Podcasts about love g

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We are told to Love G-d. We are told to Fear G-d. These are two very different kinds of emotions and seem to be polar opposites. In human relationships, it would seem to be hard to love the one I fear or fear the one I love. With the proper perspective of what it truly means to love and fear G-d, you will learn that far from being opposites, each relies on the other and is the key that unlocks the most fulfilling relationship with G-d. Soul Talk 27MAR2025 - PODCAST

A conversation about the chassidic work of V'atah Tetzaveh. This conversation explores the generational shift from serving G-d through self sacrifice to a generation that is asked to serve G-d through abundance and an integration of our individual selves, as well as the role of a Tzaddik in helping us reveal the light of our souls. Contact Sara Blau and learn more about her work at www.sarablau.com. Some terms to know: Maamer | a divinely inspired teaching shared by a chassidic rebbe to his disciples Rebbe | a spiritual leader Sechel | intellect Middos | character traits Mesiras Nefesh | self sacrifice Matan Torah | receiving the Torah at Mt. Sinai Purim Katan Maamer | a Chassidic teaching shared by the Lubavitcher Rebbe before Purim Katan Kriyas Yam Suf | splitting of the sea Gzeira | decree Yehudim | Jews Sicha | talk given by a rebbe Rebbe Rashab | the fifth Chabad Rebbe Koach | strength Ahavas Hashem | love of G-d Ahavas Haolam | love of the Creator based on a love of the Creator's world Ohel | Lubavitcher Rebbe's resting place Study the original text that this conversation is based on here: https://www.chabad.org/therebbe/article_cdo/aid/145191/jewish/Maamar-Veatah-Tetzaveh.htm Episode Partners: TOVEEDO: An online children's streaming subscription featuring exclusive Jewish content created and sourced by Toveedo. Use code HH10 for 10% off at Toveedo.com. ZELDA HAIR: A wig company that champions the holistic process of hair covering for Jewish women. Shop Zelda Hair at zeldahairshop.com and discover the heart behind the brand on Instagram @zeldahair. To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.com To support our work, visit patreon.com/humanandholy or humanandholy.com/sponsor. Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨ Human & Holy podcast available on all podcast streaming platforms. New episodes every Sunday on Spotify, Apple Podcasts, and Google Podcasts. Timestamps: 00:00 Host's Introduction 00:01:30 Toveedo Sponsorship 00:02:28 Zelda Hair Sponsorship 00:03:17 Conversation Begins 00:10:30 Self Sacrifice Vs. A Conscious Relationship With Your Essence 00:14:18 Spiritual Adrenaline Doesn't Always Last 00:15:30 Can You Become Something You're Not? 00:20:24 A Generation Seeking Authenticity 00:27:00 Serving G-d For External Reasons 00:31:11 Why You Don't Have to be in Survival Mode 00:32:00 Creating a Lasting Judaism 00:34:12 I Want to Connect to G-d 00:37:25 A Tzaddik Empowers Us to Lead Our Own Selves 00:43:00 A Collective Desire for Spirituality 00:45:00 When Our Judaism Becomes Who We Are As People 00:47:35 Navigating The Uncomfortable Parts of our Jewish Practice 00:56:12 Is It Selfish or Is It Selfless? 01:01:44 Utilizing Our Unique Gifts When It Feels Indulgent 01:04:00 When Our Souls Are Expressed We Love People for Who They Are 01:07:39 What Does It Mean to Love G-d? 01:12:00 Do We Have a Leader? 01:16:30 Knowing Where to Dig Within Ourselves 01:17:30 What is the Role of the Rebbe After His Passing? 01:19:30 An Eye Towards the Future 01:22:00 What Is the Call of the Hour? 01:27:00 Host's Outro

Heyy besties!✨BIG NEWS!! WE LAUNCHED OUR PATREON SUBSCRIPTION CONTENT THIS WEEK! ✨ Sooo many of you have already signed up... our little happy hearts are split in two with love!

When we go through troubling and painful times, it can be hard to feel G-d's love. When I act in ways that don't make me feel good about myself, it's hard to believe that G-d still loves me. G-d is loving, yet sometimes when I need it the most, it's hard for me to feel G-d's love. How can I clear the blockages that prevent me from truly sensing and being one with G-d's love? Soul Talk 10OCT2024 - PODCAST

Father Pine talks about how Gilbert Kieth Chesterton lead him deeper in his faith. He talks about why you will want to read his books too. Support The Show: https://mattfradd.locals.com

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19 Iyar | Day 179 | Leap Year Overwhelmed by G-d's Love: G-d's highly surprising choice -- 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

Dans cet épisode, Louis et Laure partagent leur histoire de couple de 24 ans, marquée par des épreuves et des évolutions. Ils mettent en avant l'importance de la communication, de la confiance et de l'évolution personnelle conjointe. Le dialogue souligne les défis de la vie en couple, la nécessité de trouver un équilibre entre vie de famille et couple, et l'importance de se réserver du temps ensemble malgré les responsabilités parentales. Ils abordent également des sujets tabous tels que la dépression post-partum et le manque de soutien pour les jeunes parents. Enfin, ils soulignent la nécessité de normaliser les hauts et les bas d'une relation de couple et de travailler constamment pour maintenir une relation solide.00:00:00 - La Place du Couple avec Enfants : Témoignage et Expérience00:02:28 - Les Étapes d'un Couple qui Grandit Ensemble00:05:12 - Voyager en Parallèle avec Nos Amis00:06:32 - Les Clés du Bonheur Conjugal00:09:01 - L'Importance des Efforts dans un Couple00:14:33 - La Formation : Clé pour le Couple et la Famille00:16:47 - L'Importance de la Formation en Couple00:23:40 - La Gestion du Couple et des Enfants00:27:51 - Les Concessions dans un Couple: Équilibre ou Déséquilibre ?00:29:44 - Les Défis de l'Éducation et de la Maternité00:32:36 - Réduire la Charge Mentale: Trouver des Moments à Deux00:36:59 - Soirées Love : Gérer le Quotidien en Famille00:38:38 - Conseils authentiques pour une relation solide00:40:24 - La Communication et l'Attention dans le Couple00:47:26 - Remerciements chaleureux pour cet épisode enrichissantHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

10 Nisan | Day 140 | Leap Year Step One in Serving G-d: Is it enough if I love G-d, or do I also need awe? -- 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

Keith Simon teaches from Luke 10:25-37 about how to love your neighbor. This sermon is part of our 2024 sermon series, Luke: Unreasonable Hospitality.   With every act and word of his ministry on earth, Jesus answers the question: Who is Jesus? Through the Gospel of Luke, Jesus shows you unreasonable hospitality by inviting you into the adventure of discovering who he is and what he means to you. We get to follow this example: extending to others the unexpected love and unreasonable hospitality God offers us. Interested in more content like this? Sign up for our weekly email newsletter. Every Friday, you'll get new resources to help you grow in your faith and a first look at what to expect on Sunday, delivered right to your inbox. Get connected at The Crossing! When you sign up for Crossing Update, you'll get a text message every Sunday morning with the new ways to get involved at the church. You can also find the latest information about events on The Crossing's website.

The Inbetweeners, Intermediate, Beinoni reality inner struggle with thoughts and Love of people... PLEASE KEEP

Rob INTERVIEWs Singer, Songwriter, Master of the Mouth Harp, Bluesman and Rapper - Philly's one and only G LOVE of G LOVE & SPECIAL SAUCE! Today Rob talks to G. Love (Garrett Dutton) about the 30th anniversary of G LOVE & SPECIAL SAUCE'S monumental 1994 self-titled debut album! Find out how G Love (Garrett) got his name, his street performing days in Boston, his love for Basketball, what inspired his early love of music and making music and much more! Garrett's dad Gary joins Rob and G about 30 minutes in and Rob asks him how he handled his son going into the music business and other things only a father would have the answers to ... haha ********* A little bit about G Love: Shortly after moving to Boston, Dutton (soon to be G Love) met Tom DeMille, a local producer Dutton later nicknamed T-Time, a reference to DeMille's appreciation for both music and golf).  In 1993, DeMille flew to New York to meet with a Los Angeles–based producer who had connections to Michael Jackson (arranged through a family friend). DeMille shared some studio and live recordings of Dutton, who had just started going by the moniker G. Love. Later in 1993, G. Love and Special Sauce (as the trio was now called) signed a record deal and released their first album in 1994. Known for his live shows, he is often seen touring with Jack Johnson and Citizen Cope. As a producer, Johnson signed G. Love to his record label Brushfire Records. He has made appearances on the records of artists such as Slightly Stoopid and Donavon Frankenreiter, and has toured with Dave Matthews. In 2009, he collaborated with Zap Mama on their album ReCreation, singing on the single "Drifting". In 2010, G. Love joined forces with The Avett Brothers who produced and are featured on his album "Fixin' to Die". The album was released under the Brushfire label on February 22, 2011. G Love and Special Sauce's latest album PHILADELPHIA MISSISSIPPI was released on June 26, 2022. G Love and Special Sauce are currently on their 30th anniversary tour for their debut album selling out shows across the US ************ You can find G Love on Instagram @phillyglove, and on Facebook (G Love & Special Sauce). His website is : https://www.philadelphonic.com/ Be sure to look for G Love's 30th anniversary debut album (on vinyl) on record store day - April 20, 2024 ************ KNOW GOOD MUSIC can be found on Podbean (host site), Spotify, Apple Podcasts, Iheart Radio, Pandora and almost anywhere you listen to podcasts.   If you go to www.linktr.ee/knowgoodmusic you can find all the links to the podcast platforms we are on.  Visit our YouTube Channel where you can see video promos from some of our interviews.  Just search "know good music".

