkaba prayer recited in memory of a deceased parent, even after the first year, and not only on the Yahrtzeit. By contrast, Hacham Baruch Ben-Haim discouraged this practice. One should consult with his Rabbi for practical guidance. Summary: Different opinions exist as to whether the Hashkaba prayer should be recited only during the first year after a parent's passing, and during the week of the Yahrtzeit, or if it is commendable to recite the Hashkaba occasionally even beyond the first year, and even when it is not the Yahrtzeit. One should consult with his Rabbi for guidance on this matter.

In this highly Kabbalistic shiur, delivered to NCSY 4G before Pesach, Rav Burg explores the sin of Adam and Chava, the journey of Kayin and Hevel throughout history, the battle between Moshe and Pharaoh as well as Moshe and Korach, the life of Shmuel HaNavi and finally the Neshoma of Rav Elazar ben Azaryah in an effort to understand the great chiddush of saying Yetzias Mitzrayim at night.

Seder Seudas Shlishis – Sidur Im Dach Page 600 Deep Dive into the Mystical Significance of Shabbos Meals and Divine Energy. This episode explores the profound mystical and Kabbalistic understanding of the three Shabbos meals, their spiritual significance, and their connection to divine pleasure, divine energy, and the inner layers of God’s infinite light. We ... Read more

Why Does Every Jew Pray that He Should Be Moshiach?This is the first of a series on the Maamar "V'nacha Aluv Ruach Hashem," said by the Lubavitcher Rebbe 50 years ago, on the last day of Pesach 5736, April 22, 1976. Presented by Rabbi YY Jacobson on Thursday, 8 Nissan, 5786, March 26, 2026. The class explores why every Jew prays that he should experience the consciousness that will be conferred on Moshiach, and the energy of the exiles of Edom and Yishmal. It also explores why Rabanu Gershom is called "the light of the exile," Meor Hagoleh," and the Kabbalistic explanation of the four exiles of Babylon, Persia, Greece, and Rome, the final exile branching off into Christianity and Islam.View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9895

Several different explanations have been given for why the Shabbat preceding Pesach is given the name "Shabbat Ha'gadol" – literally, "the Great Shabbat." One of the lesser-known reasons is a fascinating connection between this Shabbat and Abraham Abinu. The Gemara in Masechet Rosh Hashanah (11) brings a debate between Rabbi Eliezer and Rabbi Yehoshua as to the month in which the Abot (patriarchs) passed away. Rabbi Yehoshua maintained that the three Abot – Abraham, Yishak and Yaakob – died during the month of Nissan, whereas Rabbi Eliezer was of the opinion that they passed away during Tishri. However, a different source – the Yalkut Reubeni (in Parashat Lech-Lecha) – states that Abraham Abinu died during the month of Tebet. This is alluded to in G-d's promise to Abraham, "Tikaber Be'seba Toba" – that he would be buried at an advanced age (Bereshit 15:15). The first letters of these three words (Tav, Bet, Tet) are the three letters of the word "Tebet," and the word "Toba" resembles "Tebet." This is mentioned also in the work Seder Ha'dorot (Rav Yehiel Heilprin, 1660-1746). The obvious question arises as to how to reconcile this theory with the Gemara, which indicates that Abraham died either in Nissan or in Tishri. The Hida (Rav Haim Yosef David Azulai, 1724-1806) answers this question by citing a Kabbalistic source about the unique nature of the month of Nissan. The Torah designates Nissan as the first month of the year, and according to the teachings of Kabbalah, this month contains within it an element of all other months. Each of the first days of Nissan corresponds to a different month of the year. Rosh Hodesh Nissan is associated with Nissan itself, whereas the 2 nd of Nissan is associated with Iyar, the 3 rd is connected to Sivan, the 4 th to Tammuz, and so on. Accordingly, the sources that say that Abraham died in Tebet could be understood to mean that he died on the day of Nissan – following Rabbi Yehoshua's opinion – corresponding to the month of Tebet. As Tebet is the tenth month, this would mean that Abraham Abinu died on the 10 th of Nissan. As we know, the 10 th of Nissan is a very significant date – as it was on this day when, just before the Exodus from Egypt, Beneh Yisrael prepared the sheep for the Pesach sacrifice which they offered on the afternoon of the 14 th of Nissan (Shemot 12:3) in preparation for their departure from Egypt. Now in the year of the Exodus, the 15 th of Nissan – the day Beneh Yisrael left Egypt – fell on Thursday, such that the 10 th of Nissan fell on Shabbat. It emerges, then, that Shabbat Ha'gadol marks the Yahrtzeit of Abraham Abinu. On this basis, it has been explained why this Shabbat is given the name "Shabbat Ha'gadol." A verse in the Book of Yehoshua (14:15) speaks of a great man – "Ha'adam Ha'gadol Ba'anakim" – who lived in Hebron, and our Sages teach that this refers to Abraham Abinu. As he is the "Ha'adam Ha'gadol," the Shabbat before Pesach, which commemorates his Yahrtzeit, is called "Shabbat Ha'gadol."

