Podcasts about kabbalists

One of the most esoteric parts of Tanach (the Hebrew Scriptures) is the description of the Merkava or G-d's chariot described twice in detail in the book of Ezekiel. Kabbalists have written extensively, explaining the meaning and significance of each detail described in the Merkava.A fascinating discussion about the Merkava and its meaning. 

B"H The land of Israel isn't just geography ,it's the spiritual heartbeat of Jewish mysticism. From Rebbe Shimon bar Yochai to the Arizal and Rebbe Nachman, the greatest Kabbalists drew their deepest revelations from this sacred soil. On Lag B'Omer, we celebrate that eternal bond between Kabbalah and the land where its light shines brightest. To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Is it proper to keep the Tzitzit of one's Tallit Katan inside his clothing, or should he expose them? Twice in his presentation of the laws of Tzitzit (8:11, 24:1), the Shulchan Aruch writes that the Tallit Katan should be worn over one's clothing, so that he sees the Tzitzit at all times and thereby be reminded of the Mitzvot. According to the Shulchan Aruch, the entire garment of the Tallit Katan should be worn over one's outermost garments (like many Chasidim do today). The Mishna Berura (8:26; commentary to the Shulchan Aruch by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933) strongly condemns the practice of those who tuck the Tzitzit inside their pants, rather than leave them exposed (listen to audio for precise citation). He writes that doing so not only undermines the purpose of Tzitzit – "you shall see them and remember all the commandments of God" (Bamidbar 15:39) – but also denigrates the Mitzva. The Mishna Berura adds that a person who received a garment as a gift from a king would proudly expose it for all to see; all the more so, then, should one make a point of exposing the Tzitzit. Those who conceal them, the Mishna Berura writes, will one day make an accounting for this shameful practice. However, the view of the Arizal (famed Kabbalist, Israel, 1534-1572), as recorded and understood by his student, Rabbi Chayim Vital (Israel-Syria, 1542-1620), and by the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), was that the Tallit Katan – both the garment and the Tzitzit strings – should not be exposed. Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi, cites other Kabbalists who followed this view, as well. Therefore, Sepharadim, who generally follow the laws and customs of the Kabbalists, should keep their Tzitzit tucked into their garments. Chacham Bentzion Abba Shaul Z"L (Jerusalem, 1924-1998) cited his mentor, Chacham Ezra Attia Z"L (head of the renowned Yeshivat Porat Yosef in Jerusalem), as remarking that any Sepharadi that exposes his Tzitzit denigrates and casts aspersions on the previous generations of Sepharadim, who followed the practice of keeping the Tzitzit concealed. Rabbi Yehuda Tzadka Z"L (who served as Rosh Yeshiva along with Chacham Ezra Attia Z"L) testified that the esteemed Rabbi Yaakov Chaim Sofer (1870-1939), author of Kaf Ha'chayim Sofer, likewise kept his Tzitzit inside his clothing. The same is said about the prominent Kabbalist Rabbi Efrayim Cohen Z"L, and this is the ruling of Chacham Ovadia Yosef, in his work Yechaveh Da'at (2:1). Thus, in the spirit of the rule "Al Titosh Torat Imecha" ("Do not abandon your mother's teaching" – Mishlei 1:8, 6:20), Sepharadim should follow the time-honored tradition to wear their Tallit Katan and the Tzitzit strings inside their clothing, rather than expose them. It should be noted that Halacha permits allowing the Tzitzit strings to come in contact with one's skin, and one is thus not required to keep them in his pockets or tie them in such a way that they would not touch his skin.

Special Free Bonus Episode Of The Alchemical Tech Revolution Podcast! I am making this paid-subscriber only episode free as a preview to show you what you could be missing out on by not upgrading to a paid subscriber. I hope you find value in this offering.What do the Kabbalists teach about the nature and origin of evil? The concept of Tanin'Iver permeates the occult tradition associated with "Jewish Mysticism"...Reading from, "Samael, Lilith, And The Concept Of Evil In Early Kabbalah", by Joseph Dan, published by the Association For Jewish Studies, Cambridge University Press...www.alchemicaltechrevolution.com

Unlock the secrets of the Torah's timeless wisdom as we explore its profound implications with esteemed rabbis like Rabbi Danny Masri, Rabbi Bucsko, and Rabbi David Spetner. Journey with us to Mount Sinai, where we unravel the enigmatic line in the Pesach Haggadah's Dayenu, pondering the meaning behind standing at Sinai without receiving the Torah. With insights from the late Rosh Yeshiva of Neri Yisroel and the Sfas Emes, we discuss the concept of the Torah as the world's blueprint, emphasizing its existence before it was formally given at Sinai and its role as the universe's spiritual foundation.Experience the power of unity as we reflect on stories shared by Rabbi Tzvi Kushalevsky and Rabbi Matisyahu Salamon. Discover how unparalleled unity was essential for receiving the Torah at Sinai, with each soul representing a letter in it. Rabbi Solomon's tale of compassion and community support showcases the depth of unity within the Jewish faith, as he exemplifies kindness to a mourning family amid personal celebrations. This episode captures the essence of collective readiness, highlighting how harmony and support form the bedrock of Jewish communal life.Reflect on the deeper meanings of Passover traditions, from the symbolism of karpas to Joseph's journey from slavery to power. Through contributions from Rabbeinu Bachya and Rashi, we connect the themes of unity and redemption, emphasizing hope and growth through adversity. As we prepare for redemption and the Messiah's arrival, gain insights from figures like the Chofetz Chaim on practical steps and perspective changes needed for a meaningful Pesach. Join us for an episode filled with reflections and inspirations, guiding us toward a hopeful future.Hosts: Rabbi Aryeh Wolbe, Rabbi Yaakov Wolbe, Rabbi Chaim BucskoGuests: Rabbi Danny Masri and Rabbis Spetner and Heinemann from the Cincinnati Kollel_____________Recorded in the TORCH Centre - Studios (A) in Houston, Texas on March 27, 2025 with Audio Engineer: Shlomo WolbeReleased as Podcast on March 31, 2025_____________DONATE to TORCH: 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!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #TimelessWisdom, #Rabbi, #PesachHaggadah, #MountSinai, #Unity, #Blueprint, #RoshYeshiva, #NerYisroel, #SfasEmes, #JewishCommunity, #Redemption, #Passover, #Symbolism, #Karpas, #Joseph, #Coronation, #Maimonides, #Kabbalists, #SaltWater, #Haroset, #Love, #Unity, #Cycles, #UpsandDowns, #SederPlate, #Egg, #Mordechai, #Purim, #Messiah, #Nisan, #Adar, #Exodus, #JewishPeople, #Miracles, #Preparation, #Israel, #ChafetzChaim, #Pesach, #Guidance ★ Support this podcast ★

Unlock the secrets of the Torah's timeless wisdom as we explore its profound implications with esteemed rabbis like Rabbi Danny Masri, Rabbi Bucsko, and Rabbi David Spetner. Journey with us to Mount Sinai, where we unravel the enigmatic line in the Pesach Haggadah's Dayenu, pondering the meaning behind standing at Sinai without receiving the Torah. With insights from the late Rosh Yeshiva of Neri Yisroel and the Sfas Emes, we discuss the concept of the Torah as the world's blueprint, emphasizing its existence before it was formally given at Sinai and its role as the universe's spiritual foundation.Experience the power of unity as we reflect on stories shared by Rabbi Tzvi Kushalevsky and Rabbi Matisyahu Salamon. Discover how unparalleled unity was essential for receiving the Torah at Sinai, with each soul representing a letter in it. Rabbi Solomon's tale of compassion and community support showcases the depth of unity within the Jewish faith, as he exemplifies kindness to a mourning family amid personal celebrations. This episode captures the essence of collective readiness, highlighting how harmony and support form the bedrock of Jewish communal life.Reflect on the deeper meanings of Passover traditions, from the symbolism of karpas to Joseph's journey from slavery to power. Through contributions from Rabbeinu Bachya and Rashi, we connect the themes of unity and redemption, emphasizing hope and growth through adversity. As we prepare for redemption and the Messiah's arrival, gain insights from figures like the Chofetz Chaim on practical steps and perspective changes needed for a meaningful Pesach. Join us for an episode filled with reflections and inspirations, guiding us toward a hopeful future.Hosts: Rabbi Aryeh Wolbe, Rabbi Yaakov Wolbe, Rabbi Chaim BucskoGuests: Rabbi Danny Masri and Rabbis Spetner and Heinemann from the Cincinnati Kollel_____________Recorded in the TORCH Centre - Studios (A) in Houston, Texas on March 27, 2025 with Audio Engineer: Shlomo WolbeReleased as Podcast on March 31, 2025_____________DONATE to TORCH: 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!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #TimelessWisdom, #Rabbi, #PesachHaggadah, #MountSinai, #Unity, #Blueprint, #RoshYeshiva, #NerYisroel, #SfasEmes, #JewishCommunity, #Redemption, #Passover, #Symbolism, #Karpas, #Joseph, #Coronation, #Maimonides, #Kabbalists, #SaltWater, #Haroset, #Love, #Unity, #Cycles, #UpsandDowns, #SederPlate, #Egg, #Mordechai, #Purim, #Messiah, #Nisan, #Adar, #Exodus, #JewishPeople, #Miracles, #Preparation, #Israel, #ChafetzChaim, #Pesach, #Guidance ★ Support this podcast ★

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** Which is the proper way to recite the Amida – silently, or audibly? The Shulchan Aruch writes (101) that when praying the Amida one must move his lips and enunciate the words; thinking the words in one's mind does not fulfill the obligation, as indicating in the verse describing the prayer of Chana, mother of the prophet Shemuel: "Only her lips were moving…" (Shemuel I 1:13). This ruling of the Shulchan Aruch is shared by all authorities. There is, however, disagreement among the authorities as to how loudly the Amida should be recited. The Shulchan Aruch rules that one should recite the Amida softly enough so that those standing near him will not hear his prayer, but loudly enough to allow him to hear his own prayer. Among the Kabbalists, however, we find different traditions in this regard. The Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), in his work "Birkei Yosef" (a commentary to the Shulchan Aruch), records a tradition he heard in the name of students of the Arizal (famed Kabbalist, Israel, 1534-1572) that the Amida must be prayed silently. If one's prayer is even slightly audible, the "Chitzonim" (harmful spiritual forces) are capable of disrupting the prayer's efficacy and preventing it from reaching its destination. By contrast, the Siddur Beit Oveid (in Hilchot Tefila, 75), after recording these comments of the Chid"a, cites a ruling from the Kabbalist Mahari Seruk, a student of the Arizal, that one must pray loudly enough to hear his own prayer. Thus, different traditions exist as to the proper way to recite the Amida according to the Kabbalah. The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), in his work "Od Yosef Chai" (Parashat Mishpatim, 3; listen to audio for precise citation), rules that the Halacha on this issue depends on the individual's ability to properly pronounce the words and concentrate on his prayer. One who feels that he can accurately enunciate the words and pray with concentration reciting the Amida inaudibly, then he should do so, in accordance with the tradition cited by the Chid"a. If, however, one suspects that he might swallow his words or experience difficulty concentrating unless he recites the Amida audibly, then he should follow the Shulchan Aruch's ruling and pray the Amida loudly enough to hear his words. The Ben Ish Chai adds that his father followed the practice to recite the Amida audibly. Chacham Ovadia Yosef, in his work Halichot Olam (vol. 1, p. 157), writes that the Halacha follows the position of the Shulchan Aruch, that the Amida should be recited audibly. This will enhance his concentration and ability to pronounce the words properly. Of course, those who recite the Amida audibly must ensure to recite it softly enough that only they – and nobody else in the synagogue – can hear their prayer. Summary: According to all authorities, one must recite the Amida with his lips, and not merely think the words in his mind. One should recite the Amida audibly, such that he – but nobody else – can hear his prayer. If he feels capable of properly enunciating the words and concentrating while praying silently, the Ben Ish Chai says to pray silently.