Catherine Hernandez, the award-winning author of “Scarborough,” is ready to tell a new tale. Her latest novel, “The Story of Us,” is about a Filipino woman who takes work as an overseas caregiver and develops an unlikely friendship with an elderly patient. Catherine tells Tom about the success of “Scarborough” (including its recent film adaptation), what it feels like to be a conduit for her ancestors, and the eye-opening research that went into writing “The Story of Us.” Plus, G.R. Gritt got their start as part of the Juno Award-winning musical duo Quantum Tangle. These days G.R. is making a name for themself as a solo artist. They join guest host Talia Schlanger to talk about the inspiration for their queer anthem “Turnin' It Up” featuring Tessa Balaz.

17 Nisan | Day 117 Step One in Serving G-d: Is it enough if I love G-d, or do I also need awe? -- 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

Winning Strategies:1- Choose what matters to you and what to Prepare during Competitive Greatness. Use Ray's favorite tool, "What is a 10 for me?” A 10 is not about perfection, it is about what matters to you and what is important to you. Invest your time, energy and emotions in the 8,9, or 10 zone to be anchored in purpose and honor who you are.2- We all have “Cardio in life.” They are low stats that get us to a 10. Instead of focusing and putting the energy on cardio or what you don't like, move to a bigger place focusing on your why. Focus on something bigger than yourself! What Matters to you? Why are you doing what you're doing? Focus and be intentional in the purpose inside your journey.3- C-Love inside life! Be Intentional, train your brain, and focus on it. Love shows up so differently for everyone. Give love and receive love, even in the little details! C-love for yourself and G.I.V.E.H.O.P.E to the world. Be for you! Get Coached 2 C-Love. G.I.V.E.H.O.P.E www.lifetrainingacademy.comWatch the full episode: https://youtu.be/kYelMARlII4

Dedicated in honor of Shiffy Shimshoni's Yom Huledes by her family for a Shnas Brocha VeHatzlocha Umufloga Bakol Mikol Kol -- Gezunterheit Un Freilicherheit. 3 Shevat | Day 44 Hidden Love: If you inherently love G-d, why don't you feel it? -- 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

Rabbi Jacobson will discuss the following topics: Chassidus Applied to VayeiraHow could Abraham turn away from G-d to greet guests? Can you love G-d if you don't love people? What can we do today to merit that Hashem personally reveal Himself to us? If Malkizedek was wrong for blessing Abraham before blessing G-d, why was Abraham not punished for turning away from G-d to greet guests? Why was Abaraham harsh with his guests to entice them to thank G-d? Why did Abraham beseech G-d to save the evil criminals from Sodom? Why was G-d upset at Sarah for laughing when she was informed that she would have a baby at age 90? Do the Arabs hate us because their ancestor Ishmael was kicked out of his home by Sarah and Abraham? Why Did Abraham not defy G-d at the Akeidah, based on the law that a son is not supposed to listen to his father telling him to murder? Follow-upIf we finished the work of elevating sparks, why are we allowed to eat meat? Should we be honoring the Jewish husband of the non-Jewish vice president with lighting the menorah? How to overcome a challenge much bigger than we can cope with, without falling into despair? Why not say Hallel every day? Fertility Is it appropriate to buy a lottery ticket?Why is it not a form of gambling? Does buying more than one ticket indicate a lack of faith?

Torah 87: Rabeinu teaches us how before one attains Fear of G-d's exaltedness one must first have Fear of punishment. Torah 88: All the blessings and influx that comes down to the world is only possible because of the Tzadik. Torah 89: That which a person is lacking is also a lack in the Divine Presence. Rabeinu gives us an amazing advice to attain simcha! Torah 90: Being happy and rejoicing in HASHEM completes all the sparks that had been subtracted from the Divine Presence during the shattering of the vessels. Torah 91: Rabeinu teaches us how to spread emunah/faith throughout all our limbs and how strengthening ourselves in emunah greatens our intellect. Torah 92: Wandering and pacing back and forth in one's home can revive the dead, as we learn from Elisha. Torah 93: Rabeinu explains how in doing business dealings with faith we fulfill the mitzvah to Love G-d. We are also able to ascend above time and pray with a clear mind.

"Connecting Current Events With The Truth Of God" The demons keep telling & showing us but we're just not seeing it, yet it's right in front of our faces. The hand signal / sign language for "LOVE" doesn't really mean "LOVE" & G.O.A.T - doesn't mean "Greatest Of All Time". We're conjuring up demons with just about everything we do. Remember, Beetlejuice? Lucy has been on a serious roll the past few weeks & this show is more of exactly what you need. The gloves are off so grab your bible, pen & paper, belt of truth, common sense cap and ask your friends to JOIN US too! 12th SEGMENT IN THE SERIES 9/28/22 LIVE Every Wed @ 10a PT/1p ET WATCH & CHAT LIVE + PAST EPISODES http://JesusRocksLive.com 1 Hour to Learn, Pray, Worship, Ask Questions & Sharpen Your Armor to WIN the Spiritual Battle between Good & Evil! Lucy is a Worship Leader, Scripture Expert & Faith Advisor who will Inspire, Motivate & Teach you the Tools to Get On the Battlefield PRAY - PLAN & TAKE ACTION! STAND UP, SPEAK UP, SHOW UP & JOIN US! "Save My Freedom" Movement http://SaveMyFreedom.us TEXT "ACTION" to 91776 & Let's Take Back America Together! SIGN UP: FREE TAKE ACTION TOOLKIT & NEWSLETTER: http://TakeActionItems.com TAKE ACTION MENU: http://EverythingHomeAboutUs.com WATCH LIVE - TV SHOW Fri @ 4p PT https://brighteon.tv/

Love G, love the DeSimone family. Always a pleasure to catch up with old friends, especially on the podcast where it is unsolicited talking about whatever we want. And we sure did get to whatever we felt like. Enjoy, and stay curious.

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Over 15,000 Pod Squaders joined live to celebrate One Year of the Pod and discuss: 1. Why Amanda started taking meds, Glennon keeps taking meds–and why Abby might consider taking meds :) 2. The brilliant preemptive post mortem strategy to help you emotionally recover from any gathering.  3. Your frequently asked question of Abby: How she tracked down her first love connection at the Macaroni Grill. 4. The pie chart of showing up–and why it's rarely ever 100%.  5. Glennon shares her first steps up from the “landing” of her eating disorder relapse.  CW // eating disorders discussion Learn more about your ad choices. Visit podcastchoices.com/adchoices

durée : 00:03:20 - Ils sont fous ces Bretons France Bleu Breizh Izel - Une petite maison, en cœur de ville, pour une parenthèse sensuelle et de détente à deux.

We had the pleasure of interviewing G. Love over Zoom video.South of Market Street, south of the Liberty Bell, south of the Walt Whitman Bridge and Pat's and Geno's lies an entirely different Philadelphia: Philadelphia, Mississippi. On the surface, these two Phillies couldn't be any less alike—one, a bustling East Coast metropolis, the other, a small town a thousand miles away in the Deep South—but for G. Love, the connections were undeniable. Produced by North Mississippi All-Stars' Luther Dickinson, Philadelphia Mississippi brings together both sides of G. Love's eclectic career, mixing old school Hill Country and Delta Blues with new school hip-hop and funk to forge a sound that's both wildly innovative and deeply reverent all at once. The songs are loose and spontaneous here, often penned on the fly in improvisatory fits of inspiration, and the performances are similarly freewheeling, bringing together a slew of special guests from blues torchbearers like Alvin Youngblood Hart and Christone “Kingfish” Ingram to rap icons like Schoolly D and Speech from Arrested Development. It would have been easy for G. Love to play it safe coming off his GRAMMY-nominated 2020 release, The Juice, but Philadelphia Mississippi is perhaps his most adventurous, ambitious collection to date, tossing all the rules out the window as it experiments with form and function in an ecstatic celebration of music's power to connect across genres and generations. G. Love's upcoming album Philadelphia Mississippi will be available as a limited edition NFT. After purchasing the initial "Origin" NFT, token holders will be airdropped a second NFT which unlocks both a downloadable and streaming version of the new record, as well as a 180-gram vinyl. A limited number of token holders will be randomly selected to win special edition vinyl pressings, ticket bundles, and more. We want to hear from you! Please email Tera@BringinitBackwards.com.www.BringinitBackwards.com#podcast #interview #bringinbackpod #GLove #GLoveandSpecialSauce #PhiladelphiaMississippi #TheJuice #NFT #NewMusic #zoom Listen & Subscribe to BiB https://www.bringinitbackwards.com/follow/ Follow our podcast on Instagram and Twitter! https://www.facebook.com/groups/bringinbackpod