The 2026 annual TORCH fundraiser is happening right now at giveTORCH.org.Every donation is doubled at giveTORCH.org.Every donation is matched at giveTORCH.orgPlease support TORCH and the TORAH 101 Podcast with a generous contribution right now at giveTORCH.org. Give what you can give at giveTORCH.org and ensure that the TORAH 101 Podcast and the other great work of TORCH continues in 2026.– – – – – – – – – – – – – – – – – – – – – –"And God made man in His image. In the image of God (Elokim) He made him.” The majority of the secrets of the Kabbalistic esoterica are hidden in these cryptic words, but the magisterial work, Nefesh HaChaim, authored by Rabbi Chaim of Volozhin, begins by explaining a profound understanding of these words. There is indeed some overlap between man and God. God is the source of all power, the source of all vitality, and He endowed man with some of that power. We have the ability to move worlds. We have the ability to make cosmic transformation. In this very special episode, we begin our study of this fundamental work of Torah philosophy. What we learn radically reshapes our perspective of what man is and what impact man has.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Rabbi Chaim Yosef David Azulai traversed Europe, the Middle East, and North Africa on behalf of his brethren in Eretz Yisrael. His missions raised vital funds, to keep the Jews from being driven out of town, whilst facing bandits, maritime disasters, and oppressive authorities along the way. With the aid of his diary, this episode gives a vivid first-hand account of his challenges, deprivation, triumphs and breadth of travel. Beyond his journeys, the Chida's genius is seen through his prolific writings. Author of 100 different sefarim on Halacha, Tanach, Kabbala & Talmud, they continue to guide Judaism today. Shem HaGedolim, remains a monumental encyclopedia of rabbinic authors and works, which reflect his incredible memory and knowledge. Birkei Yosef and Yosef Ometz are cornerstones of psak, written as he travelled thousands of miles over many decades. But the final act was written in 1960.   Timestamps: - 0:00 — Intro mention of Shem ha‑Gdolim editions   - 0:21 — Podcast intro by Mena Reisner   - 1:00 — Hosts reconnect; travel note and dedication   - 2:32 — Episode topic: life & travels of Rabbi Chaim Yosef David Azulai (the Chida)   - 3:01 — Family origins; great‑grandfather and signature story   - 4:13 — Birth in Jerusalem, early life, prodigy and writings   - 7:53 — Teachers, Kabbalistic training, reason for emissary mission   - 10:26 — Language issues, letters of recommendation, mixed receptions in Europe   - 15:04 — Collection logistics, contacts with non‑Jewish authorities, successes   - 18:46 — Travel hazards and accidents; manuscript research in libraries   - 22:32 — England/France encounters and sightseeing   - 26:29 — Return to Eretz Yisrael (1758), political troubles, five‑year stay in Egypt   - 31:05 — Tunis episode, personal losses, diary entries   - 35:49 — Second mission, Livorno quarantine, composing Shem ha‑Gdolim   - 39:05 — Scope of travels, settlement in Livorno, later life and death (1806)   - 42:23 — Burial details, estate instructions, study practices, halachic/Kabbalistic approach   - 48:55 — Stories/legends (attempts to hasten redemption, miracles)   - 55:07 — Reburial efforts to Jerusalem; episode closing and contact info