King David proclaims in Tehillim (17:15), "Ani Be'sedek Eheze Fanecha" – "I shall behold Your countenance in righteousness." The Gemara in Masechet Baba Batra (10) explains this verse as revealing a fundamental precept relevant to Sedaka (charity) – that whoever involves himself in charity earns the privilege of beholding the Divine Presence. King David here teaches us that "Be'sedek," through the great merit of Sedaka, "Eheze Fanecha" – one is rewarded with the privilege of beholding a revelation of Hashem. This concept is seen in other sources, as well. Parashat Vayera begins by telling us that Hashem revealed Himself to Abraham Abinu: "Vayera Elav Hashem." The Sages explain that G-d came to Abraham to perform "Bikur Holim" (visiting the sick), as Abraham was recovering from the painful procedure of circumcision. Of course, Hashem does not visit every ailing righteous person. Why, then, did He appear to Abraham Abinu at this time? The answer is provided in the continuation of the verse, which tells us that Abraham was sitting outside his tent, in the heat of the day, looking for wayfarers in need of hospitality. As Abraham made a special effort to involve himself in Hesed (kindness), he was worthy of beholding a revelation of G-d. This can be seen also in the Misva of Aliya Le'regel, which requires making a pilgrimage to the Bet Ha'mikdash every Pesah, Shabuot and Sukkot with special sacrifices. The Torah commands that on these three occasions, "Year'eh Kol Zechurcha" ("all your males shall be seen" by G-d), and the Gemara interprets the word "Yera'eh" to mean not only that we are seen by Hashem on these occasions, but also that we see Him. (The word "Yera'eh" can be read as "Yir'eh" – "will see.") However, the Torah adds, "Lo Yera'u Fanai Rekam" – we cannot come to the Bet Ha'mikdash on the festivals "emptyhanded." In order to behold the Shechina (Divine Presence), we must offer sacrifices. We earn the great privilege of seeing G-d's presence only by giving. For this reason, the Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that nowadays, when we do not have the Bet Ha'mikdash, we must give charity before every Yom Tob. Just as we needed to bring sacrifices in the Bet Ha'mikdash to behold the Shechina on the holidays, nowadays we must give charity in order to have this special privilege. The Ba'al Shem Tob (1698-1760) taught that the Shechina descends upon a person when he gives charity because the Divine Name is symbolically formed through the act of giving. The small coin, or bill, which one gives represents the first letter of Hashem's Name, the letter "Yod." One takes the coin or bill in his hand, which has five fingers, and thus corresponds to the letter "Heh" (which has the numerical value of 5). The outstretched arm as one gives the money represents the tall, straight letter "Vav," and the needy person's hand which receives the charity symbolizes the final letter "Heh," thus spelling the Name of "Havaya" ("Yod"-"Heh"-"Vav"-"Heh"'). Therefore, by giving charity, we bring Hashem's presence. In light of this teaching, the Kabbalists instruct that if one is placing Sedaka money in a charity box, instead of giving it directly to a needy individual, he should first transfer the money from one hand to the other. If one is placing the money into a box, there is no final "Heh," as the recipient does not receive the money directly from the donor. Therefore, in order to form the final letter, one should move the money from one hand to the other and then place it in a box. This practice is alluded to in the verse which commands giving charity, "Naton Titen" ("you shall surely give" – Debarim 15:10). The phrase "Naton Titen" alludes to two acts of giving – moving the charity money from hand to the next, and then placing it in the Sedaka box. Moreover, the Kabbalists teach that in order to create the Name, one must initiate the process of giving. If one waits for the needy individual to come and outstretch his arm, requesting assistance, then the sequence of the letters is distorted. The Name must begin with the letter "Yod," which, as mentioned, corresponds to the money which one gives. Therefore, one must not wait for the person in need to come and ask for help, and should instead approach the poor person and outstretch his arm with the donation, in order to spell the Name the right way. This is alluded to in the aforementioned verse in Tehillim, in which David says, "Ani Be'sedek" – "I, through charity," referring to his initiating the donation of charity. The verse continues, "Esbe'a Be'hakitz Temunatecha" (literally, "I shall be satiated by Your image when I awaken"), which can be understood to mean that if we must be "awakened" by a needy person asking for help, rather than initiating the donation, then we see only "Temunatecha" – a vague image. If we give only after we are approached, then we form the Name, but the letters are jumbled, so we do not behold Hashem clearly. It is only when "Ani Be'sedek," when we initiate the giving of charity, that "Ehezeh Panecha," we see Hashem's countenance clearly. This verse also teaches us another vitally important concept relevant to charity. The Gemara tells that Rabbi Eliezer would make a point of giving charity before prayer, based on this verse in Tehillim – "Ani Be'sedek Eheze Fanecha," which could be read to mean that David came to "see G-d" in prayer after fulfilling the Misva of charity ("Be'sedek"). The great merit of this special Misva helps ensure the prayer's acceptance. Indeed, the Pele Yoetz (Rav Eliezer Papo, 1785-1828) writes that synagogues should place a charity box near the entrance so that everyone can give money to charity immediately upon entering. Even if not, one should try to at least set money aside for charity before each prayer, and this will help the prayer achieve the desired result. This concept may be explained in light of the Arizal's teaching that before one prays, he should declare that he accepts upon himself the Misva of "Ve'ahabta Le're'acha Kamocha" ("You shall love your fellow as yourself"), and proclaim his love for all his fellow Jews. This has been explained based on a parable of two brothers who lived in different countries, one of whom was very wealthy, and the other underprivileged. One day, the underprivileged brother decided to sell the little he had to fund a trip to his wealthy brother, certain that his brother would generously assist him. After the long, grueling journey, the impoverished man came to his brother's home and knocked on the door. "Who are you?" the brother asked. "What do you mean? I'm your brother." "Sorry, I have nothing for you. Good luck." He slammed the door. Sometime later, the wealthy brother went to visit his aging father, whom he had not seen in quite a while. When he arrived, he knocked on the door. The father opened the door and asked, "Who are you?" "Who am I?! I'm your son!" "If you don't recognize your brother as your brother," the father said, "then why should I consider you my son? If you're not his brother, then you're not my son." If we want a loving relationship with our father, then we need to treat our brothers like our brothers. When we pray, we come to G-d as a child coming before his loving father, asking for what we need. In order to do this, we must first affirm our commitment to fulfill the command of "Ve'ahabta Le're'acha Kamocha," to regard all our fellow Jews as our brothers – for only then can we come before G-d and say that we are His children. This is why it is important to give charity before prayer, too. By giving charity, we are showing that we care about our fellow Jews like our brothers. And once we have made it clear that they are all our brothers, we can then stand before Hashem and ask Him to care for us like a loving father.

The month of Shevat is associated with a tribe of Asher and corresponds to the letter Tzadik (צ) and its zodiac sign is a bucket. So much is told to us by the Kabbalists. But what is the secret of this month? What is the energy that permeates this month? What are the particular ways […]

The month of Shevat is associated with a tribe of Asher and corresponds to the letter Tzadik (צ) and its zodiac sign is a bucket. So much is told to us by the Kabbalists. But what is the secret of this month? What is the energy that permeates this month? What are the particular ways to tap into the vast power of this month? Why is that associated with fruits? We welcome back the great Rabbi Shmuel Botnick to the podcast to share a new, profound perspective on the secrets of this month.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: 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!– – – – – – – – – – – – – – – – – – – – – –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 ★

Welcome to our humility series. We're talking about thoughts that cause one to become humble. The Hovot Halevavot in the second gate, Shaar HaBechina, which looks into creation (chapter 5), says, " There's something that you should look into in creation. It applies to the greatest and smallest of creatures. It's something that's hidden, that you don't see with your regular senses. It's the constant of movement . Everything that's happening is happening because of movement. He says, without movement, nothing would come to be. And he quotes a statement. רב הטבעים עם התנועה /Most of natural events come about due to movement It's what makes the cells move . What makes your blood flow? What makes you able to walk and move your limbs? And he says, When you understand the secret of movement, you'll understand how spiritual it is . It's from the wonders of God. And you'll realize, Hashem's tremendous mercy on you . And you'll realize that all of your movements are connected to the will of your Creator. He's making everything move. The only thing that He left is certain things you have freedom of choice in. But otherwise, as we say in the morning, Hamechin Mitzader Gaver,/God sets up the steps of man . So pay attention to every movement you make and realize how He is connected to that movement. Be a little bit shameful of Him and give yourself over to His will because He's watching and looking and directing you. This is a very, very important point- we don't have our own independent energy. Hashem makes us move at all times. This is something to think about. On Rosh Hashanah there is a Piyut that Sephardim say, written by Rav Yehuda Halevi, the author of the Kuzari. It's called Ya Shimcha/Your name is Hashem. It says in the last stanza of that Piyut הִשְׁתּוֹנֵן, וְהִכּוֹנֵן, וְהִתְבּוֹנֵן בְּסוֹדֶךָ. וְהִבַּטְתָּ, מָה אַתָּה, וּמֵאַיִן יְסוֹדֶךָ. וּמִי הֱכִינְךָ, וּמִי הֱבִינְךָ, / Sharpen your mind and prepare yourself and delve into your secret (which refers to your soul) And realize what are you and what is your source of being? Who formed you? Who gave you wisdom? And now for the last three words, וְכֹחַ מִי יְנִידֶךָ. / Whose power animates you? Whose power makes you move? That's something that the Paytan is asking us to think about, specifically on Rosh Hashanah, the day of creation, the day that God breathed life into man. We should think about this every day, but especially on Rosh Hashanah- Who is energizing us? Who's giving us the strength to move? We will quote three different sources for this concept, each from a different shade of our religion. Working chronologically, we start with the Tomar Devorah, the famous sefer written by Rav Moshe, Cordovero, one of the great Kabbalists of Sfat. He lived from 1522 to 1570 and was actually one of the leaders of Kabbalah, even before the Arizal. In the first chapter of Tomar Devorah when talking about he first Middah of Hashem, he says, אֵין רֶגַע שֶׁלֹּא יִהְיֶה הָאָדָם נִזּוֹן וּמִתְקַיֵּים מִכֹּחַ עֶלְיוֹן הַשּׁוֹפֵעַ עָלָיו. /There's not a moment that a person is not sustained and exists from the heavenly force that is constantly granted upon him. That means we do not live because we're here as independent beings. We will explain further citing a quote from the Baal Shem Tov, Rav Yisrael ben Eliezer (c. 1700 to 1760), the founder of Hasidut , in his sefer Beer Mayim Chaim on Bereshit explaining the pasuk (Tehilim 119 89) לעולם ה' דברך נצב בשמים, /Forever Hashem, Your words are standing in the Shamayim The Baal Shem Tov explains that when a flesh and blood craftsman makes a vessel, he can walk away from the vessel and no matter what energy or wisdom he put into it, his ability no longer impacts it. It's going to stay forever. Why? Because he's made it yesh m'yesh/something from something. He took existing silver and crafted it into the vessel. But Hashem created the world yesh m'eyin/something from nothing. There was nothing there before Him. And therefore, if Hashem, even for a second, decides to cease to pump the energy into it, it will cease to exist. God has to constantly put that energy in to make it be. Thr Baal Shem Tov gives the example of the sun. Why is the sun there? Not just because it's there. No. If you were able to put on spiritual glasses, you'd see the words Yehi Or pumping into the sun. And if those letters Yehi Or went away, the sun would cease to exist. Hashem, every second, is pumping energy Yehi Rakia/let there be a firmament. That's why there's a sky. He says that's what it means L'Olam/Forever Your words are still in the heavens. That means the original ten statements that God said when He created the world are still standing there. And if your eyes were capable of seeing it, you'd see them still there. Lastly, we will quote the Nefesh HaChaim, Rav Chaim of Volozhin (1749 to 1821), the father of the Yeshiva movement. He was a student of the Gaon of Vilna and got everything from him. And he says almost the same thing. Why is Hashem called Elohim, which means the Source of all energy? Because God is different than a regular craftsman that builds a building out of wood, who didn't make the wood, he just formed it. When the craftsman goes away, he goes away. He makes the same point as the Baal Shem Tov: Hashem made something from nothing. And he says, from the time of creation, כל יום וכל רגע ממש. , Every day and every moment, God is keeping it going. And he says that's why Anshei Knessset HaGedolah said המחדש בטובו בכל יום תמיד מעשה בראשית / God renews in His goodness every day constantly, the creation. תמיד ממש כל עת ורגע. /literally every second . And as it says, לעושה אורים גדולים /God is making the great luminaries - in the present tense. Not He made . What does that have to do with us? Humility . In the words of the Hovot Halevavot and of Rav Yehuda Halevi- There's nothing that we do on our own. Our heart is pumping because God is making it pump. In Shir HaShirim 5,2 it says ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק / The voice of my beloved is banging , פִּתְחִ / Open up Our pulse is called defek cause the pulse bangs . It pulsates . I once saw a pshat that the pulse is called defek/ banging because Who's the One that's banging and pulsating through our body? It's ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק Hashem is making that happen. When we think these thoughts, we realize, What are we doing? Whatever we're doing, whether hitting a ball, making a cake, or making money, Who is energizing me? Who's pumping it into me? Imagine those huge blow up items that flail around in front of stores to get your attention, flapping back and forth. Imagine if it thought to itself, " Wow! look how powerful I am. I'm going back and forth. " Excuse me, sir. There's someone pumping the air into you. You'd be flat on the floor without that thing pumping air into you. And with us, it's even worse because we wouldn't even be that flat plastic on the floor if Hashem wasn't pumping energy into us. These kind of thoughts are humbling, and it's our responsibility to think about them.