An article in Scientific American bringing a science and technology studies lens to Genetically Modified Organisms, provoked louder than normal responses from the pro biotech crowd. What can we learn from the exchange? Dr Andrew Flachs, Associate Professor of Anthropology at Purdue University, studied the role of seeds on farmer livelihoods in rural India as part of his book, Cultivating Knowledge. We discuss the arguments of the article and its malcontents to try and reach a broader understanding of what this debate is really about. Episode Links Andrew Flachs personal website. On Twitter Cultivating Knowledge: Biotechnology, Sustainability, and the Human Cost of Cotton Capitalism in India, By Andrew Flachs. How Biotech Crops Can Crash and Still Never Fail, by Aniket Aga and Maywa Montenegro de Wit, Scientific American. Is Biotechnology Just New Colonialism? Talking Biotech Podcast, Dr. Kevin Folta. 'Woke' Scientific American Goes Anti-GMO, American Council on Science and Health, Cameron English. Whose Science? Whose Knowledge? Sandra Harding. A History of the World in Seven Cheap Things, Jason Moore and Raj Patel. Capitalism in the Web of Life: Ecology and the Accumulation of Capital, Jason Moore Works of Sidney Mintz. R. Vasavi's work on the Green Revolution: Harbingers of Rain: Land and life in South Asia. Shadow Space: Suicides and the Predicament of Rural India. Paul Robbins' contributions to the Intended Consequences Rock, J. (2019). “We are not starving:” challenging genetically modified seeds and development in Ghana. Culture, Agriculture, Food and Environment, 41(1), 15-23. Dowd-Uribe, B. (2014). Engineering yields and inequality? How institutions and agro-ecology shape Bt cotton outcomes in Burkina Faso. Geoforum, 53, 161-171. Andrew Flachs and Paul Richards on the role of performance on agricultural systems. Indian millet hunger reduction program. Learning to Love G.M.O.s, by Jennifer Kahn, The New York Times Montenegro de Wit, M., Kapuscinski, A. R., & Fitting, E. (2020). Democratizing CRISPR? Stories, practices, and politics of science and governance on the agricultural gene editing frontier. Elementa: Science of the Anthropocene, 8. Genetically Modified Democracy, by Aniket Aga. Freedom Farmers: Agricultural Resilience and the Black Freedom Movement Researchers can restore the American chestnut through genetic engineering. But at what cost? The Counter   Full interview transcript available at adam.calo.substack.com Music: Kilkerrin by Blue Dot Sessions (www.sessions.blue), Creative Commons license Attribution-NonCommercial 4.0 International (CC BY-NC 4.0)

I've got another song for you his week - How Mountain Girls Can Love, in the key of G at 85 bpm. Hopefully that's a good, steady tempo for working on breaks.We kick off with a chorus, then it's verse, chorus four times through.There are two other track this week in A and Bb so you've got a choice of the keys you'll most commonly hear this one in at a jam.Track starts at 00:37Chord sheets are over at www.bluegrassjamalong.comHappy picking!