Whereas some Kaddishim end with "Da'amiran Be'alma Ve'imru Amen," others consist of additional prayers and conclude with "Oseh Shalom Bi'mromav…" Is the one reciting Kaddish required to take three steps back for "Oseh Shalom" at the end of Kaddish, as we do for "Oseh Shalom" at the end of the Amida? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Od Yosef Hai, distinguished in this regard between the "Kaddish Titkabal" that the Hazzan recites following the repetition of the Amida, and other Kaddishim. For the Hazzan reciting "Kaddish Titkabal," the Ben Ish Hai writes, taking three steps back is required, because he needs to step back after repeating the Amida. When reciting the other Kaddishim, however, this is not necessary. The Ben Ish Hai cites this ruling in the name of earlier Poskim (Shalmeh Sibur, Mateh Yehuda). This is the view also of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who observed that this was the common practice, adding that this is consistent with the teachings of Kabbalah. Hacham Ovadia Yosef, however, disagreed, and ruled that it is proper to step back for "Oseh Shalom" at the end of every Kaddish. He refuted the Kaf Ha'haim's claim that Kabbalistic teaching does not require stepping back, noting that Rav Eliyahu Hamwe of Aleppo (1839-1915), a great Kabbalist, writes in his Peh Eliyahu that one must step back at the end of every Kaddish. Moreover, the Radbaz (Rav David Ben Zimra, Egypt, 1479-1573) maintained that one should take three steps back at the end of every Kaddish, and this is also the position of Maran, in Bet Yosef and Shulhan Aruch. Therefore, whenever one recites a Kaddish that ends with "Oseh Shalom," he should take three steps back. The proper procedure is to move the left foot back, then move the right foot behind the left foot, and then move the left foot next to the right foot. One then recites the words "Oseh Shalom Bi'mromav" while bowing to the left, "Hu Ya'aseh Shalom Alenu" while bowing to the right, and "Ve'al Kol Yisrael" while bowing frontward. He then stands upright for "Ve'imru Amen."

For centuries, many rabbis have denied the deity of Jesus Christ. Why do so many Jewish people refuse to accept the Gospel and affirm Christ's sacrifice on the cross as both God and Savior? Dr. Brian Crawford has the answers to these complex questions. Brian is the director of digital evangelism for Chosen People Ministries and the author of The Scandal of a Divine Messiah: A Response to Maimonidean and Kabbalistic Challenges to the Incarnation. He explains the roots of these two separate schools of Jewish thought, with particular details about Jewish Kabbalistic philosophy, which is ultimately rooted in the mystery religions of ancient Greece, Egypt, and a slurry of varied beliefs. Brian provides loving counterpoints to these misled beliefs about the Bible and educates Christians on how to share the Gospel with their lost Jewish brothers and sisters. TAKEAWAYS Religious practicing Jews are unaware of the Greek and pagan origins of Kabbalah Kabbalah is a form of Jewish mysticism and they believe all beings are god in the flesh, and that all things in the universe are divine Kabbalah originated with ancient Jewish philosophers, and later became mixed with Gnosticism and mystery religions Kabbalists are universalists, meaning they believe everything will be saved and made whole, regardless of what people believe