Welcome to our special Shovavim series on Anava . We're going to go through pesukim that show how the Galut was accepted by the various beholders (for, as we said yesterday, Galut is in the eye of the beholder). וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן: / Yaakov dwelled in the land that his father's sojourned in . Rashi famously says ביקש יעקב לישב בשלוה קפץ עליו רוגזו של יוסף : Yaakov Avinu wanted to sit in serenity, and the anger and disturbance and turmoil of Yosef jumped upon him. The famous question is, What did Yaakov Avinu do wrong? He wanted to wanted sit in shalva/serenity. He wanted sit and learn. What's wrong with that? The answer is, We're in Galut . And in Galut , you have to feel like you're in Galut . Yaakov Avinu didn't do anything wrong. But the way he was setting himself up, he wasn't cognizant of Galut . The pasuk uses two terms- Vayeshev Yaakov , whereas for his father it says, Gureh Aviv . One is a dweller and one is a sojourner. (Like Avraham Avinu says, Ger V'Toshav Anochi Imachem . Rashi says it's a contradiction. And he says, Really, I'm a ger . I'm a sojourner . I don't own the land, but if you don't give it to me, then I'll exercise my Toshav rights) So that's the contrast of Ger and Toshav . וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן: Yaakov Avinu felt like a dweller , a permanent citizen in the land where his father felt like a sojourner . Yitzhak Avinu was a Ger , so he was okay. The Chatam Sofer on Bereshit 37,1 says that Eretz Yisrael is called ארץ העברים Eretz HaIvrim/ the land of the Hebrews, but we see that Yaakov Avinu refers to it as Eretz Canaan, the land of Canaan . What doesn't he call it Eretz HaIvrim/The land of the Hebrews ? The Chatam Sofer says that he called it Eretz Canaan because he wanted to remind them that We don't own this land. We are only guests. It's not ours yet. Yaakov Avinu was trying. He said, What am I supposed to do? I have a yeshiva, I'm learning, everything's fine, but וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו how am I going stop from feeling like we belong here? I'll call it Eretz Canaan to remember that it's not my land. I'm just a guest. Furthermore, the Rama MiPano, one of the great Kabbalists, in his essay called Meah Kesita chapter 30, says that the root of the word כנען is כנעה which is humility . So when we're in Eretz Yisrael, we have to be humble. We can be humble through Galut or can be humble by simply humbling ourselves to Hashem. The Rama MiPano adds something unbelievable- the numerical value of the word כנען Canaan is 190, because the 190 years of Yitzhak Avinu and Yaakov before the point of ביקש יעקב לישב בשלוה werein Canaan, which means humble . And because they were humble, they were able to subtract the 190 years. In the Hagaddah shel Pesach , the pesukim of Bikurim describe what was going on: וַיָּגָר שָׁם. / They sojourned there מְלַמֵּד שֶׁלֹא יָרַד יַעֲקֹב אָבִינוּ לְהִשְׁתַּקֵּעַ בְּמִצְרַיִם אֶלָּא לָגוּר שָׁם /This teaches us that Yaakov didn't go to get himself entrenched, but rather, to be a sojourner / וַיֹּאמְרוּ אֶל פַּרְעֹה, As the brothers tell Paroah לָגוּר בָּאָרֶץ בָּאנוּ , כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ, כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן. / There's a famine, we have no grazing. וְעַתָּה יֵשְׁבוּ נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶן And therefore we want to dwell in Goshen. So yes, we're going to be dwellers, but in Goshen , in the ghetto. The Meshech Chochma 26,44 says, Yaakov is teaching us a lesson for the generations, for how we are supposed to act: We're supposed to realize we don't belong here, and know that we're not going to become entrenched here. We're not citizens . He says, that's why Yosef and the brothers all said their bones should be taken out -to remind them that this is not where we belong. Similarly, Rav Yaakov Kaminetzsky says, that's why Yaakov Avinu wanted his bones to be taken out. And that's why Yaakov spoke about where Rachel was buried when he spoke to Ephraim and Menashe. Why did he have to mention that? To let them know This is not where you belong. Grandma is buried back in Eretz Canaan; this is not our land. Now look at this unbelievable Shem MiShemuel on Parashat Vayechi in the year 5472: He's bothered that when Yaakov Avinu dies, the brothers fall in front of Yosef and say, " We're slaves." Slaves ? What's going on? And he says something unbelievable. They knew when ever Yaakov Avinu died, the shibut was supposed to start. They knew Middat HaDin as upon them. They knew there would be be all kinds of issues. But they knew that any time a person has a challenge, the whole goal is to humble yourself. Therefore they said, Why should we be subjugated by the Egyptians to cause us to be humbled? Let us bring about self - humiliation! Let us go Yosef and humble ourselves to him! Humbling ourselves to Yosef will make us fulfill the Galut ! As we said, Galut is in the eye of the beholder. He goes on to say something fascinating. Eliezer Eved Avraham, the Midrash says, in Bereshit chapter 60. Who's an Eved Maskil , a wise slave ? What was so wise about it? He said, " I come from Canaan. I'm going to be cursed anyway. Let me at least be enslaved by Abraham Avinu!" That's brilliance. You have to have it, so you do it in the best possible way. That was their idea. By humbling ourselves to him, they wouldn't need to have come onto it. And it worked. This final piece is a lesson for everybody: וזה לימוד גדול לכל איש להכנע תחת רצון השי"ת, ובזה יסיר מעליו כל הצרות וכל הפורעניות ולא יצטרך להכנעה אחרת Humble yourself to all . And this will remove (from him) all the problems, and all the punishments . You won't need to have any other cause to humble yourself. You're not going to need the building department, the IRS, the lawyers, the doctors, whatever it may be. You won't need that anymore. Why? Because you fulfilled it on your own. Rav Gedalia Schor, in Parashat Shemot, points out that it says the tribe of Levi did not go into Galut . This was because the tribe of Levi committed themselves to Torah. They got their Galut through the Torah. What a fascinating concept- that it says that the Jewish people worked with chomer/mud, with Bilvenim /bricks, and avodat Hasadeh/all the work in the fields and says the Zohar, the chomer/mud to kal v 'chomer , one of the Talmudic eruditions that we use to learn out things in pesukim. He also says Bilvenim /bricks refers to Binyan Av , when I apply one law to another. And finally, Avodat Sadeh/ the outside work refers to a Brita , which is not in the Mishna, it's outside. What was the Zohar talking about, connecting work in the fields with Gemara learning? He answers, Yes. They fulfilled their Galut through the learning, they fulfilled it by humbling themselves through their learning. And he quotes Rav Gedalia Schorr who says these exact words of this Midrash, " I'd rather be a slave in this house than a slave someplace else. I'm going to suffer anyway. Let me humble myself through Torah." That is this unbelievable concept. As we go through Galut and as we endure the challenges- it's all in the how we view it . BeH We will continue on with these pesukim in the in the history of Yetziat Mitzrayim.

Today is the song of the donkey. חֲמוֹר אוֹמֵר / The donkey says, לְךָ יְיָ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְיָ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ: (דברי הימים א' כט יא) To You Hashem is the greatness, and the power, and the glory, and the victory, and the shining, for everything in the heaven, and the earth is Yours . To You is the kingdom, and, (as the Gemara explains) You are the one that gives the positions to everybody. Why is this the song of the donkey? The Sefer Lekutei Amarim says that the donkey carries heavy loads, more than any other animal, as it says in the pasuk, Yasachar is a hamor. And Rashi in Bereshit 49, 14 tells us that the donkey is bony and he's able to carry the yoke of Torah, like the hamor that's strong, and you could put on him a heavy load. Yisachar, who learns Torah, is compared to the donkey. This donkey that has such strong bones and can carry such a heavy load, testifies, I don't have the strength, I'm not the source of the strength. You are the Source of everything. The lesson here is to learn humility and not think that you're in charge and you're able to do it. Praise the One that gave you your strength. As we mentioned previously, the donkey symbolizes humility , the sefer Hakol Yishavchucha on Perek Shira quotes the Zohar (page 242) that says, why is Yisachar compared to a donkey? Because the Donkey carries a load and doesn't kick at its master like other animals. Other animals start fighting when you put a load on them. But the donkey doesn't fight, and the donkey does not have arrogance. And so too, Yisachar, who toils in Torah, carries the yoke of Torah, doesn't kick at Hashem and like the donkey, doesn't have the arrogance. He is not concerned with his own honor, but rather with the honor of his Master (as per the Zohar). So we see from here the trait of the donkey, and that's why he is the one to say Lecha Hashem HaGedolah. The Zohar says he's different than all other animals in that he carries the yoke and is humble. One might ask that if that's the case, why is he an unkosher animal? Because ,as we mentioned in a previous class, you need to have a balance of humility, and at times, also arrogance. You can't have no opinion. Rav Chaim Kanievsky adds a proof of how the hamor symbolizes a subservient and humble creature. Firstly, the people of Canaan are called Am HaDomeh L'Hamor They're considered slaves; a nation that's compared to donkeys. Why ? Because donkeys naturally serve their master and accept willingly. Furthermore, the Gemara in Avodah Zara 5B says, You have to place yourself like a cow for your yoke. Cows have yokes. And for a donkey to carry a load, which is the load of Hashem. We're supposed to accept His yoke. So the cow has a yoke donkey has a load therefore that's his song. That's all on the theme of being a servant. But the Sefer Lekutei Amarim has a whole different explanation. There is a Gemara in Berachot that says, whoever sees a donkey in a dream should look forward to a salvation. What salvation? Mashiach, because it says He's is going to come on a donkey, and therefore the donkey symbolizes the future coming of Mashiach. As we said, Mashiach rides the donkey. And with that, God's glory will come back. The Yaavetz says, Therefore the donkey's song is הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד etc. because the donkey is going to be the one, so to say, to announce this great message of Mashiach, that Hashem is in charge. Finally, we're not Kabbalists, but our rabbis tell us about the words of this pasuk, הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד . כִּי כֹל has the numerical value of yesod . Then we have הַמַּמְלָכָה These are the seven traits of the seven Ushpizin Avraham is Gedulah , Yitzhak is Gevurah ,Yaakov is Tiferet , Moshe is Nesach , Aharon is Hod , and then we have Ki Kol, which is the numerical value Yesod , is Yosef HaSadik who it says is connected to the Shamayim V'Aretz, And lastly, David Hamelech is Mamlacha , so this is the full gamut of praise, and that's the Song of the Donkey. The song of Mashiach.