Series: Be'erot, Love & Relationship with God.     Episode Transcript:   Last time we were learning we had uncovered a very amazing feature about Yosef Hatzadik.  And that is that everything about what he is is hinted in his name that Rachel Imeinu gave him.  He's actually defined in two realizations in life: one is that, she declares as soon as he's born asaf Hashem et cherpati.  That G-d has gathered in my degradation.  And the other is she says rather, well, if he were listening when he was born he might have been somewhat disturbed by the other thing she says, which is naming him Yosef by virtue of  Yosif li ben acher, that I have a prayer that there should be another one.  It's a rather funny thing to be called.  Because it actually means about you that you're nothing but a transition.  Nothing but an avenue for other things to come into the world.  His mother expresses her sense of him as really being that which is to be traversed in order that the next child be born.  And in fact Rachel is very connected to that phenomenon as we've spoken about her in the past, that she is the behina of this world, she's the alma d'it galya , about which the rabbis say is simply a passageway to the next.  And her herself, she herself, participates in that as becomes reveals when she dies "on the way."  And Yaakov emphasizes that, the Chumash emphasizes that, she dies "on the way," derech Efrata.  Towards the place of fertility.  She never really arrives there.  She dies on the way to that realization, and so, in a sense Yosef is really her image in being the one who lives "on the way."  But what was most real for us about Yosef in that is what we explored last week, Yosef as the channel.  And his personal way of being which was – our primary last week was -- in giving over life.  And that's what Yosef does.  He gives over life, he's the mashbir l'khol ha'aretz.  And he stands in a radical difference from the way of living that his brothers live, or especially as expressed by Yehuda, which is of containment.  Containment.  Yehuda, who is the malchut , literally malchut is kelim, is, the letters of malchut actually is kelim.  That's what malchut does.  Is it creates kelim and it's very good at that, and that's very, very crucial, but it also has a tremendous failing when the kelim become self-serving, and the structures become a self-justifying reality in which the – like we all know it in politics – where the bureaucracy becomes its own self-serving system.  And we all know it in personality also.  When our personality actually becomes self-serving.  By which I mean, when we have a way of being in the world that we become very, very protective of.  Become very, very insistent upon.  And we become very expressed through and identified with, to the point that all we see is ourselves, and then, rather than being a picture of that which is beyond, which is what the malchut is meant to be – it's a temuna, it says in the kabala the malchut is the temuna --  it's the picture.  Instead of being a picture it becomes a false mirror.  In other words, a true reflection of what is, is the true path of malchut, in which it's expressing that which is feeding into it, and is expressing it outside of itself as the image.  So, too, in a personality.  When you're authentic to what it is that you're manifesting so that's an integris picture of who it is that you are.  But often times we find ourselves becoming very much involved in looking at the image that we've created and becoming, in a sense, worshipers of that image.  It becomes the avoda zara of personality when that which you've created as your persona becomes that which you worship, and that which you protect and that which you preserve.  And then instead of it being a picture of what is, it becomes a mirror of its own self.  And as we saw last time, Yaakov actually tells that to his children before they sat [set?] out on the path of their meeting with Yosef, their first meeting with Yosef.  Which begins, as we saw last week, with him saying to them, it says that Yaakov saw that there was shever in Mitzrayim.  That he saw – of course literally in the pshat is he saw that there was what to buy in Egypt.  There was food in Egypt. Shever; it means food and what to purchase.  But shever also means, as we know, a crack. He saw that there was a sever, a severing, in Mitzrayim.  Probably shever and sever, in English, are related.  Because there was a cleavage in Mitzrayim.  And that cleavage and that severing is what's called in the kabbala the ateret hayesod.  Which is the place where things open up into reality outside themselves.  And so he saw that there was this cleavage, this break in Mitzrayim, he saw there was an opportunity in Mitzrayim,  for something to be born.  And he says to his children lama titra'u.  How comes you're just standing around here looking at each other.  But, more deeply, because it's the reflexive, "how come you're just standing around looking at yourselves?"  He mamash says it to them; so clear.  You're just standing around looking at yourselves; all you have is these persona that you've created, and all you're doing is looking at them.  And the only relationship you have with the world outside you is just figuring out how it's going to harm or feed that which you've already created about yourself that you are going to maintain.  But you have no interest, really, in the outside reality as something from which you could possibly learn, grow from, which you would actually invest in, as something which would become a greater realization because of your investment in it.  That's not at all your interest; you're just interested in maintaining the institutions that you've created.  And they're great institution makers; I mean, they are.  Like, although, clearly I sort of see myself belonging on the Yosef side of the map, I don't want to denigrate the great institution makers, and they are.  But that's basically what Yehuda does; he goes to Mitzrayim in order to build the Beit Midrash there: v'yishlach le'horot.  He's sent ahead to teach in the Beit Midrash and to set up the yeshiva, Rashi says, that are going to be in Goshen.  That's his task.  But, as we all know, when an educational institution, for instance, just becomes its own self-serving fact, so then the students in it become secondary.  It's like, I'm working now with this charitable organization, who's supposed to funnel money that someone has donated to make a commemoration for Shlomo who was murdered a month and a half ago, and so, I'm just watching how they're really well meaning, you know, they really want to be a charitable organization.  But they've created this monster!  There's like all this overhead.  So from a rather large donation, they want to take 10%, which is more than $10,000. Just to give you a sense of what … Now, they don't have all that much work to do.  But, I mean, the people are there, they're full-time, I mean it's like there are 2 people on staff and there's a space they're renting, and it's like this big thing.  So then they need the donations to keep themselves running.  That's what institutions become instead of -- losing the vision of what it was they were set-up for – they become their own self-serving thing of seeing themselves.  And, literally, the attitude becomes one of spying, which we saw last week as Yosef's accusation to the brothers: "you've come spying."   Because when all you're doing is being committed to the maintenance of the forms that you've made, so then the only attitude that you're really going to be willing to have with that which is outside of you is to spy all the time, whether it's going to be to your advantage or to your disadvantage.  And the vision that you originally had that you're supposed to be a picture of, and maintain a perfect reflection of, becomes lost and clouded.  And this is one element of what the kabala calls kitzutz b'netiyot, when the malchut  is like a plant which has been cut off from its source.  Like a plant that's been cut off out of the ground.  That's ultimate sin in kabbala.   That's ultimate sin; that's the root of avoda zara.  And it is the root of avoda zara!  It's when the things that are creations that are pictures of that which is beyond  loose the beauty that they have as the reflection of what is beyond and they become self-serving phenomenon.  That was the sod of lama titra'u that Yaakov says to the children: "All you're doing is looking at yourselves.  What you need is the man who is the man of shever ."  And the man who is the man of shever is Yosef always.  Yosef is always in a crisis.  He's always in the place of the shever.  And he creates crises; he does!  Yaakov Avinu, when he was mevakesh shalva, as we saw, so, ele toldot Yaakov – if you want to see someone growing, toldot Yaakov, if you want to see Yaakov producing, ele toldot Yaakov, Yosef,ben 17 shana.  So bring on Yosef, right?  The rest of the brothers don't even matter in the depiction of ele toldot Yaakov: well where are the rest of them?  There's Reuben, Shimon, Levy, Yehuda, Yissachar, Zevulun, Dan, Naftali; where are they all?  The only toldot of Yaakov, the only one who makes Yaakov continue to grow, is Yosef.  Because Yaakov, who, as we saw last week, is simply a fire – just a fire burning, he doesn't reach out of himself – so he would just stay put. [16:44]  Kafatz alav rogzo shel Yosef Rashi says: the guy whose whole being says "hey, where you are, it's just a transition to the next place."  That's all.  It's just transitions all the time.  Don't get snagged on where you've come to; there's something else waiting for you.  That's Yosef.  Don't get snagged.  So kafatz alav rogzo shel Yosef : Yaakov knows this about Yosef.  He finds it out more and more.  And then finally, when he, I believe, comes to the realization that his path has been, sort of, "lehitra'ot,"  you know, to just "see himself" all the time, and for them to see themselves, when he comes to that, then he can send the children out to meet Yosef.  I don't know if these are conscious processes, but in the story that's mamash what happens.  He sends Yosef to the brothers to make shalom, which, as we saw last week, is always involved in moving beyond.  It's not shalva, it's not "peace."  Right?  It's not peace, as we saw, peace and pius is simply, what's it called, appeasement.   There's a fancy word: rapprochement.   That's not shalom.  That's like, ensconcing things as they are.  But Yosef insists on the moving; that's why he will always be the ish shalom.  That's such a different perspective, and we saw last week how much he plays that out.  But that comes from a perspective on reality which is that way.  Which is why we saw last week that he's the candle, he's the flame.  And he teaches his brother this consciousness, in telling them of 10 candles, 10 lights, 10 fires, flames couldn't put out one, certainly one can't put out ten.  When flames meet they just make each other brighter.  "I met you; all you did was make me brighter, and yourselves brighter, and that's all I've been about since you did what you did to me – all I've been about is making you brighter and making me brighter.  That's all I've been about.  And making the world brighter.  Doesn't matter what you'll do, and how dark a place you'll throw me into."  And they throw him into the darkest place.  It's like a way of living, all the time, to be touching that.  But he's also always in crisis.  There's always like a crisis, like a shever,  because he can never sit still, like, where he's come to is not good enough.  