Different customs exist regarding the phrase "Le'alam U'l'almeh Almaya" in the "Yeheh Shemeh Rabba" response to Kaddish. Some recite this phrase this way, whereas others omit the letter Vav from "U'l'almeh" and recite simply "Le'almeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, writes that the word should be pronounced "Le'almeh," without the letter Vav at the beginning. He explains that the "Yeheh Shemeh Rabba" response is meant to consist of 28 letters, and if the Vav is included, this response consists of 29 letters. Therefore, the Vav must be omitted. This is the position also of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This argument assumes that the word "Shemeh" in "Yeheh Shemeh Rabba" is spelled with a Yod (Shin, Mem, Yod, Heh). In some Siddurim, this word is spelled without the letter Yod, thus allowing for the Vav to be included in "U'l'almeh" without exceeding 28 letters. It is true that, as discussed in a previous installment, the Mahzor Vitri understood the phrase "Yeheh Shemeh Rabba" as a prayer that the divine Name, which currently contains only the letters Yod and Heh, should become complete, and according to this reading, the word "Shemeh" is read as "Shem Yod-Heh" ("the Name of Yod-Heh"). However, as we saw, Halacha does not follow this opinion, and therefore it is acceptable to omit the letter Yod from the word "Shemeh." Moreover, Hacham Ovadia Yosef noted that Maran (author of the Shulhan Aruch), in Bet Yosef, clearly follows the opinion that the correct text is "U'l'almeh," and this is how the word appears in the texts of earlier Rabbis such as Rav Saadia Gaon, Rav Amram Gaon, the Rambam, and others. Hacham Ovadia asserts that in light of these sources, a Kabbalistic teaching involving the significance of the number 28 does not justify altering the text. By contrast, Rav Meir Mazuz (1945-2025), who was a renowned expert in grammar, maintained that the correct text is "Le'almeh." Rav Moshe Rahamim Shayo (contemporary), in his Mehkereh Aretz, writes that in the Bet Obed edition of the Siddur, which was used by the Jewish communities of Aleppo, Syria, the text reads "Le'almeh," without the letter Vav. This text also appears in the Siddur published by Rav Abraham Hamway, and this was the ruling of Rav Yeshayahu Dayan (1833-1903), head of Aleppo's Rabbinical court. There is also testimony that later, in the times of Aleppo's Chief Rabbi Moshe Mizrahi (1863-1955), Rav Mizrahi sharply reprimanded a member of the community who recited "U'l'almeh" instead of the "Le'almeh," which was the accepted custom in Aleppo. In the Kol Yaakob edition of the Siddur, which is used by many Syrian Jews, the word appears as "U'l'almeh," but this is a mistake, as the custom in Aleppo was clearly to say "Le'almeh." In practice, therefore, it is proper for members of the Syrian community to recite "Le'almeh," and not "U'l'almeh." Summary: In the "Yeheh Shemeh Rabba" response to Kaddish, the word "Le'almeh" appears this way in some editions of the Siddur, and in others, "U'l'almeh," with the letter Vav at the beginning. The text that should be followed by members of the Syrian community is "Le'almeh."

How do you reinvent your life and tap into your highest potential? Craig Siegel, entrepreneur, transformational coach and author created his own reinvention by leaving his career on Wall Street and diving into the world of personal transformation. He teaches you Kabbalistic wisdom about how to truly live with certainty, how to plug into the infinite energy of the Creator, how to become a vessel for all that you desire, and why the most powerful thing you can do each day is pause long enough to reconnect with your origin. - Join This Abundant Life for access to Cathy's live Aries masterclass on March 17th cathyheller.com/energy  - Listen to Craig's podcast, The CLS Experience wherever you listen to podcasts - Read Craig's book, The Reinvention Formula https://www.cultivatelastingsymphony.com/clsresources - cultivatelastingsymphony.com - Join Craig's free texting community - just text "Cathy" to 917-634-3796 - Follow Craig on Instagram @craigsiegel_cls