According to the Kabbalists, every week of the year provides us with a unique opportunity for growth and transformation.  This week invites us to tap into to our personal strength by embracing vulnerability and authentic connections for true expansion.   Whether the impetus comes from external influences or the inner drive to overcome our shortcomings, we can utilize our true self - our soul - to exercise greater impact in both our personal and professional lives. Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni. Watch LIVE Mondays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Visit www.weeklyenergyboost.com to learn more about what we discuss each week.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution atwww.weeklyenergyboost.com/donate-today.

Rabbi Yaakov Cohen is the author of the incredible book, "The Jewish Guide to Manifesting". Born and raised in California, he attended Cal State University, Northridge, where he studied philosophy and psychology. He learned Kabbalah under one of the great Kabbalists of Yerushalayim, his late father-in-law, Rabbi Shabtai Teicher. Rabbi Cohen has taught seminars and lectures on Kabbalah, mysticism, and Chassidic thought in both America and Israel, and he currently resides with his family in Ramat Beit Shemesh, Israel. Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels: Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠@shlomobuxbaum⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠@shlomobuxbaum⁠⁠⁠⁠⁠⁠⁠⁠⁠ YouTube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠TheLevExperience⁠⁠⁠⁠⁠⁠⁠⁠⁠ Order Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

In today's episode we discuss the difference between "seeing" and "hearing" spiritually speaking and how this relates to the prophets vs. the Kabbalists. Iggeres HaKodesh, Middle of Epistle 19.Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

-- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

In today's episode we bring up the question as to how it is that the Arizal was able to write about inner levels of sephiros and worlds which were above Moshe Rabeinu's ability to understand or experience, if Moshe was the greatest prophet that ever lived. Iggeres HaKodesh, Beginning of Epistle 19. Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

Rabbi Yehudah Lowe of Prague, better known as Maharal was one of the greatest rabbis, scholars, philosophers, Kabbalists and statesmen in Jewish history. He served as the rabbi of Prague in the 16th Century but his influence spread far and wide and is still felt today.  Perhaps, the Maharal is best known for the controversial legend about his creation of a Golem, a humanoid made from clay that protected the Jews of Prague.  A fascinating discussion about the life and ideas of one of Judaism's most important personalities and whether he actually made a Golem.  --- Support this podcast: https://podcasters.spotify.com/pod/show/zalman-gordon/support

Lesson 3 "Walking in the Footsteps of the Kabbalists"

During the month of Elul we are to prepare ourselves for the period of the High Holidays, which begins with Rosh Hashana, continues with Yom Kippur, and reaches its culmination on Hoshana Rabba, when the final judgment is rendered. It was on Rosh Chodesh Elul when Moshe ascended Mount Sinai to beseech the Almighty to forgive Benei Yisrael for the grave sin of the golden calf. Forty days later, on Yom Kippur, God announced His forgiveness. Thus, this forty-day period has traditionally been a time of forgiveness, when God is – if we are allowed to say such a thing – in a "forgiving mood." It behooves us to take advantage of this unique period and do what we can to earn atonement for the wrongs we committed during the year. It is proper to read works of Musar during the month of Elul. One recommended book is "Sha'arei Teshuva," the classic work by Rabbenu Yona (Spain, 1180-1263) describing the process of Teshuva. Other recommended works include Rabbenu Yona's famous letter about repentance known as "Iggeret Ha-Teshuva," and the Rambam's Hilchot Teshuva, which presents the various requirements of Teshuva. Another work, "Orchot Chayim," is divided into thirty sections, which many have the practice of studying on the thirty days of Elul. Some also have the practice to read "Tikunei Ha-Zohar," a collection of inspirational passages from the Zohar (the basic text of Kabbala). The Kabbalists taught that the reading of this work has the capacity to cleanse and purify one's soul even if he does not understand the material he reads. One must be particularly diligent during the month of Elul to recite each night "Keri'at Shema Al Ha'mita" before he goes to sleep. He should include the "Ana" prayer, petitioning God for forgiveness for whatever wrongs he may have committed over the course of that day. One of the Berachot in the Amida service is that of "Hashivenu," in which we ask God to help us perform Teshuva. During the month of Elul, it is proper to insert in this blessing the names of people who have strayed from the proper path of observance, before the concluding blessing "Baruch Ata Hashem Ha'rotzeh Be'tshuva." Many people have the custom to have their Tefillin and Mezuzot checked during the month of Elul. According to strict Halacha, a person is required to have his Mezuzot checked only twice in seven years, and Tefillin worn every day do not require checking at all. Nevertheless, there are those who make a point of having their Tefillin and Mezuzot checked during Elul. Although one must ensure to recite Birkat Ha'levana (the blessing over the moon) every month, the Rabbis admonish us to be particularly diligent with regard to Birkat Ha'levana for the month of Elul. In general, one must raise his level of observance during the month of Elul in preparation for the High Holidays, and in the merit of our efforts we should be deserving of a year of peace and happiness for ourselves, our families and our community, Amen.

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

Tzedakah before Shacharit should be given before the start of davening. In the second edition of the Shulchan Aruch, the Alter Rebbe leaned towards the Kabbalists. https://www.torahrecordings.com/rebbe/igroskodesh/011/011/3710

Today, the fifth day of Av, is the Yahrzeit of Rabbenu Ha'ari, Rabbi Yishak Luria (1534-1572, Tsfat). Last night in Tsfat, thousands of people came to his grave to pray and perform Tikunim. Therefore, it is appropriate today to study a teaching of the Ari. When one learns the Torah of the Sadikim on the day they passed away, the lips of that Sadik move in his grave. It is a Zechut to activate the Sadikim from the grave to extend their influence over those who study their teachings. Until the Ari, the teachings of the Kabbala were hidden from most of the world. He was the one who revealed these secrets of the Torah. The Gaon of Vilna said that at the end of time, these secrets will be revealed on an even broader scale. Today, Baruch Hashem, there is a greater awareness of these concepts. Today, we will study one subject that even regular people like ourselves can undertake. It is not only for Kabbalists. We will uncover one of the "Kavanot"(esoteric intents) taught by the Ari. Performing a Misva with these Kavanot adds new "flavor" to the Misva and prevents it from becoming a mechanical act, performed by rote. Even if a person can only achieve one out of ten Kavanot, he should not feel that it is "all or nothing." Every additional Kavana transforms the Misva exponentially. Furthermore, doing so opens the heavenly gates to bring down a Shefa (Heavenly abundance) for our Neshama. The Kavanot unlock hidden treasures, and we are the beneficiaries. In Sha'ar HaKavanot, the Ari discusses the mystical intents of immersing in the Mikveh on Ereb Shabbat. Going to the Mikveh on Ereb Shabbat is a very important and powerful practice. It may sound like a difficult undertaking, however, it is really quite fast and simple. Anyway, we tend to waste time on Friday. We should utilize a few minutes and go to the Mikveh. When a person immerses on Ereb Shabbat, the Kedusha of Shabbat can already be seen on his forehead. While a layman can't detect it, Sadikim like the Baba Sali, could see one thousand lights radiating from him. The Ari reveals the Kavana to be used before immersing, while immersing and after immersing. While standing in the water, before immersing, one should focus on the Divine Name "EHYH," which has the numerical equivalent of 151, the same as the word "Mikveh." This has the Segula to help a person control his anger, as the Hebrew word KaAS (anger) also has the numerical equivalent of 151, the same as Mikveh and the Divine Name. There is a deep connection between this specific Divine name and the Mikveh. The word "EHYH" literally means, "I will become." The Mikveh is the gateway for a person to become a new person by purifying himself of his past transgressions and leaving his old self behind. Also, the name "EHYH" is associated with a certain spiritual realm known as "Ima" (mother). Just as the mother cleans and diapers the soiled baby, while the father generally plays with the child after he is already clean, so too the purifying power of the Mikveh draws on this spiritual force of "Ima." The next step is to spiritually prepare the waters of the Mikveh for immersion. The Ari reveals that one should have Kavana to immerse in the "NaCHaL Elyon" (the supernal river), which refers to the heavenly Mikveh capable of purging the soul of its impurities. The details of the Kavana consist of focusing on the four configurations of the divine name YHVH and the three configurations of the divine name EHYH, in addition to the name YH, which represents the "secret of Shabbat." Through a sequence of combinations and permutations, these names form the numeric equivalent of the word "NaCHaL," (river) which is 88, and the word MaYiM (water), which is 90. This Kavana actually fills the earthly Mikveh with the Heavenly water of the Nachal Elyon. After that, one should have intention that all of this is "L'ChVOD Shabbat", in honor of Shabbat. Each part of this phrase has mystical significance and is connected to the divine names associated with the Mikveh. Upon emerging from the water, the Ari teaches not to dry oneself with a towel. The Mikveh water remaining on the body is "holy water of the Shabbat." Let the body absorb them, and the holiness of the water will remain with him. The Ben Ish Hai says that if this is too difficult, because of the cold or because it is uncomfortable, one may dry his body, but leave one area undried, preferably his arms, to absorb the water. When he leaves the Mikve, he should say the Pasuk "Im Tashiv M'shabbat Raglecha, Asot Hefsecha B'Yom Kadshi etc." It is not proper to recite the Pasuk while still in the dressing room in the presence of undressed men and without a head covering. Therefore, he should wait until he actually exits the Mikveh room. The proper time for using the Mikveh on Ereb Shabbat, according to the Ari, is from the fifth hour of the day, one hour before Hasot, after reading "Shnayim Mikra V'Echad Targum" (The weekly Torah portion twice, with one reading of the translation). Of course, if a person cannot go at this time, it is better to go earlier than not to go at all. One who practices the Kavanot for immersion on Ereb Shabbat experiences a qualitatively different level of immersion than everyone else. It's a different Shabbat.