But for him it's not out of driveness, it's out of there's just so much more, there's always more fire to burn, there's always more reality to expose, always more connections to make.  Connections to make, which is where growth and reality comes from.  This is why he names his son Ephraim for.  He names his son Ephraim. And Yaakov recognizes Ephraim, even though he's the second son, as being the primary son.  Because that's, yeah, "that's Yosef."  The man of incessant creativity and fertility; that's Yosef; he's always opening up for more.  That's Ephraim.  So these are the themes that we explored last week with more openings here of the nature of how this works in personality, in human personality.  And how they became entrapped and therefore spies, and ceased to be brothers.  Which is what basically he accuses them of.  So, this is what we explored last time, and the nature of Yosef's name, is yosif li ben acher. And the other thing, which I'm not sure I spoke out enough, which I sorely don't want to forget, and that is Yosef in his being for those people he meets.  And this is another, this is a trap, which is a trap for Yosef.  It's not a Yehuda trap, it's a Yosef trap.  Yehuda we made enough critique of.  And Yehuda desperately needs Yosef.  Just as all the institution makers need the one who's always breaking the kelim. Always making a shever.  They need them.  They invite them in;  I don't know, they may have trouble with them.  But, that's a true need of the "Yehudaim" in the world, is that there be a shever to break the place out of what it just becomes more thickly and thickly self-justifying and self-creating-with.  So, but the great failing in Yosef is he becomes self-involved.  That's different than trying to maintain a veneer.  Yosef will never try to maintain the veneer.  He doesn't really care about the veneer; the veneer just gets in the way.  Doesn't care about the persona.  It's like, not his thing.  But what he does become in his failing, and where he needs Yehuda, is he becomes self-involved.  He just becomes, like, it's all about growing.  It's all about creating.  Right?  So, "leave me to my artistry."  And then there's no – this I give for Sarah  -- there's no "for-ness."  You know, what they call – I think that's a made-up word – but there's no for-ness, there's no being for the, for being completely devoted to truth, to creative expression, to realization, but then it becomes, in its failing, personal realization.  And personal involvement.  And that's his way of becoming, he's not titra'u in the sense of just looking at himself; it's not that he's looking at himself.  He's just like – in the sense of trying to mirror himself.  The way the Yehuda people become.  He's just self-involved.   He's not for the people he's coming in contact with.  That's Yosef who's fixing his hair, looking in his mirror making sure he looks nice.  He's outward directed, but self-involved.  That's Yosef the na'ar, the adolescent Yosef.  Who just becomes caught up in his own stuff and loses his for-ness.  Of course the great tikkun of Yosef comes by virtue of what Paro puts him in charge of, which is to become the mashbir kol ha'aretz.  Which is the greatest thing Yosef can do.  Is to become completely a channel for the goodness which he brings out and into the world from beyond himself.  And then he becomes a channel; that's like, clog up the Yosef and mamash the guy's going to die!  Once he realizes his tikkun.  And even when he's not in a realized tikkun he's like, he really in a sense deserves to die.  That's simply a reflection of what he himself is sort of giving off.  Because if Yosef isn't for others, if Yosef isn't out there seeking shlom acheicha, seeking the peace of your brothers, he's not out there and that's why his father sends him out to do that.  "You can't stay home, Yosef!  You gotta be out there seeking the shlom of your brothers, 'cause if you don't you'll just die!"  So, in a sense, Paro really gives him his tikkun, to make him mashbir kol ha'aretz.  It's just funny, because he'll be not only the one who provides all the nutrition and sustenance of the land, but he's also a crisis maker: the mashbir kol ha'aretz.  He creates crises!  He creates openings for people.  He was always shuddering them out of their complacency.  "Is he creating a crisis or revealing a crisis that's there?" Revealing the crisis that's there, beseder, OK, I'm not even sure.  I mean, of course, from his perspective he's only creating, he's only revealing something which is there, latent in the reality as it is and just kinda exposing the openings that people have not come to recognize in themselves, for sure.  But from the perspective of the people he's [? Working them? 26:10.2].  They probably experience him as making crises.  In any case, so, Yosef, that's his tikkun, that's when the yesod becomes a giver.  And that's his only tikkun, he's like, he's a dead man without that.  He's a dead man; there's no existence for him.  That's why Yaakov, knowing this about Yosef, as we saw, says about him that "you're the flame.  I might be the fire; I might have been perfectly happy b'eretz migurei aviv, just going back home."  Which is the way the chumash describes vyeshev Yaakov b'eretz migurei aviv ???? [26:59.3]:  "I didn't like that whole galus  thing, you know, that wasn't what I was looking for.  I just got, like, chased into it.  But, you know, I'm a fire.  But in order for a fire to get back to Eretz Yisrael, so, we need a flame in order to get back to the place from which we can really give. We need the flame.  That's you, Yosef."  So, you hear in that description of him -- these primary depictions of these characters is just so marvelous, how precise Chazal are, and so deserving of real, in Hebrew it's called mishush, you know, like, I don't know if there's a good English word for that, of like, just, touching them and caressing them and moving them around – but that depiction of Yosef is also a description of his essence and therefore also of his tikkun: he always has to be a flame.  Always has to be a flame.  And a flame is lighting others, and is also igniting others.  And [I'll? 28;16.2] experience him both ways.  So we saw, in our context of achoti, ra'ayati, yonati, tamati, so we saw in that context that Yosef brings this about in people by looking in their eyes.  We were in a context of achoti, ra'ayati, yonati, tamati, with achoti Avraham, ra'ayati  Yitzhak, yonati  is Yosef, he's the yonah who the kabalah says looks infinitely into the eyes of the other, her partner, all the time, she's always like, very … it's a deep, deep ne'emanut that the yonah has.  And it's in that both reliability and investment and faithfulness, so she exposes the infinite wellsprings of the other.  So, in that sense, it's like lighting the fire of the other to look in their eyes; it's very delicate, and you have to be careful how you do it.  It's tricky.  But, that's how you bring another person out really, unless they're so caught up in their own being ashamed of themselves that they can't let you look in. And that will be what it will be; it's, that's what'll do it, right? Like, we turn our eyes down; it's like, we're embarrassed.  And correctly so; we're embarrassed.  And often times incorrectly so.  But that's where a person who's embarrassed by something that's how, you know: "looked him straight in the eyes."  You know.  That's when it's power.  But that you're willing to hold the glance, and look back, that's when you can rely on me.  Right?  The one who's being looked at and being willing to look back, it's "you can rely on me; you can count on me.  There's nothing I'm ashamed of which I'm afraid that if it would be exposed then you'll cease to trust me."  I think all those words revolve around the issue of looking into each other's eyes, which the yona is representative of.  So, I don't know, but – I do know – that, I mean, we don't have explicit statements of this in Chazal about Yosef, you know, looking into people's eyes, but what we do have is that Yaakov Avinu calls him the shor.  The bull.  So people normally associate that with, and correctly, they associate with fertility.  But here's a deeper secret about shor:  and that is that shor means seeing.  It means looking.  In Hebrew mi yishurenu, his vision is so long, mi yishurenu.  Mi yishurenu is from Parshat Bilam.  Bilam says this.  "Wow!  [32:23.7?] tov…." I don't remember the precise pasuk, but mi yeshurenu.  Who can see it? shurai'na, in Aramaic means vision.  Shuraina.  Banot tza'ada alei shur is a play on words.  It's about the women in Mitzrayim who – it's got a triple play on words, it's unbelievable – Banot tza'ada alei shur: are you familiar with the pasuk?  It's in the bracha of Yosef.  Ben porat Yosef [33.00.4?] porat alei ayin:  he's the one, the fertile one, the beautiful one. Porat means fertile and beautiful.  Alei ayin:  he's the one who is above the eye.  He's the one who's above the eye, or, as some interpret it: he's the olay ayin, he's like the springs of the eye.  Springs of the eye.  Banot tza'ada alei shur: the women were marching on the shur – did we talk about this last week?  Great!  The women march on the shur, meaning, literally, it means a shur is a wall, so it's the origin of the – excuse the expression – they were "climbing the walls."  To see him.  'Cause he was so beautiful and so attractive, and so igniting.  Extremely charismatic personality.  Igniting everyone.  Banot tza'ada alei ishur is a play also on him being the shor.  Being the ox, as Yaakov calls him.  Then: banot tza'ada alei shur they're trying to get up and over the usual way of looking at things.  So that they can really look at him.  So shur is a wall that you climb up on in order to get a better view, it's an ox, because it's extremely fertilizing, and productive, and it's seeing.  It's [just? a] beautiful pasuk; it's really an amazing pasuk:  banot tza'ada alei shur .  And that's because Yosef, as we have revealed by virtue of him being connected to the yona.  In this pasuk Yosef is the one who brings out fertility by looking into the other's eyes.  And, in that looking, not from the place ruling and taking control, which is the abuse of that when you're looking at someone who's ashamed of themselves, so that's how you get control over them: you look them straight in the eye, right?  And you know that they feel lowly about themselves and demeaned about themselves, and they're like, just garbage.  So the more you look them in the eyes the more low they feel.  Because you must be seeing all that stuff that they've got.  And the more ashamed they are: that's how people gain control, the guys who can hold the glance are the ones – not because they're not ashamed of anything, just because they have the power, the "power glance" -- I think they have assertiveness classes – if they don't then I'll teach it to them!  Not that I necessarily have it, but I know what's going on!  The "power glance" is like, when, you're giving the glance in a way in which you're seeking to shame – this is extremely important for the second part of what we're going to explore this morning – but the power glance is when you're seeking to intimidate the other person by the way you're looking into their eyes, 'cause they're just feeling embarrassed and ashamed and belittled and nothing and blah, blah, blah, blah, blah.  But that creates – it's for me not to just, like, slip into it – but that creates what's called ona'a, which is what we've taken upon ourselves to look at today, which is the other aspect of Yosef, who's totally against that.  But that creates ona'a, which we began to explore last time, which is the denigration and devaluing of the other.  