A deeply personal and Torah-rich conversation on facing darkness from within. Kiki opens up about her own journey with anxiety and depression, sharing how she moved from resenting the darkness she experienced to believing in its inherent blessing. Drawing on biblical stories, Kiki weaves profound insight with raw personal honesty. She explores what it practically means to face darkness, professional help as a prerequisite to faith-based tools and the belief that our inner light is inextinguishable, no matter what darkness we are facing.Kiki is a Chabad Shlucha for a community in Israel, teaches weekly Chassidus and Kabbalah classes in person and online. She is a bridal educator and mikvah attendant, and is passionate about learning and teaching chassidus. Find her classes on Youtube:https://www.youtube.com/@kabbalahwithkikiFind her classes on Spotify:https://open.spotify.com/show/6uscGnRqwgd2j8qwkk542M?si=FIxIy73QQNWw7qVSbDYRUgEmail her at chabadofefrat@gmail.com and find her on instagram at @kabbalahwithkiki. * * * * * * *Join our new virtual Tanya class! We will be hosting a live, three part series on the divine soul, through Chapter 2 of the Tanya, a space to explore the text through shared study, poetry, curated illustrations, songs, and guided reflection. Link to join us here: https://humanandholy.mykajabi.com/tanyaclass* * * * * * *To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.* * * * * * *Timestamps:00:00 — Introduction01:43 — Today's topic: Torah wisdom on facing inner and outer darkness02:14 — Why this is personal: Kiki's journey with anxiety and depression03:30 — Showing up to teach even on the hardest days05:14 — Biblical context: Abraham, Yaakov, and descending into Egypt06:00 — The Kabbalistic purpose of exile:07:38 — Descent before ascent08:20 — Yaakov wrestling with the angel10:00 — What blessing is this bringing me?11:15 — The blessing is not external 13:13 — Practically speaking: what does facing darkness actually look like?15:00 — The Hillel model: lighting one candle when the darkness feels overwhelming16:50 — Going outward as a tool: moving out of yourself to find light18:35 — The fear of being swallowed by darkness20:30 — Balancing inward processing and outward giving23:10 — Designating time for pain25:00 — When mental health requires medical treatment first26:24 — Yosef vs. his brothers: two worldviews on how to live in a dark world28:30 — The brothers' approach: protect holiness by withdrawing from the world29:30 — Yosef's approach: engage with darkness and elevate it30:45 — Galus as a dream: the power of opposites coexisting35:00 — Two kinds of dreams: exile's confusion vs. Yosef's redemptive vision40:50 — What happened to our dreams? 43:00 — Changing "if only" to "only because"46:00 — Two approaches to supporting people in their darkness48:00 — Yaakov's model: sometimes when you're in the pit can't climb out alone50:00 — Yosef's model: the power of presence52:30 — Just sitting with someone is enough54:30 — Kiki's personal postpartum depression56:30 — The inextinguishable light58:30 — How to support someone in darkness59:26 — Soul-to-soul closing message

Cathy Heller breaks down why the law of attraction doesn't work and why the law of reception does. This conversation goes beyond surface-level manifestation advice into the Kabbalistic teaching of oneness and why your inability to receive isn't about worthiness—it's about believing you're separate from everything else.What you'll learn:Why reception is immediate but attraction keeps you stuckHow money circulation proves we're all oneThe "almost list" that's actually self-betrayalCathy Heller is the host of the Kathy Heller podcast and author of Abundant Ever After. She spent three years in Jerusalem studying Kabbalah, and her teaching on the law of reception versus the law of attraction has shifted how thousands of people understand abundance.Find Cathy's book "Abundant Ever After" and all links at: mindlove.com/442Ready to work on your almost list with real accountability? Join the free Mind Love Collective for monthly coaching and support throughout the year. mindlove.com/joinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This is the book that launched (and legitimized!) the rational (non-Kabbalistic) approach to Torah and Judaism. written to rescue the religious Jew "drowning in doubt" (in the author's words)