The Maharam of Rotenberg (Germany, 1215-1293) was of the opinion that Tisha B'Av, the saddest day of the year, has the same status in Halacha as the first day of mourning, and thus just as one does not wear Tefillin on his first day of mourning, Heaven forbid, so do we all refrain from wearing Tefillin on Tisha B'Av. Other authorities, however, held that on Tisha B'Av one must, indeed, wear Tefillin, and this is the accepted position. There is, however, considerable controversy regarding the question of when one wears Tefillin on Tisha B'Av. The Gaon of Vilna (1720-1797) had the practice of donning Tefillin only at midday on Tisha B'Av. He apparently held that the first half of Tisha B'Av was a period of intense mourning, whereas the second half the day, when we begin to recite "Nachem," marks a period of lesser intensity and thus warrants wearing Tefillin. This is indeed the practice of many Ashkenazim. Other Ashkenazim have the practice to don Tefillin on Tisha B'Av only during the Mincha service. What is the practice of the Sepharadim in this regard? From numerous sources, including the Kaf Ha'chayim, Ben Ish Chai and writings of the Kabbalists, it emerges that the Sephardic practice is to wear Tefillin on Tisha B'Av during Shacharit in the morning, as on all other days, with the standard Beracha. People with the practice of wearing Tefillin Rabbenu Tam every morning should do so on Tisha B'Av morning, as well. We do, however, find divergent customs as to where the Tefillin should be worn. The Kaf Ha'chayim and Ben Ish Chai mention that on Tisha B'Av one dons Tefillin and recites Shacharit privately, at home, and then comes to the synagogue – after removing his Tallit and Tefillin – for the repetition of Shemona Esrei, Kinot and Eicha. Others, however, held that one prays on Tisha B'Av in the synagogue with Tallit and Tefillin as usual, just as on other days, and the Tallit and Tefillin are removed after the repetition of Shemona Esrei. This was the ruling of Chacham Baruch Ben-Chaim. Both practices have roots in Halachic literature, and thus each community should follow the guidance of its Rabbi. It must be emphasized that according to all authorities, one does not wear Tefillin – which serves as a sign of glory and royalty – while reciting Kinot to lament the destruction of the Beit Ha'mikdash. Summary: Tefillin are worn on Tisha B'Av with the Beracha. Ashkenazim have the custom of wearing Tefillin on Tisha B'Av only in the afternoon, whereas Sepharadim wear Tefillin already in the morning, as usual. Some Sepharadim wear Tefillin and pray Shacharit privately at home and then come to synagogue without Tefillin, whereas others pray with Tallit and Tefillin in the synagogue as usual. Each community should follow its custom as instructed by its Rabbi.

The Kabbalists have said for centuries that the only job for humanity to do is to put ourselves back together—to the whole that we once were. We don't see that we are using our own hand to cut off our leg. We are all made different from each other so that we will toil to see beyond the fragmentation and recognize the spark of Light in everyone. It is not easy work, but it is our own and in it lays our power.Join us for a special summer mini-episode of Weekly Energy Boost with @ElishevaBalas. Watch LIVE Mondays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Visit www.weeklyenergyboost.com to learn more about what we discuss each week. You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

In this compelling episode of Right On Radio, we delve into the second part of an eye-opening video sourced from the Christian Video Vault. The host offers a critical analysis of a Kabbalist perspective, revealing controversial beliefs and practices that starkly contrast with Biblical teachings. Key topics include the manipulation of food and technology to control humanity, the dark objectives behind transhumanism, and the sinister plans to create a race of androgynous beings. The episode also explores the esoteric interpretations of Jewish mysticism, discussing concepts like the 600,000 Jewish souls, the role of Kabbalah in shaping future events, and the planned extermination of Gentiles. Listeners are encouraged to engage actively by sharing the episode, leaving comments, and hitting the thumbs-up button. The host emphasizes the importance of discernment and faith, urging Kabbalists and others to turn to Jesus Christ for salvation. Tune in for a thought-provoking discussion that challenges widely-held beliefs and uncovers hidden truths. Prayerfully consider supporting Right on Radio. NEW! Super easy Support Right on Radio | Right on Radio (Powered by Donorbox) donorbox.org/support-right-on-radio-1 Support Right on Radiohttps://patron.podbean.com/RightonRadio (Patron is billed by "The Speakers Company" PayPal for Jeff paypal.me/JeffRamsperger Mushrooms click here and check it out PetClub 247 ror.petclub247.com copy and paste for healing mushrooms. Click Here:https://www.empshield.com/?coupon=rorSave $50 on each unit with coupon code ROR Join the movement, make the switch My Liberty Stand – Taking back our country or email rightonjeff@gmail.com Web Site: Right on Radio | a podcast by Right on Radio (podbean.com) New Rumble Channel Right on Radio (rumble.com) Subscribe Back up Video Channel on Odyseehttps://lbry.tv/@RightonRadio:9 Right on U Link:https://rightonU.com -Real Estate Investing, use code SAVE800 -Creating Wealth USE Coupon Code SAVE20 -STAR Achievement System Purchase for $17 use coupon "STAR" Get Swagwww.rightonmerch.com Follow on Twitter X@JeffRighton Subscribe:https://rightonradio.podbean.com/​ Follow:https://gab.com/ Right on Radio​ Telegram:https://t.me/right_on_radio[Main Channel] Digshttps://t.me/RightonRadioDIGS Chathttps://t.me/RightonRadioCHAT Live Right in the Real World! We talk God and Politics, Faith Based Broadcast News, views, Opinions and Attitudes We are Your News Now. Keep the Faith

Korah & Sisit Rashi, commenting to the opening verse of Parashat Korah, explains the connection between this Parasha and the immediately preceding section – the final verses of Parashat Shelah, which introduce the Misva of Sisit. Korah led a brazen uprising against Moshe and Aharon, and Rashi writes that when he and his followers confronted and challenged Moshe, they appeared before him wearing Tallitot which were colored entirely with Techelet (a type of blue dye). The Torah commands coloring one Sisit string on each of the four corners of the Tallit with Techelet, and Korah and his cohorts asked Moshe whether their Tallitot – which were entirely colored Techelet – required a Techelet thread. Moshe responded that Halacha draws no distinction in this regard, and a Techelet thread is needed even if the garment is dyed entirely in Techelet. Korach and his men then began ridiculing Moshe, arguing that if a single Techelet thread suffices for a white garment, then a garment that is entirely colored Techelet certainly does not require a Techelet thread. This account might explain not only the connection between the end of Parashat Shelah and Parashat Korah, but also the entire background to Korah's grave mistake. In presenting the Misva of Sisit, the Torah states, “Ve'lo Taturu Ahareh Lebabchem Ve'ahareh Enechem” – “so that you shall not stray after your heart and your eyes” (Bamidbar 15:39). The purpose of the Misva of Sisit is to help us avoid “straying.” Notably, the Torah mentions the heart before the eyes in this verse – “after your heart and your eyes.” Intuitively, we would have thought that the process of “straying” begins with our eyes, as we see something enticing, which our hearts then desire. In truth, however, it's just the opposite. Our hearts, our thoughts, our attitudes and our biases, profoundly affect our perception. Two people can see the same thing and react in two polar opposite ways, because each looks through a different lens, from a different perspective. We wear Sisit so that we will not be led astray by what our hearts cause our eyes to see, by how our minds perceive things. Indeed, the Kabbalists explain that the word “Sisit” stems from the word that means “glance” (“Le'hasitz,” as in the verse, “Mesitz Min Ha'harakim” – Shir Hashirim 2:9), because this Misva helps us to “see” clearly, to perceive things the right way, so that we are not led astray. One of the most dramatic examples of somebody being misled by what his heart and eyes saw is Korach. Rashi (16:7) cites the Midrash as teaching that Korach's “eye” led him astray, to foolishly launch this uprising against Moshe Rabbenu. He saw through Ru'ah Ha'kodesh (a level of prophetic vision) that he would have descendants who would rise to prominence, such as the prophet Shemuel. He thus concluded that he should demand the honor and prestige of the high priesthood. Remarkably, and tragically, Korah saw ahead many generations – but he failed to see the situation right in front of him, the obvious reality that G-d had chosen Aharon to serve as Kohen Gadol. Korah saw what he wanted to see – that he and his progeny were destined for greatness, and that he must therefore vie for the position of Kohen Gadol. His heart led his eyes to see that he deserved this exalted post – and he was thus led astray, resulting in his tragic downfall. We might explain that since Korah abused the Misva of Sisit, utilizing it to ridicule Moshe, he forfeited this Misva's spiritual benefits. The Sisit strings are meant to protect us from the lures of what our hearts and eyes see – but they did not do this for Korah, because he misused them as part of his effort to undermine the authority of Moshe Rabbenu. This resembles the Gemara's teaching (Berachot 62b) that David Ha'melech was punished for cutting Shaul's garment (Shemuel I 24:5). David showed disrespect to a garment, and so later in life, as an elderly man, he was unable to warm himself with garments (Melachim I 1:1). As he disrespected a garment, he lost the benefits that garments normally offer. By the same token, Korah lost the precious benefits of the Misva of Sisit the moment he used Sisit to ridicule Moshe. In the merit of our observance of this precious Misva, may we be worthy of being protected from misperceptions, so we will always see things clearly and make the right decisions each day of our lives.

Unraveling the Mystery  - Who was Moshe de Leon? How did the Zohar impact Jewish history? Is there a deep divide between Academics & Kabbalists. What did Rav Yaakov Emden write? And how was Marriage seen in 13th century Spain?   Chapters 00:00 Introduction: The Mystery of the Zohar 13:09 The Historical Context of Spain in the 13th and 14th Centuries 30:42 The Impact of the Zohar on Jewish History and Thought 31:12 The Complexity of the Zohar 34:01 Geographic References in the Zohar 36:48 Questioning the Existence of Places in the Zohar 38:14 The Enigma of Moshe de Leon 41:02 Possible Origins of the Zohar 44:17 The Role of Roshun Beychai in the Zohar 49:00 Different Perspectives on the Zohar 52:22 Understanding the Entire Torah 54:19 The Beliefs of a Believing Jew 58:59 The Laws of Shmita  

The lecture was delivered this past Thursday night in Agerola, Italy on the Amalfi coast to a group of students who dedicated the week exploring Jewish history in the region, with a special focus on the unique innovations of Italian sages and Kabbalists. --- Support this podcast: https://podcasters.spotify.com/pod/show/ravpinsonpodcast/support

This week the universe invites us to leave behind any limiting thoughts, words and actions that inhibit us from shining our unique Light.  The Kabbalists provide us with a holistic approach to unlocking the full spectrum of your individual gifts, which in turn offers us clarity on our path, our innate strengths, and a fulfilling journey of expressing your authenticity. Use both the wisdom and Sacred Sounds meditation in this week's episode to fuel your spiritual work today and always.Join us for the next Weekly Energy Boost with @ElishevaBalas and special guest, Yehuda Ashkenazi @Ashke72. Watch LIVE Mondays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Visit www.weeklyenergyboost.com to learn more about what we discuss each week. You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.#ProsperityFlow #SpiritualWealth #AbundanceJourney #MoneyMindset #EnergeticHarmony #FinancialWellBeing #ManifestingAbundance #HolisticProsperity #PositiveMoneyFlow #WealthWisdom #SpiritualFinance #AbundanceAlignment #ProsperousLiving #MoneyMastery #EnergeticAbundance #Kabbalah #Spirituality #Consciousness #Light #Soul #KabbalahCentre #SacredSounds #Meditation #Frequency #Pesach #Passover