Which we're going to explore more today.  Just put that aside for now, so you can see how the question of the use of the eyes and what you're seeing in the other person is so big.  But having the ayin tova of Yosef, having a good eye, is to look at the other in a way that empowers them.  That creates trust and love and connection and commitment and investment.  Those are all words for the yona.  That's really what those girls were looking for.  And climbing up the wall [for].  But you can see how – I mean, this is a delicate conversation, 'cause you can see how easily tripped up that can become into a power play, or into some base excitement that the charismatic people produce and then utilize that, when they're self-involved, to gain the sense of worth or control or whatever it is that they're looking for.  Right?  That's how charismatic people then become self-involved and use the charisma and use the chiyuniyut to destroy people's lives.  Mamash.  Destroys people's lives, and to destroy relationships.  And they always get involved in other people's relationships.  They always seek to break them, ruin them, and they can't keep their own.  They go from relationship to relationship, from woman to woman, from man to man, however it'll be.  So [39:01.3 ?? yesod], what're you going to do; it's heavy stuff.  It's the very foundations:  you don't have this? You don't have anything!  Mamash.  If you don't have this foundation in life, the things we're teaching this morning?  You mamash, everything else is just completely destroyed and you'll have Yehuda going haywire in all of his institution building and kelim building and persona building.  And you'll have the rest of the binyan clogged up and unable to come to expression.  And you'll have Yosef completely self-involved.  And just, using all these powers, to their precise perversion. Of what they're given to him for.  So, so to speak, the yesod needs the yesod.  Right?  The yesod needs to have within it this ongoing realization of "I'm just a passageway. Just, this is coming through me; it has nothing to do with me.  It's just what's coming through, and I want to share that and give that over and be with the other in that."  We saw that, if you remember, in David in lev tov, when [what?] he actually does.  But Yosef just does it with his eyes. He's not really so much the doer, Yosef.  He's the one who creates the belief that people can have in themselves to go and do.  But he's not the doer; he doesn't make the kelim.  The only way he knows what to do in Mitrayim is because he interpreted Paro's dream.  Couldn't have figured it out for himself!  There are some people who interpret Yosef as like the gashmiyut and Yehuda the ruchniyut and all these crazy things which are complete violations of the text: Yosef is not a kelim maker.  He just rides around on the chariot in Egypt and gets everyone really excited about being Egyptian, or whatever.  He doesn't really do anything.  He just interprets Paro's dream; he knows what needs to get done – v'yafked pikidi – and he sets up all of the pekidim – what's the word in English for that? they're called the clerks – they're like "take care of everything" and they take care of everything.  So,  if it's not flowing through him, then it becomes snagged on itself and it becomes extremely destructive.  I don't think there's anything more destructive than burning people up!  So, the yona, in her beautiful place of investment, commitment, liability, sticking with her partner – that's what the yona is the primary image of – is the real Yosef, so to speak.  And when he invests that into the malchut, so then the malchut can become for the people.  And not just for the institutions it's created.  And when he lives that, so then he can become for the other.  And not just for himself.  So this is some of the tapestry of the yona of Yosef, of yonati.  But there's another very, very deep and important aspect of this, and this is where we'd gotten to last week.  And that is the other aspect of his name.  And that is that Rachel says "you've saved me from shame."  And now you can really appreciate from this perspective and in this context how that's his first name.  "My first experience of you, Yosef," Rachel says, "is you protect me from shame.  Yeah.  When you look into my eyes, I don't feel ashamed, I feel trusted.  When you look into my eyes, I don't feel denigrated and small and embarrassed, I feel enlarged.  Like, there's more to be born here, more to grow here."  Asaf et cherpati.  You're whole being is built, and its tikkun, on the guarding of other's from shame, and relating to them in such a way that the shame will not be their primary experience.  They might be embarrassed about something, ok.  Like, we all have what to be embarrassed about.  We all have the things we're messed up about.  But that the primary experience should be that we're embarrassed and ashamed?  Is to enslave the person and to rule over them and to entrap them, because then they become so belittled that they have no power to do anything at all.  Shame is the greatest and most powerful disenabler.  It's like, you don't want anything, you don't want anybody to know about anything that you are, so it's better to keep it to yourself.  [45:27.7 "no excuse me"?]; people just walk into the room, you know, and create this whole environment of "excuse me; is it ok?" they sit down very carefully as if they don't want to bother anyone, like they're the most "bothering" people who could come into the room, are the ones who, like, come into the room with this sense of "I don't want to bother anyone!"  You know these kinds of things? Walk in and it's like [whispers] "excuse me," like, all closed up inside themselves; it creates this energy in the room of "eew! I don't want to be here!"  Because that's all they're giving off all the time is "I don't want to be here!"  Because to be ashamed, in shame, is to be in this shmama, which is literally what – are you allowed to do drashas on English words into Hebrew words?  No, it's a shmama; that's what it is.  Shame is a shmama.  Shame is the inverse – all right, as long as we went there, but we won't spend too much time on this – but, shame, like to make a name for yourself is, like, when you're ready to go out there.  You know, when the malchus makes a shem: baruch shem kavod malchuto, the malchus makes a shem, makes a name for itself.   It's not embarrassed, right?  It's not embarrassed.  When you're empowered, you're out there to make a name.  G-d says to Avraham Avinu agadla shmeicha, I'm going to make your name great.  But if you live shame, if you live the English version of shin-mem, then you're really living a shmama, which is your living "name" as a devastation.  Shmama is a devastation.  You're living the inverse of shame.  Forget the English for now; just listen in Hebrew.  The inverse of shame, of name, is shmama, is to be like a desolation.  That's what it means in Hebrew: a desolation.  And that's because of "shame" in English, that's because of embarrassment.  Of, ok.  Enough of that, enough explaining.  But the point is that Yosef HaTzadik is able to make the malchut want to be a name.  Is able to make another want to be exposed.  Is able to, himself, expose, himself, and cut away the blockages.  Because even though he may have things of which he is ashamed, and we all should, and do our tikkunim on them, that's not his prime experience of life.  His prime experience of life is asaf Hashem et cherpati – like Rachel implants it in him in the outset.  "This is who you are.  You know what you did for me Yosef?  Thank you.  You've taken away my shame. You've taken away my degradation."  That's so beautiful; that's her first experience of him.  Imagine being born into the world with that!  That means your primary reality is to function in the world in a way in which you are gathering people's shame by giving them the power to be who they are most fully.  And when Yosef's orientation is that, then instead of his charisma becoming a way in which he lords himself over people, it becomes a way in which he ignites them and burns their fire so that instead of burning with shame, which is the other possibility, right, instead they burn with creativity and fertility and then the malchut really becomes what it needs to become.  So I want to explore a little more of that today.  We have this curious word usage, words that come up around Yosef.  We saw shalom coming up around Yosef a lot.  We saw yosef, his power of tosefet.  We saw shever, and mashbir.  Another word which is a primal word, and the word is on. Alef-vav-nun: on, comes up a lot.  Comes up first in Onen, who's Yehuda's son.  It comes up again when Yosef marries the daughter of, my gosh of all people, the prince, the priest of On.  Bat Potifera kohen on.  And it actually comes up deeply the first time in the Torah in the name of Binyamin when Rachel says "oh, you; you are the son of my on", alef-vav-nun, ben oni.  Father calls him Biniyamin, but she calls him ben-oni.  M'eanyen.  'Cause if her prayer with Yosef was "Yosef li ben acher," so, who's the on that Benyamin is the son of?  I mean, literally it means, in the pshat, the son of my sorrow.  Because on means sorrow.  On also means power.  About Reuben, Yaakov says kochi v'reishit oni.  The first of my power.  So is Yosef the on that Benyamin is the son of?  "The son of my on."  I mean, he's the son that, in a sense, Yosef brought her, right?  Thanks to Yosef she'll have another son.  Interesting.  Now, an onen is someone who is sexually self-involved.  That's who On was, the son of Yehuda; clearly turned it on himself.  That's why he died, and Er died, etc.  What Tamar does, is she draws Yehuda out of himself.  I mean, as a whore, but she draws him out of himself to do the giving that he's meant to do, which is to fill her with a child that On  and Er did not.  So, in a sense, he has to overcome the, so to speak, onenut of his child in the relation with Tamar.  So, the Ramak, Rav Moshe Cordevero, says in the Erkei Kinuyim, in the Pardes, that Tamar is the Ateret hayesod.  That she's the opening of the yesod, and some say she's malchut.  What is that?  I'll tell you what that is.  And I think we began to hint at this last week.  She is a feminine embodiment of Yosef.  As the verse says: Tzadik k'tamar yifrach.  The tzadik, who is Yosef, blossoms like a Tamar.  Ah!  Oh, I get it!  So she's actually drawing Yehudah out into what he needs to become, the one who would impregnate another.  So she's functioning there as the teacher of Yehuda.  In a very similar fashion that Yosef functions as the teacher of Yehuda in saying "you're just spies, just involved with yourselves.  Just mirroring your own realities all the time.  Hey, take a look" – take a look, where? At the petach einayim, 'cause that's where he meets her.  She's sitting there at the petach einayim.  That's Yosef bechina:  "open up your eyes, open up your eyes!  Take a look, hey!  Here I am!"  Right?  She's sitting at the petach einayim.  And she gets Yehuda to open up his eyes!  And then again, it's not in the very best of circumstances, but nebech, some people need processes, as they say.  So, part of the process for some of them is – all right, enough said.  But the, yeah.  So, she does the most amazing thing.  And, it's really the pinnacle of the story, in the Chumash, and it's certainly the pinnacle of the story [as] the Rabbis describe it, and that is, she is ready to sacrifice herself, lest he be shamed.  That's what happens, right?  