In this episode, Krista sits down with renowned numerologist, astrologer, and spiritual teacher Kaitlyn Kaerhart. Discover how understanding your unique numerology + astrology blueprint can ignite real change in your love life, career, and sense of purpose.  Ahead, Krista + Kaitlyn get honest about hitting rock bottom + the reality of navigating major relationship transits, like the nodal return + Saturn's return. You'll learn how to decode your own chart, shift patterns, and step into your authentic self with more ease + confidence.  This episode pulls back the curtain on spiritual tools that unlock epic breakthroughs. Whether it's understanding your soul urge number, embracing your life path, or applying Kabbalistic wisdom to relationships, you'll leave feeling empowered + ready to magnetize what you truly desire. We also talk about: How to calculate your life path, destiny, and personal year numbers   The “north node” in astrology + why your purpose is written in the stars   Life path 7 energy: the journey of the spiritual seeker   The role of “Chiron” + healing past wounds through self-awareness   Kabbalah's Bread of Shame concept + the feminine energy over-giving trap   Using numerology to time career moves, launches, and even relationships   The 52 card system + what it reveals about your archetype   The real difference between astrology + numerology (and why you need both!)   Releasing perfectionism + stepping into your mystical gifts   How to make spiritual tools work for you—without overwhelm! Resources: Website: https://www.kaerhart.com/ Instagram: https://www.instagram.com/kaerhart/ Numerology Reports: https://www.kaerhart.com/reports YouTube: https://www.youtube.com/kaitlynkaerhart “You Are Cosmic Code: Essential Numerology” Book: https://www.amazon.com/You-Are-Cosmic-Code-Numerology/dp/1529107369/ref=sr_1_1?crid=1SLU89UUBS75H&keywords=you+are+cosmic+code&qid=1652886391&sprefix=you+are+cosmic+code%2Caps%2C131&sr=8-1 Order our book, Almost 30: A Definitive Guide To A Life You Love For The Next Decade and Beyond, here: https://bit.ly/Almost30Book.  Sponsors: Gaia | On https://www.gaia.com, you get access to over 8,000 original, ad-free series, documentaries, and classes — along with a global community of more than 800,000 people exploring deeper truth and human potential. Revolve | Shop at https://www.REVOLVE.com/ALMOST30 and use code ALMOST30 for 15% off your first order. #REVOLVEpartner BetterHelp | This episode is brought to you by BetterHelp. Give online therapy a try at https://www.betterhelp.com/almost30 and get on your way to being your best self with 10% off your first month. Chime | It just takes a few minutes to sign up. Head to https://www.Chime.com/ALMOST30. Paleovalley | Head to https://www.paleovalley.com/almost30 for 15% off your order! Our Place | Visit https://www.fromourplace.com/ALMOST30 and use code ALMOST30 for 10% off sitewide.  Fatty15 | Get an additional 15% off their 90-day subscription Starter Kit by going to https://www.fatty15.com/ALMOST30 and use code ALMOST30 at checkout.  Ka'Chava | Go to https://www.kachava.com and use code ALMOST30 for 15% off your next order. Ritual | Don't settle for less than evidence-based support. My listeners get 25% off your first month at https://www.Ritual.com/ALMOST30.  Hero Bread | Hero Bread is offering 10% off your order. Go to https://hero.co and use code ALMOST30 at checkout. To advertise on this podcast please email: partnerships@almost30.com. Learn More: https://almost30.com/about https://almost30.com/morningmicrodose https://almost30.com/book Join our community: https://facebook.com/Almost30podcast/groups https://instagram.com/almost30podcast https://tiktok.com/@almost30podcast https://youtube.com/Almost30Podcast Podcast disclaimer can be found by visiting: almost30.com/disclaimer.  Almost 30 is edited by Garett Symes and Isabella Vaccaro. Learn more about your ad choices. Visit megaphone.fm/adchoices

Signed by the Noda BiYhudah himself when he was a teenager, soon to enter the Kloiz of Brody whose curriculum combined intense נִגְלֶה and נִסְתָּר.