   It could happen between the 10th of April and Passover beginning on the 22nd. It will signify for some, the coming of the End, Redemption, Final Judgment, and the introduction of a Messiah. That's the view of Frankists, Kabbalists, Christian Zionists who were formed by Frankist "coverts," and most of Israel, especially those enslaving the world in a counterfeit money system. We will explore this topic, read what I wrote about this event in my book, and show why there's reason for great concern with people like these with so much power and influence over countries, and their military. If we weren't enslaved by their fraud, we would flick these notions off like the bothersome insect they are. But they wield great power, influence, and perhaps even a very Dark Magick spell over mankind. Just a little gift the Demiurge/Kronos/Saturn gave to his "Chosen" people.GET COMMERCIAL FREE PODCASTS and Exclusive Content, Become a Patron.  https://Patreon.com/DisguisetheLimitsGo To My Website: https://www.semperfryllc.com/podcast.htmlPriestcraft: Beyond Babylon is getting Great Feedback! 8.5x11 Paperback, Hardcover, & Kindle: https://www.amazon.com/dp/B0CNGX53L7/Barnes & Noble: Priestcraft: Beyond Babylon 416 pages, and ebook: https://www.barnesandnoble.com/w/book/1144402176KOBO: https://www.kobo.com/us/en/ebook/priestcraft-beyond-babylonTake Back Your Health NOW! DR PETER GLIDDEN, ND All-Access https://leavebigpharmabehind.com/?via=pgndhealthAdd to the Kristos Family Apocalypse Fund: https://GiveSendGo.com/BaalBustersDR MONZO Products: https://drmonzo.kartra.com/page/shopDR MONZO ATB BOOK: https://drmonzo.kartra.com/page/ATBBookUSE CODE: BaalBusters15 for 15% OFF Dr. MONZO's store itemsGet KRATOM HERE: https://klaritykratom.com/?ref=BaalBustersSubmit Questions: https://buymeacoffee.com/BaalBusters or just Call-in!Have you tired TRY BLUE? https://tryblue.refr.cc/baalbusters for 17% Off!SHIRTS & MERCH https://my-store-c960b1.creator-spring.com/THIS CHANNEL IS INDEPENDENT and has no sponsors but YOUBecome a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

TORCH Fundraiser — support the This Jewish Life PodcastOur organization, TORCH, does only one fundraiser a year, and that is happening right now at giveTORCH.org. This is a matching campaign and every donation will be DOUBLED.Please support the This Jewish Life Podcast right now at giveTORCH.orgThe website for the Fundraiser is giveTORCH.orgClick and donate to support the This Jewish Life Podcast in 2024We need your help!– – – – – – – – – – – – – – – – –The Kabbalists revealed to us that each Hebrew months is associated with one of the 12 tribes. The month of Adar, the month in which Purim occurs, corresponds to the tribe of Naftali. We know very little about Naftali. In the Torah, his role is quite limited. In this absolute masterpiece of a podcast, Rabbi Botnick triumphantly weaves an intricate web of sources and insights that demonstrate how Nafatali symbolizes the heart of the month. We learn about the Kabbalistic representation of Rachel and her sister Leah, about the wedge that Esau and his heir Amaleik try to drive between these two sisters, and about how Naftali symbolizes the ultimate redemption and reunification.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: 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!– – – – – – – – – – – – – – – – – – – – – –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 ★

In some ways this class is a follow up to our class on Adar Bet where we compare current events to Amalek attacking on the way to har Sinai, Bilaam and Balak attacking on the way into Eretx Yisrael to Haman attacking before the building of Bayit Sheni to today. We begin this week The Book of Vayikra (Leviticus), also known as Torat Kohanim — the Laws of the Priests — deals largely with the korbanot (offerings) brought in the Mishkan (Tent of Meeting). Since this Sefer which we will spend the next three months with deals so much with kohanim, it is worth taking some time to understand who they are and what they mean to the Jewish people. They are more than just priests. Rabbi Pinchas Winston suggests A good starting point is the word kohen itself, spelled, in Hebrew, Chof-Heh-Nun. Breaking the three letters into two groups, the first two spell the word koh—s0—the opening of many of the prophets as in, “So says God . . .” This is a reason for this. We discussed many times that to me koh is a code word for the light of creation. The gematria of koh is 25, one of the most significant numbers in Judaism. To begin with, it is the gematria of the word yehi, used in the verse with which God made light: And God said, “Let there be light!” and yehi ohr—there was light. (Bereishis 1:3) light being the 25th word. This, of course, was not the light of the sun, the moon, and the stars, which did not start working until Day Four of Creation. Besides, as Rashi explains in the next verse, the light that God made on Day One was quickly hidden by God shortly after, for the righteous in the future time. Why? Because God knew that evil people would come along in history and abuse this light, so therefore, He hid it from them before they could even know about it. Evil people and righteous people alike make use of the light of the sun, the moon, and the stars. Furthermore, the Talmud writes, with this light, appropriately called the Ohr HaGanuz—the Hidden Light—Adam HaRishon could see from one end of the world until the other end. Hence, the Shema has 25 letters, because it is the creed of the Jewish people, the nation charged with being a light unto nations. Thus, when the prophets began their words of criticism to awaken the Jewish people to their Divine mission, it was only fitting that they begin with the word koh, and the gematria of 25, as if to say, “Hey! Remember the mandate of 25 and your commitment to live up to it?” What exactly does that mean, and what does it have to do with the kohanim, especially if the light is hidden from mankind until a future time, assumedly Yemos HaMoshiach? The Leshem Shlomo Elyashiv (Eliashov) (January 5, 1841 [12 Tevet 5602] - March 13, 1926 [27 Adar, 5676]) (Hebrew: שלמה בן חיים חייקל אלישיב), also known as the Leshem or Ba'al HaLeshem, was a famous kabbalist, who was born in Šiauliai, Lithuania, and later moved to the Land of Israel. R' Eliashiv taught Rabbi Abraham Isaac Kook Kabbalah when Rabbi Kook was the young rabbi of the town of Zoimel. Rabbi Kook was granted a month-long leave of absence to study with the famous kabbalist in Shavel.[1] In 1922, when Rabbi Kook was serving as chief rabbi of Jerusalem, Rabbi Elyashiv asked him for assistance in settling in Eretz Yisrael. Due to Rav Kook's intervention, the great kabbalist, his son-in-law, daughter, and his eleven-year-old grandson (who would grow up to be the great scholar Rabbi Yosef Shalom Elyashiv), were allowed to emigrate to the Land of Israel.[2] 'One particularly poignant story tells of a visit the revered Leshem paid to the chief rabbi. It was a bitterly cold winter evening and Rav Kook noted that the Leshem had no coat. Rav Kook immediately took his own fur-lined coat from his closet and gave it to the elderly man as a gift. This coat remained in the Elyashiv family as an heirloom and was periodically worn by Rabbi Yosef Shalom Elyashiv on wintry days.'[2] explains: He made a separation in the illumination of the light, that it should not flow or give off light except for the righteous, whose actions draw it down and make it shine. However, the actions of the evil block it, leaving them in darkness, and this itself was the hiding of the Light. (Sefer HaKlallim, Klal 18, Anaf 8, Os 4) Rabbi Winston suggested that This short insight of the LeShem is perhaps one of the most important in all of Torah, at least in terms of helping the Jewish people understand their mission in life. It says, simply, that when God set aside the Hidden Light for righteous people in the future time, it meant from that time onward. It became hidden only to evil people, whose actions cause the light to repel them. This is very important, because this light is as crucial for seeing the truth about life as eyes are for seeing the world around us. Without this Ohr HaGanuz, a person remains blind to the reality of God and truth, and can willingly and happily stumble down the wrong path in life. He may have a blast, but in the end, the blast will have him. We read: kol yisrael yesh lahem All of the Jewish people have a portion in the World-to-Come, as it says, “All of Your people are righteous and will forever inherit the land; the branch of My planting, the work of My hands.” (Yeshayahu 60:21) This is less a compliment than it is a reminder of what the Jewish people are supposed to be. For, to not be righteous means that one is denied access to the Ohr HaGanuz, to a clear vision of the purpose of life, and how best to achieve it. In fact, since one's access to the Ohr HaGanuz is primarily through the words of Torah, one's level of righteousness determines one's access to the levels of Torah. Anyone can pick up and read a Chumash, and today, even the Talmud. But, only the righteous can draw down through Torah the Ohr HaGanuz, and benefit from it. This is why non-righteous people, in spite of the fact that they read such sources of Torah knowledge from cover-to-cover, are never impacted by its words. Their physical eyes may be wide open, but their mind's eye, being blind to higher levels of reality, sees only darkness, even though they are convinced they are seeing what the righteous see, and that it is the latter who are deluded. However, even for Jews who wish to be righteous, it is not an easy feat, especially in so distracting a world. To solve this problem, we have kohanim. Kohanim, at least in Temple times, were spared the need to be involved in the outside, in the world of spiritual distraction. They were supported by the community, and allowed to remain in a holy environment most of the time. (The Kohen Gadol himself never left the Bais HaMikdosh while he functioned in this role.) This is why the kohanim had to live up to a higher standard than the rest of the Jewish people. As the koh indicates at the beginning of the word kohen, they didn't have the luxury of being a little less righteous. It was their role to remain in the position of conduits for the Divine light for the rest of the people, 24 hours a day, 7 days a week, 52 weeks a year, so that the Jewish people could strive to be such conduits for the rest of the world. Eretz Yisroel functions in a similar way, as the following reveals: Rabbi Moshe Cordovero Rabbi Moshe Cordovero (1522-1570) 'The Ramak' One of the greatest of all Kabbalists was Rabbi Moshe Cordovero. He was born in 1522 in Safed, the city that was soon to become famed as a center of Kabbalah. At a young age, he already gained a reputation as an extroardinary genius. Besides his knowledge in Kabbalah, he was a Talmudic scholar and philosopher of the highest rank, and was widely respected in these fields. He was even one of the four to receive the special semichah-ordination from Rabbi Yaakov Beirav in 1538, along with Rabbis Yosef Caro (Cordovero's teacher in Jewish Law), Moshe of Trani and Yosef Sagis, all of whom were much older and better known than the young prodigy. wrote: “Anyone who lives in Eretz Yisroel is considered a righteous person even if it doesn't appear that way. For, if he wasn't, then the land would spit him out, as it says, ‘And the land shall spit out its inhabitants' (Vayikra 18:25). Therefore, regarding even those who act in evil ways, if the land does not reject them then God calls him “righteous.” This is what is meant by the verse, ‘This is the gate of God; the righteous shall enter through it' (Tehillim 118:20). The ‘gate of God' refers to Eretz Yisroel, as we see Ya'akov Avinu calling it ‘the gate of Heaven' (Bereishis 28:17). The first letters of tzadikim yavo'u vo—the righteous shall enter through it—are Tzaddi -Yud-Bais and can be arranged to spell tzvi—deer—implying that Eretz HaTzvi—the Land of the Deer—is the gateway to God, and that all those that enter it are called “righteous,” for once they enter they do not leave.” (Tuv HaAretz, The Advantage of Living in Eretz Yisroel . . .) In other words, Eretz Yisroel mystically maintains the spiritual status of Jews living on the land, as long as they fulfill the mitzvos dependent upon the land, like taking tithes and observing the Shmittah year. Hence, it takes less spiritual accomplishment to access the Hidden Light in Eretz Yisroel as it does in the rest of the world, which is why the Talmud says: Even the air of Eretz Yisroel makes a person wise. (Bava Basra 158b) Hence, one of the borders of Eretz Yisroel, the one the Jews were made to cross on their initial entry into the land, is the Yarden, or the Jordan River. In English the name may mean very little, by the Hebrew name can be broken into two parts: yarad Nun—the Nun descended. Which Nun? The Nun of the Nun Sha'arei Binah —the Fifty Gates of Understanding, with which God made Creation (Rosh Hashanah 21b). Kabbalah explains that it is the Nun Sha'arei Binah that the Ohr HaGanuz passes through on its way down into our world. It is the Fifty Gates of Understanding that filter the light, allowing it to result in every aspect of Creation as we know, and don't know it, above and below. It is also the light of Torah, for those who merit it, which is why the Midrash also says that there is no Torah like the Torah of Eretz Yisroel. For, even in times when the Temple does not exist, and the kohanim cannot function in the role as they once did, Eretz Yisroel does, making access to the Hidden Light that much easier. Hence, another names for the Jewish people is Mamleches Kohanim—a kingdom of Kohanim— since with the help of Eretz Yisroel, we can also function in the level of kohanim to some degree. Not only is the Nun Sha'arei Binah the source of the light of the Torah, it is also the source of our souls, which we access on more profound levels by learning Torah, and, of course, by living in Eretz Yisroel. Sometimes we forget this, and it takes our enemies to remind us of who we really are. This is why Haman can also be read: Heh-Mem, Nun, or “they are 50,” referring to the Jewish people that Haman arouses by his attempt at genocide. This is also why he planned to hang Mordechai on a gallows that was 50 amos high: Haman sensed that there was about to be an influx of the light of the Nun Sha'arei Binah, and wanted to thwart it. It is with the light of the Fifty Gates of Understanding that we use to fully rectify Creation. This is the death note for Amalek. Therefore, explains the Nesivos Shalom, Sholom Noach Berezovsky (Hebrew: שלום נח ברזובסקי; August 18, 1911 – August 8, 2000) was the rebbe (hereditary rabbinic leader) of the Slonim dynasty of hasidim from 1981 until his death. His teachings were published as a series of books entitled Nesivos Sholom Amalek attacked the Jewish people during their 50 day ascension to Mt. Sinai and the acceptance of Torah. He didn't stop it from happening, but he was able to lessen its impact, and hold of the Final Redemption. The next time Amalek tries to block such an opportunity for complete redemption, is just as the Jewish people are entering the land. This time Amalek attacks through Balak and Bilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is even built into their names. Once again, he didn't stop the event, but he lessened it enough to hold off the Final Redemption for a while longer, once they caused Gad, Reuven, and Menashe to choose to live in the Diaspora instead of Eretz HaKodesh. The next potential for a complete redemption was in Mordechai's and Esther's time, which, as the Talmud says, was really the completion of what began at Har Sinai over a millennium before. Once again, Amalek showed up, not preventing redemption, but lessening its impact and its ability to eradicate evil from Creation. After that, there were battles with Amalek, but mostly started by the Jewish people, especially in Shaul HaMelech's time. The next war an Amaleki seems to go out of his way to fight against the Jewish people was in World War II, which, as Hitler, y”s, himself admitted, was really a war against the Jews. And, in pure Amaleki style, he sacrificed the war effort, put himself at risk, just to harm and murder more Jews. He may not have physically descended from Amalek, but he certainly did spiritually. His arrival on the scene would imply that, at that time, there was a potential for the complete tikun, and he came to stop it. The Holocaust, according to Torah hashkofah, was Amalek's attempt to prevent the Final Redemption, so that he, and other evil people like him, can remain in history a little longer. However, as always, Amalek is never able to completely prevent the aspect of redemption that was destined for that time, but he was able to limit its impact, and push off the full tikun a little longer. This is why the formation of the State of Israel has been so confusing for some, and misread by so many, some who see too much in it, and many who see too little in it. Nevertheless, aside from many other reasons, which are mentioned in my new book, Drowning In Pshat: A Deeper Look At The Final Redemption, the very fact that Amalek showed up when he did makes it clear that what happened in 1948 was certainly part of the Final Redemption. Just how much remains to be seen, but an important part of it, it is hard to say otherwise. Why should anyone be surprised if they understand the lands connection to the Nun Sha'arei Binah? Like the Jewish people themselves, it is a lens through which the light of Torah is able to shine on the rest of the world: From Tzion will come Torah. (Yeshayahu 2:3) From Tzion, the light of the Nun Sha'arei Binah fill go forth to the rest of the world, just as it goes from the kohanim to the Jewish people. Hence, the last letter of the word kohen is, in fact, a Nun, to indicate that which they are supposed to radiate to the rest of the nation, by using the light of 25. They were the microcosm; the Jewish nation, as a whole, is the macrocosm. Thus, the Kohen Gadol wore the letters of the 12 Tribes on his shoulders, 25 letters on one side, and 25 letters on the other side. How convenient it was that all the names of tribes, the fathers of the entire nation, should total 50. It was an ongoing reminder of the role of the kohanim.