She's there, about to be burned, and she sends to him, apparently in a box, or someone that other's wouldn't see it, she sends to him "you know, the one who this signet and cloth belongs to?" – sorry, "staff, belongs to? That's the one who I've been made pregnant by."  Now, the Rabbis even have it more intense: hi mutzeit.  They have it she was already set on fire.  In Hebrew hatzata means to "ignite it."  With an alef means "she's been taken out," but without the alef , it means she's been "set on fire."  So she's already burning.  And she sends it to him in a discreet fashion, for him to decide whether he wants to expose himself or not.  I mean, come on!  Come on!  Just tell them it's Yehuda!  He's the one, actually, who declared "she shall be burned."  Ah.  So the Rabbis say, and Rashi brings it mamashi like a pshat, even though it's a Rashi in which his issue, I don't think, is in the structural problems in the pasuk, but rather it's in the content problems in the pasuk: "why is she doing this!  [she's] in danger!"  So he says, "well, you know what?  You know what she was?  She was observing the rule, which is 'it's better to be burned in an oven than to shame someone.'" Better you burn, then that they burn.  Basically.  Better that you burn, literally, then that they should burn in shame.  It comes down to halacha!  I mean, I don't know exactly what the precise application of the din would be, but the Gemara takes it very literally, and tells stories about people who actually lived that way, and almost died that way.  But you see the pinnacle of the story of Yehuda and Tamar is that she will not shame him.  And that becomes him saying tzadka mimeini, "wow; she is far more righteous than I am!  She's mode to that."  He learns that from her.  This thing about not shaming.  He learns that from Yosef's feminine version.  So, you know, the same root, in Hebrew, for on is the word that the Rabbis use for shaming another, and degrading them: it's called ona'ah.  Ona'at devarim.  It's when you say to someone "you stinking nothing; who do you think you are, to have something to say about this matter?  Why, just last week I saw you eating pork!"  Or, if you don't have him on something, "I know who your parents were!"  Or, if you don't want to… "Hona'ah?" Ona'ah.  Hona'ah is "trickery."  Ona'ah is causing this kind of destructive pain to another, but it's a very specific kind of pain.  On is pain, it's a power pain.  That's why in Hebrew the word on means both power and pain.  It's a "power pain," in which you use their pain to become empowered over them.  By shaming them.  Or, if you're not going to shame them, so then you just "toy" with them.  Like, if you walk into a store, the Mishna says, and you ask the guy "how much does this cost," while you're snickering – either inside or with your buddy – "how much does this cost?"  "Well, I'll look it up;" he's like, working it all out, looking it up, and, you know, "how much is that, and how much is that, and how much is that;" you've got the guy, like, ping-ponging around the whole store, you know, like – what's that machine called?  Like a pinball machine.  And like, "yuk, yuk, yuk, hah, hah, hah!"  Well, that evil laugh is the laugh of ona'ah, the rabbis say.  Now, there, you're not even embarrassing him.  'Cause you could actually walk out of the store without him knowing what you were up to.  But what you were doing is a power ploy.  In which you're using his weakness and his needs to lord yourself over him, by making him more and more worthless.  That's why the rabbis,  by the way, say "just like there's ona'ah, with commerce, there's also ona'ah with devarim.  Same thing.  When I overcharge you, or you under-buy me: same thing."  What do you mean "same thing?"  Doesn't look like the same thing; it's exactly the same thing.  It's a power-play:  I've got you being taken advantage of in my little play-thing.  Right?  That's what the picture is: my little play-thing.  That's a different madreiga, the one with playing with him in the store, or playing with the prices.  But the more painful one is when it's "you are nothing. Why, just a year ago, you were eating this or that, doing this or that."  Using shame against them.  As a ploy of power:  that's ona'ah.  Is that related to on, or  onen? Yeah, sure it is.  It's just all the self-involved use of my power, my charisma, my standing, my eyes, in the act of the precise inversion of reliability, integrity, and faithfulness.  It's the exact inversion of it.  That's what it looks like, it's oneinut.  So, guess what?  That word, on, the Radak says, is also written in Hebrew in the Tanach sometimes, like in Yishaya, in a word cherev hayona.  The yona comes from the same root.  It's the sort of destructiveness in that pasuk.  I have a whole list of them.  In Yermiyahu 25, verse 38; Tzefania chapter 3, verse 1. I guess sometimes it happens that way, right?  The same yona can become the birds in Hitchcock's "Birds."  That's what's so like, mastery of terror in that film, 'cause, "huh? Little birds?"  But, yeah, 'cause, [sigh] that's the way it is in life, you know.  Like, I don't know how graphic to get, but it's like, you can be a giver of life or you can pish on people.  That's the way… we use that term.  You know?  Pish on.  It's like, they're both functions of yesod.  Weird.  It's not so weird, because when you want to understand these powers, so you understand how they're mamash both in the same place, they're mamash in the same place.  Because the opposite of ne'emanut and emuna is ona'ah.  And so the opposite of the yona, who's the bird of peace and the bird of faithfulness, and the bird who looks in the other's eyes with empowerment and appreciating the infinite wellsprings of the other, is also the yona who pecks to death.  And lords over.  And abuses and shames.  Same word in Hebrew. So here's the [1:07:14.5 ?] perspective of what we were looking at last week of how Yosef – were we looking at it last week?  How Yosef tells them "what you thought was going to be evil, G-d has turned around to good."  Correct?  We were there?  I don't entirely remember why, but I can tell you why we're there again this week,  because here's the deeper aspect of that:  and that is that Yosef as asaf Hashem et cherpati is watching his brothers writhing in shame and telling them "enough of that."  Not that you don't have to pass through that.  He lets them experience that, and he actually purposely does it.  First he says ani Yosef achi, excuse me, Ani Yosef.  The first time he meets them, he says "I am Yosef; is my father still alive?"  V'lo yachlu dabr – they couldn't talk to him, ki nivhalu mi panav – 'cause they were in total pandemonium of embarrassment.  And of fear.  I think primarily of embarrassment.  Yeah.  I think that's how Rashi says it: boshu mi panav.  [checks the Rashi]  Yeah, nivhalu mi panav: mipnei habusha.  And I think he does it on purpose.  How do I say that; why do I say that?  Ha'od avi chai?  Is my father still alive?  Got it?  It's not like he didn't know whether our father was still alive: they've been talking about the father the whole time!  They've been telling him that they can't take Binyamin 'cause "our father will die, nafsho k'shura b'nafsho."  Yehuda's been pleading [with] him, that "send him back, because our father, our father…"  Yeah, he knows how to use it when he needs to!  "Is my father still alive? Or have you killed him? Yet. Like you almost did."  Well, then once that's been passed through, that's Yosef, the yona.  That's the cherev, man.  Careful!  Then, Yosef says to them: ani Yosef achichem, "I am Yosef your brother, whom you sold to Mitzrayim."  And then, right away, he says "and now, don't be sad, and let it not be harsh in your eyes that you sold me here.  Because it's all been for the good.  Thank you for what you did."  'Cause it's all been for the good, and he means it.  And the way he reveals it to them is when he says: ani Yosef achichem.  That's the shift.  "I'm your brother."  "That's great!  You're our brother?"  "I'm your brother." "How do we know you're our brother?"  "'Cause I'm going to now sew the whole thing together for you," that's ichui - ach, "going to sew the whole thing together for you now.  You know, all those things you thought you were doing that were bad, they were really – not only good – they increased light in the world."  But he'll only tell them that after they've done real teshuva.  Don't play with this one; people like to play with this one.  And they go to it too quickly:   "it's really ok."  Pat, pat, pat. Psychology-psychology-psychology, positive-, positive-, positive. "really, ok,  ok, ok, ok.  I'm OK; you're OK.  Everyone's OK, blah, blah, blah."  [next 2 sentences are unclear to me.]You can if you go there too fast, then, you have a [lived? 1:12:01.1] life. [Not a first? 1:12:05.0] ani Yosef, ha'od avi chai? "Huh? Is my father still alive?  Not your father; not the way you treated him."  Nivhalu mi panav.  OK?  Shame.  Fine.  Next.  Ani Yosef achichem:  "don't be sad, it's ok; everything you did has been for the good."  Imagine really being looked at that way.  Like [by] someone you really did wrong to.  But not in a way in which you become, like "I can't believe I did this to this person."  But, rather, he really, really, really, really, not only, means it, he brings you to mean it and to know it.  As it says later v'yedaber el libam, he speaks to their heart.  Wow, I'd love to meet someone like that!  That's the depth of the yona revealing the infinite wellsprings that you have brought into the world even when what you were doing was seemingly working against it.  That's real love.  That's the level of yonati.  It's not "I've such faith in you, it doesn't matter what you do."  "Love means never having to say you're sorry."  It's not that.  It's after you've said you're sorry.  Then, now, let's go someplace together.  [And with?] what's really happened.  And come of this.  That's Yosef's on.  Not his negative on, but his empowering on.  That's Binyamin ben oni.  The son of – the real on.  'Cause, the other kind of an on doesn't have children.  And, thank G-d they don't.  Wouldn't want to be a child of an onen.  Their little play-thing.  And we all have a little of that in our parenting.  Gotta be careful of your children being your decoration.  Your proof of success, your rectitude.  Your accomplishment.  It's all onenut.  You don't want to be a child of a parent like that!  You want to be a child of a parent who knows how to shame you, and then right away say "and now I want to tell you something about what you did and where it went.  And grow from that.  Let's grow from there." It's the exact opposite of the malbin panei chavero b'rabim."  It's the exact opposite of one who brings another to shame.  Tamar would never do that.  She'd rather die than do that.  And that's why she has this funny play in her name, that she is the beginning of the aperture to tamati.  To the final level of tamati, of the perfect reflection .  Perfect twinning.  Perfect revelation of what reality holds.  Must have been quite a personality.  Must have been, because she gave birth to the other shever person, whose name is Peretz, who breaks-out!  And becomes the father of David, and of malchut, and ultimately of Moshiach.  Came out of that zivug.  This is why this transition point is so crucial and it plays exactly into, if you remember how we saw Yehuda as the man who has hoda'a, by virtue of Leah's personal realization.  But in order to get from Yehuda to a malchut which functions rightly, which is not involved in its own persona and its own mechanisms and its own kelim, you have to pass through Yosef.  The belief in the other person.  