"Creation ex nihlilo (creation out of nothing) or "Ex nihilo nihil fit" (from nothing comes from nothing)?The notion of a creator God is fundamental to Western religions.  But is it true?  The opening of Genesis in the Hebrew Bible, studied so long and hard by the Kabbalists suggests so, and the Big Bang theory gave reason for many to believe the cosmological argument for God (everything that began to exist has a cause). But the newest scientific data suggests something preceded the Big Bang.  And in our secular age, many prefer to follow the science, rightly so.Planet Earth, the sun, our galaxy, and the universe itself, like all of us, is headed for the graveyard.  But cycles of nature appear everywhere. Could this also be true of the universe itself?  Does the universe resurrect? This episode explores the question in detail.  Support the show

Explores angels from Judeo-Christian and Islamic faiths, Hinduism and Buddhism, the beliefs of ancient Egypt, Yezidism, and Zoroastrianism as well as what Theosophists, Kabbalists, Sufi masters, Eastern gurus, and modern mystics like Edgar Cayce have recounted about angels From the divine messengers of Western traditions to the devas of Eastern traditions to the meleks and spirit beings found along the Silk Road, angels are one of the unifying themes of theology worldwide. But what is an angel, and why do they contact us, believers and nonbelievers alike? In this in-depth study into the mystery and purpose of angels, Normandi Ellis looks at the angelic dimensions of spiritual traditions around the world—from the ancient past to present day. She explores well-known angels from Judeo-Christian and Islamic faiths, the Hindu devata and Buddhist spirit beings, the spirit beings of ancient Egypt, the Peacock Angel of Yezidism, and the yazatas of Zoroastrianism. She compares angelic visions from medieval Christians like Thomas Aquinas and John of Damascus with what Theosophists, kabbalists, Sufi masters, Eastern gurus, and modern mystics like Edgar Cayce have recounted about angels. She looks at dark and fallen angels and their role in the grand cosmological plan. Quoting from sacred traditions, narrative myth, and contemporary angelic encounters, including her own personal interactions with angels, the author clarifies the divergent aspects of angelic beliefs but also reveals the common points shared by all traditions. Ellis shows how, in whatever guise they appear, angels are messengers. She explains that angels are beings of light consciousness, part of the universal life force that connects all beings. And not only are angels actively helping in our planet's cosmic evolution, they also help us see our own place in the cosmic plan.

Explores angels from Judeo-Christian and Islamic faiths, Hinduism and Buddhism, the beliefs of ancient Egypt, Yezidism, and Zoroastrianism as well as what Theosophists, Kabbalists, Sufi masters, Eastern gurus, and modern mystics like Edgar Cayce have recounted about angels From the divine messengers of Western traditions to the devas of Eastern traditions to the meleks and spirit beings found along the Silk Road, angels are one of the unifying themes of theology worldwide. But what is an angel, and why do they contact us, believers and nonbelievers alike? In this in-depth study into the mystery and purpose of angels, Normandi Ellis looks at the angelic dimensions of spiritual traditions around the world—from the ancient past to present day. She explores well-known angels from Judeo-Christian and Islamic faiths, the Hindu devata and Buddhist spirit beings, the spirit beings of ancient Egypt, the Peacock Angel of Yezidism, and the yazatas of Zoroastrianism. She compares angelic visions from medieval Christians like Thomas Aquinas and John of Damascus with what Theosophists, kabbalists, Sufi masters, Eastern gurus, and modern mystics like Edgar Cayce have recounted about angels. She looks at dark and fallen angels and their role in the grand cosmological plan. Quoting from sacred traditions, narrative myth, and contemporary angelic encounters, including her own personal interactions with angels, the author clarifies the divergent aspects of angelic beliefs but also reveals the common points shared by all traditions. Ellis shows how, in whatever guise they appear, angels are messengers. She explains that angels are beings of light consciousness, part of the universal life force that connects all beings. And not only are angels actively helping in our planet's cosmic evolution, they also help us see our own place in the cosmic plan.

Register to our Reincarnation & The Personal Correction: https://livekabbalah.org/kabbalah-level-2-reincarnation-the-personal-correction-course Kabbalists teach that we must understand the system of Reicarnation in order to be able to achieve our life mission. How is that connected to our goals in life? Where is humanity going? What governance methods is it still supposed to develop? ShOVaVIM TaT Eight Weeks of Personal & Worldwide Redemption Week #6  Read and learn more about this Parasha https://livekabbalah.org/mishpatim Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-tree-of-life-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

There is a custom among Kabbalists to wear Tefillin while praying Minha, but the consensus among Kabbalistic scholars is that Tefillin should not be worn during Minha on Ereb Shabbat, particularly when one is praying Minha close to the onset of Shabbat. The reason for this exception is that as the sanctity of Shabbat is setting in, Tefillin are inappropriate. This view is cited by the Be'er Heteb commentary to the Shulhan Aruch (Orah Haim 37:3) in the name of the Arizal (Rav Yishak Luria of Safed, 1534-1572) and the Shelah (Rav Yeshaya Halevi Horowitz, 1558-1630). The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (in Se'if Katan 100) that this was the custom of the Kabbalists in Yeshivat Bet-El. This is also the opinion of Rav Hida, Petah Hadebir, and Shelah Hakadosh. Although the Sefer Mekor Hayim says to wear Tefillin during Minha on Friday afternoon, Rabbi Avner Efgin in his Sefer Dibre Shalom volume 5 writes regarding that opinion and concludes that it is clear according to the Rashash that one should not wear Tefillin on Ereb Shabbat including the fast of Asara Be'Tebet. Although the Shulhan Aruch rules explicitly that Tefillin may be worn on Ereb Shabbat until the period of Ben Ha'shemashot (the time between sunset and nightfall), the commentators explain that he is referring to somebody who had been wearing Tefillin since the morning. One should not, however, put on Tefillin in the afternoon on Ereb Shabbat. This discussion becomes especially relevant when the fast of Asara Be'Tebet falls on Friday (as it does this year 2013, 5774). The custom in our community is to wear Tefillin during Minha on a fast day, and the question thus arises as to whether Tefillin should be worn when a fast is observed on Ereb Shabbat. Rav Haim Palachi (Turkey, 1788-1869), in his work Hikekeh Leb (vol. 1, Orah Haim 2), writes that Tefillin should not be worn during Minha on a fast day when it falls on Friday, just like on ordinary Fridays. This is the ruling followed by Hacham David Yosef, in his Halacha Berura (vol. 2, p. 190). Summary: Although the custom in our community is to wear Tefillin during Minha on a fast day, if a fast day falls on Friday, Tefillin should not be worn during Minha.

There's no way around it; hurt and resentment have detrimental effects on our mental, emotional and spiritual wellbeing. 'Tis the season to explore options for moving forward, toward personal transformation through acceptance and empathy. Especially when the resentment is toward the Creator, the universe or fortune, the process of "feel it to heal it" can be especially daunting. There is a well paved path to harmony with others and ourselves as outlined by the Kabbalists, and this week we are given the energy and opportunities for release and relief from old wounds and grudges. Join us for the next Weekly Energy Boost with @ElishevaBalas and special guest, @Daniel.Naor72. Watch LIVE Mondays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts. Learn more about Daniel Naor, Tikkune Healing and how they can support you in your spiritual growth at www.weeklyenergyboost.com, where you can find a listener discount on all sessions.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today. #TurningHurtIntoHarmony #EmotionalHealing #EmpathyPower #SacredHealing #consciousness #spirituality #soul #resentment #TikkunHealing #InnerChildHealing #PositiveTransformation #SpiritualGrowth #MindBodySoul #SelfEmpowerment #HealingJourney #EmbraceYourPain #kabbalahcentre #kabbalah #heart #light

Husband and Wife recap the Book of Solomon's Song of Songs (Song of Solomon) —And we learn an interesting interpretation that places this story in an all new light! We think it's an operatic love triangle that was likely performed on stage before a live audience, and the text ended up in Solomon's library. The Jewish and Christian traditions can keep their childish allegories. The Kabbalists can keep their silly mysticism. And the Mormons can ... well ... keep on omitting this book entirely (Husband kind of messed this up in the podcast). This story deserves to sit right next to other great love triangles of the ages: Twilight, Casablanca, The Great Gatsby, Wuthering Heights, and Beverly Hills 90210.Join us on DISCORD: https://discord.gg/8RwwMrb5zKSkip the ads by joining Acast+ https://plus.acast.com/s/6331d364470c7900137bb57dThank you for stopping by Sacrilegious Discourse - Bible Study for Atheists!Check out these links for more information about our podcast and merchandise:Our Homepage: https://sacrilegiousdiscourse.com/Help support us by subscribing on Patreon: https://www.patreon.com/sacrilegiousdiscourse Join Acast+ to enjoy our podcast adfree! https://plus.acast.com/s/sacrilegiousiscourse. Hosted on Acast. See acast.com/privacy for more information.

29 Elul | Day 277 Moshe's Limitations: Do the Kabbalists have a greater understanding of Torah than did Moshe? -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

During the Renaissance, Kabbalists attempted to synthesize and interpret Kabbalah through a Neoplatonic lens, based on the belief that Plato had studied the secrets of Judaism. Join us as we explore the secret of Plato and Kabbalah in the Italian Renaissance. 00:00 Platonism and Kabbalah during the Renaissance 01:30 Shout out 04:06 Changing Favours 06:27 The Rise of Plato 15:14 How did Plato know Kabbalah? 20:12 Prisca Theologia, Perennial Philosophy 24:58 Case Study: The Sefirot 32:57 Italy vs Spain 37:57 Ripple Effects of the Renaissance 41:01 Summary 43:34 Reading Recs 43:57 Thank you & Shout out Sources and Recommended Readings: • Abraham Melamed, “The Myth of the Jewish Origins of Philosophy in the Renaissance: from Aristotle to Plato,” in Jewish History, 26(1-2), 2012, pp. 41–59., 214—219. • Abraham Melamed, The Myth of the Jewish Sources of Science and Philosophy, 2009, pp. 214-219, 299-315 • Abraham Melamed, The Philosopher-King in Medieval and Renaissance Jewish political Thought (Albany, 2002), 229, n. 30. • Alexander Altmann, "Lurianic Kabbalah in a Platonic Key: Abraham Cohen Herrera's Puerta del Cielo," HUCA 53 (1982) • Chaim Wirszubski, Pico della Mirandola's Encounter with Jewish Mysticism • Hava Tirosh-Rothschild, Between Worlds: The Life and Thought of Rabbi David ben Judah Messer Leon (Albany, 1991), 50, 233. • Miquel Beltran, The Influence of Abraham Cohen de Herrera's Kabbalah on Spinoza's Metaphysics. Leiden, The Netherlands: Brill, 2016 • Moshe Idel "Differing Conceptions of Kabbalah in the Early 17th Century,"in I. Twersky and B. Septimus, eds., Jewish Thought in the 17th Century (Cambridge: Harvard University Press, 1987), 138-41, 155-57 • Moshe Idel, "Jewish Mystical Thought in the Florence of Lorenzo il Magnifico," in La cultura ebraica all'epoca di Lorenzo il Magnifico, ed. D. Liscia Bemporad and I. Zatilli (Florence, 1998), pp. 31-32 • Moshe Idel, "Kabbalah and Ancient Philosophy in R. Isaac and Judah Abravanel", in The Philosophy of Leone Ebreo, eds. M. Dorman and Z. Levi (Tel Aviv, 1985) (in Hebrew), pp. 73-112, 197. • Moshe Idel, "Kabbalah, Platonism and Prisca Theologia: the Case of Menashe ben Israel,” Menasseh ben Israel and his World, Leiden, The Netherlands: Brill, 1989, pp. 207-219. • Moshe Idel, "The Anthropology of Yohanan Alemanno: Sources and Influences," Topoi 7 (1988): pp. 201-10; reprinted in Annali di storia dell'esegesi 7 (1990): 93-112; • Moshe Idel, “The Magical and Neoplatonic Interpretations of The Kabbalah in the Renaissance,” in Jewish Thought in the Sixteenth Century, by Bernard Dov Cooperman (ed.), Cambridge, MA: Harvard University Press, 1983, pp. 186-242 • Moshe Idel, “Italy in Safed, Safed in Italy: Toward an Interactive History of Sixteenth-Century Kabbalah,” in David B. Ruderman and Giuseppe Veltri, eds., Cultural Intermediaries: Jewish Intellectuals in Early Modern Italy, University of Pennsylvania Press, 2004, p. 243 • Moshe Idel, “Jewish Kabbalah and Platonism in the Middle Ages and Renaissance” in Lenn Goodman, Neoplatonism and Jewish Thought, State University of New York Press, 1992, pp. 319-351 • Moshe Idel, “Metamorphoses of a Platonic Theme in Jewish Mysticism,” in Jewish Studies at the Central European University 3: 67 • Moshe Idel, “Particularism and Universalism in Kabbalah, 1480-1650,” in Essential Papers on Jewish Culture in Renaissance and Baroque Italy, edited by David B. Ruderman, 1992, p. 327-8, 338 • Moshe Idel, Kabbalah in Italy, 1280-1510: A Survey, Yale University Press, 2007 • Richard Popkin, “Spinoza, Neopiatonic Kabbalist?,” in Lenn Goodman, Neoplatonism and Jewish Thought, 1992, pp. pp. 367-410 • S. Toussaint, "Ficino's Orphic Magic or Jewish Astrology and Oriental Philosophy? A Note on Spiritus, the Three Books on Life, Ibn Tufayl, and Ibn Zarza," Ac- cademia 2 (2000): 19-33

Rabbi Abraham Ibn Ezra is one of the most important Jewish personalities of all time. Aside from being a Bible commentator of great consequence, his works in Jewish philosophy - though less famous - impacted many of his successors, including Maimonides' Guide for the Perplexed, Nahmanides, and Rabbi Joseph Albo, as well as the Jewish mystics and Kabbalists. The Yesod Mora is one of the first books of Jewish philosophy written in Hebrew, which blazed the trail for philosophy to enter those parts of the Jewish world that were unfamiliar with Arabic. Highlights of Ibn Ezra's The Secret of the Torah: A Translation of Abraham Ibn Ezra's Sefer Yesod Mora (Kodesh Press, 2021) include the claim that we cannot properly understand the Bible and Talmud without studying logic, philosophy, and science; when we are obligated to accept standard rabbinic interpretations of verses, and when we are permitted to draw our own conclusions; the reasons for - and classification of - the commandments in the Torah; the composition of the soul according to Jewish philosophy; how we connect to God by achieving deveikut (communion) with God This edition of Yesod Mora is based on a version originally published in 1995, with additional notes and critical analysis. The original Hebrew text has been supplied as well. Editor, interpreter, and translator H. Norman Strickman is Rabbi emeritus of the Marine Park Jewish Center in Brooklyn and is a Professor emeritus of Jewish Studies at Touro College in New York City. He earned his ordination from Rabbi Dr. Joseph B. Soloveitchik and Rabbi Dr. Samuel Belkin of Yeshiva University. Dr. Strickman received his B.A. and M.H.L. degrees from Yeshiva University, and his Ph.D. from Dropsie University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the quest to achieve our dreams, we can get stuck in thoughts about yesterday and tomorrow. Kabbalists teach that the key to reaching our potential is living for today with gusto. Join Monica and Michael in this mini-episode as they explore key ingredients for fulfilling our greatest desires in life.“Understanding potential means there is a duality of thought—on the one hand, who I am, what I am, and where I am is perfect. On the other hand, my desire of who I am meant to be is endlessly greater than where I am right now.” – Michael Berg

Episode 2061 - Update on facial recognition for children. More and more cardiac damage. Will Amazon rule retail? Ted reads a few letters from listeners. Was the clot shot a a forced orchestration? King Charles and the Kabbalists. Plus much more. High energy must listen show.

Episode 206 - Will gas generators be banned? Are Gun dealers being shut down? Why did a Georgia Representative get such filthy hate mail? Are the Kabbalists flooding our borders? Why are the Amish so healthy? Rogan says Epstein blackmailed Clinton. Is RFK a racist? Plus much much more. High energy must listen show!

Beginning the discussion on this complex matter

Explains that angels are beings of light consciousness, here to help our individual and planetary cosmic evolutionExplores angels from Judeo-Christian and Islamic faiths, Hinduism and Buddhism, the beliefs of ancient Egypt, Yezidism, and Zoroastrianism as well as what Theosophists, Kabbalists, Sufi masters, Eastern gurus, and modern mystics like Edgar Cayce have recounted about angelsExamines contemporary angelic encounters, including the author's own interactions with angels, and also looks at the purpose of dark angels and fallen angelsFrom the divine messengers of Western traditions to the devas of Eastern traditions to the meleks and spirit beings found along the Silk Road, angels are one of the unifying themes of theology worldwide. But what is an angel, and why do they contact us, believers and nonbelievers alike?In this in-depth study into the mystery and purpose of angels, Normandi Ellis looks at the angelic dimensions of spiritual traditions around the world—from the ancient past to present day. She explores well-known angels from Judeo-Christian and Islamic faiths, the Hindu devata and Buddhist spirit beings, the spirit beings of ancient Egypt, the Peacock Angel of Yezidism, and the yazatas of Zoroastrianism. She compares angelic visions from medieval Christians like Thomas Aquinas and John of Damascus with what Theosophists, kabbalists, Sufi masters, Eastern gurus, and modern mystics like Edgar Cayce have recounted about angels. She looks at dark and fallen angels and their role in the grand cosmological plan. Quoting from sacred traditions, narrative myth, and contemporary angelic encounters, including her own personal interactions with angels, the author clarifies the divergent aspects of angelic beliefs but also reveals the common points shared by all traditions.Ellis shows how, in whatever guise they appear, angels are messengers. She explains that angels are beings of light consciousness, part of the universal life force that connects all beings. And not only are angels actively helping in our planet's cosmic evolution, they also help us see our own place in the cosmic plan.Normandi Ellis is an award-winning writer, workshop facilitator, and archpriestess of the Fellowship of Isis. The author and coauthor of several books, including Awakening Osiris and Hieroglyphic Words of Power, she leads tours to Egypt. She lives in Chesterfield, Indiana.https://normandiellis.com/