And the commitment to them, so that the kelim serve that, and not that they serve the kelilm.  [That would be? Gotta be? 1:19:00.2] looking outside itself. Seeing itself in its own mirror-image all the time.  You must pass through yonati to get to tamati correctly.  And Tamar is the transition point.  Ateret hayesod.  So, there was once a great man whose name was Akiva ben Yosef.  Akiva, child of Yosef.  And he was the origin of all the Torah sh'b'al'peh.  The rabbis say. He had 5 talmidim that he had in his older age, the most famous Rebbi Shimon Bar-Yochai, but they were all great.  And Rebbe Akiva told us a great secret of how to be this way.  And, it's whatever happens to you, always say, whatever happens, G-d has done for the good.  kol de'avid Rachmana l'tav avid: everything that G-d did he did for the good.  And the Maharal says taught that you should say it, because when you say it, you channel the reality towards it.  Mamash, the Maharal says this.  'Cause when you say it, so you express the full bitachon in HKB"H.  And then, G-d sees you're relying on him, and he provides it.  There was one place, by the way, where Yosef failed in that.  And that was when he asked the sar hamashkim to tell Paro about him and get him out of jail.  The rabbis say because of that this sar hamashkim forgot him, he didn't remember him, and he forgot him when he got out, and he had to spend another 2 years in jail.  So the rabbis say "why, I mean, it says about the true tzadik" [pauses to look for a source].  It says about the true tzadik, ”ashrei hagever asher sam Hashem mivtacho,v'lo panav el rabin. [1:22:01.1]"  The true tzadik is completely boteach on Hashem.  If you lose that, then you lose kol de'avid Rachmana l'tav avid. And you lose the sense of reality as always flowing toward the good.  And then you become the manipulator, the spy, the advantage taker, the, all the things where the yona can fall.  But if you're reliant on G-d knowing that every place that G-d takes you is to light a greater flame, so then you get out of jail.  Otherwise you stay in jail.  So, though Yosef never said those words, Rebbe Akiva ben Yosef said those words. That's why when he sees the fox on Har HaBayit he laughs.  That's why, when they don't let him stay in the city, and he has to sleep outside, and then the wind blows the candle out, and the cat eats the rooster, and the lion eats the donkey, he just keeps saying, and turns it out that, "it's a good thing you didn't have the candle or the rooster or the donkey or stayed in the town."  'Cause it was ransacked that night.  But what was he saying when he was being burned by the Romans?  When Eisav finally got the upper hand over the flame of Yosef?  What was he saying then? kol de'avid Rachmana l'tav avid?  Well, yeah, "my whole life I've been in pain.  When will this verse come to me in fulfillment?  V'ahavta et Hashem Elokeicha b'chol nafshecha, efilu notel et nafshecah.  Love G-d with all of your life, even if He's taking your life?  When am I gonna live that?"  So, on that story, the Maharal says the most incredible thing.  He says "yeah, 'cause, let me tell you a mashal."  As if he doesn't know what he's talking about.  "Let me tell you a mashal, you know what love is like?  Love is like fire.  How's love like fire?  Well, you know, if a fire is burning, it's always going up.  It's always going up.  And no matter what you try to do to the fire, you can't make it stop going up!  That's just what it is!"  That's what love is.  It's not like fear, where you're reacting or responding to something else.  Love is when it's just the nature of what is, love of G-d, just the nature of what we are as humans beings, we have that love of G-d.  The only thing that blocks it is all the blocks of shame about ourselves and embarrassment; we're not worthy and we're not deserving, and all the things that get in the way of the flame flowing.  But the truth is, that we've got a flame that's always yearning for G-d.  And that's called love of G-d.  That's what the Maharal teaches.  That's why you bring all the yisurim you want on someone who really loves G-d and -- you don't want – but, if you do, you bring all the yisurim so he just keeps loving G-d and relying on G-d and keeps connected to G-d.  That's his essence.  Whereas someone who lives in fear of G-d, you know, when it doesn't go good, so, "I'm outta here!"  'Cause, then the fear is not being provided the response that it wants, I mean, after all, "I'm fearing you, G-d, because all the good things I'm expecting of you.  Otherwise it's not worth my while.  Because, if, anyway, it goes bad for me, so then there's no reason to be in fear of You, because apparently You're not really in charge around here."  Or, however it'll come out in that kind of thinking.  That's because fear is a reaction.  But love, the Maharal says, is an essence.  That's why Rebbe Akiva, at that moment, became the burning fire.  It's horrible.  But, he didn't think so.  And it's both, really, because we are committed to life.  And then, a most astounding things happens, and we'll end with this, the astounding thing that happens: he was in the reality of "my whole life I've been yearning for this moment, waiting for it to come to realization."  And then the story goes on and says "at the end his soul went out saying 'echad.'"  So the Maharal asks another simple kashya; he says "wait a minute!  Shouldn't his soul have gone out saying 'nafsheicha?'  Will all of your soul?"  That's the one he wanted to be mekayem his whole life, right?  Love has to do with yearning; love has to do with longing for.  Love, I add, has to do with listening.  Love, in a sense, is never requited.  It's never fulfilled; it's the eternal looking into the other's eyes.  Because, when it arrives at its fulfillment, it's no longer love.  It's just being with.  Echad.  Just being with the one [? 1:30:23.3].  It wasn't the time to say v'ahavta et Hashem Elokeicha b'chol nafshecha.  That's a verse to yearn for.  But when that verse is fulfilled, then there's only echad.  There's only "at one with."  "You are my completion, tamati. We are twins, ta'omati."  But when you're inside that, and there's no longer any longing for and yearning for, then it's just "what is."  Love is yearning, love is mashber, love is shever.  Love comes out of ra'ayati.  And moves through yonati.  To be realized in tamati.  And the ongoing and incessant back and forth.  Just the real life of love of G-d and of lover. Questions, comments? Crying? Singing? "I feel like that statement, or that place, where Rabbi Akiva was, of saying, or Yosef was, of saying 'all this is for the good.'  Obviously it's great for the person who's been on the side of suffering through the not-so-necessarily-experiences-good parts.  But what happens when the person on the other side, who's throwing you in a pit, or burning you, says 'don't worry, I mean, it's all for the good, like it's all,' like, isn't that kind of dangerous to…" Yes it is!  And the yonah is a cherev pifiyot – it's a two-edged sword.  It's, mamash, cherev hayonah is one of the verses that the yonah  has a cherev.  Now, I'm sorry; I'm going to mix up images for you.  It doesn't mean that, doesn't mean that the dove has a sword.  Literally it means that there's a cherev hayona meaning there's a sword of destruction and desolation.  Because ona'ah is desolation when it's destroying the other.  That's the ona'ah of the desolation of the other.  Right?  When the onen moves outside of himself, it's perversion and sickness.  Right?  But, I'm sharing with you that that's right, I mean, those most destructive features of the onen will end up [noise of shuffling 1:35:16.6] described too.  "Don't worry" – as you're being smothered under their thumb.  "It's all for the good trust me!  Trust me!"  Right?  That's what they'll always say: "Trust me."  That's, "ok; I'm putting my trust in you."  "Good."  That's the precise perversion of the power of yona.  I'm getting your trust so that I can desolate you.  And one of the most horrifying usages of, abuses, of that is what you just described: "I'm [building? 1:36:01.7] you, and it's all for the good.  You don't understand.  Trust me.  It's all for the good."  That comes from a precise opposite of being boteach on Hashem on that person's part, for sure.  It has nothing to do with Hashem.  They may present themselves as having a lot to do with Hashem.  Some of the most perverted and distorted abuse of people is empowered by the person's – who's doing it – presenting a face of being a complete One who relies on Hashem.  He has infinite backing for what he's doing.  And he has everything that you want.  Right?  "I have everything you want."  So then, [whisper ? 1:36:59.2], that's where yesod ceases to be yesod.  It's not a pathway through which it travels.  It's all about me.  Yeah, you're right; this can be extremely destructive.  All these things can be the most destructive ways that people get abused and destroyed, mamash.  Just 'cause it's so, it's so pnimi, because it's so much about everything we so, so want.  Everything we so much want.  That's why, the rabbis say, and this is a lot more destructive – there's a certain sense in which they mean that -- this is a lot more destructive than killing someone.  How do I know that that's kind of what we're saying?[not sure I heard last sentence right because of shuffling noises 1:37:44.8] Not sure it's "kind of," that's hedging a little, because I haven't completely thought it through, but the simple pshat is, if someone says about you "either I kill you or you kill them," so you're not allowed to kill them; you have to die.  But if you have the water, and they don't, so Rebbe Akiva says "keep the water. Keep the water.  He'll die; you'll live."  Because, your life comes first.  But, if we're right about Rebbe Akiva, and I think we are, that he's clearly faithful also to, rather than shame someone you'll be burned, so, hmmm, so you're not allowed – it comes out equivalent, right? – you're not allowed to kill that person in shaming them; you must rather die.  So, it's at least the equivalent of killing a person, that you're not allowed to do.  But it may be even worse, because, after all, you don't shame them; they, in a sense, shame themselves.  All you do is, "here Yehuda; isn't this yours?"  In fact, the rabbis actually say that about busha.  They say, e-hu d'avid l'nafshei, a person really shames himself.  Right?  I can't shame you!  I can say all kinds of terrible things, but, in the end the shame is going to be coming from you.  So, I didn't do anything to you!  It's like, you did it to yourself.  So, I can create a situation where you'll kill yourself, I guess, I mean, I don't know, like, do I have to give up my life rather than create a situation where you might come to kill yourself?  Lo yodea.  I'm not sure; it's an interesting question.  I'm not exactly sure what those situations are.  You know.  Steal all your money.  And you're one of those people who works on Wall Street.  Who jumps out of the 21st floor when he loses all his stocks.  And that's probably going to happen.  And I steal all your money.  Well, someone said to me, "if you don't steal all their money, we're going to kill you."  So [?] pikuach nefesh is doche, that is, sir, and we're allowed to steal your money. Even though I know that you're likely to jump out the window.  (Not you, chas v'shalom, none of us…)  That person is likely to jump out the window as a result of that.  But, probably, al pi halacha, I'm allowed to take the money.  Because, if he jumps out the window, that's him doing it.  If he says "we'll kill you if you don't push him out the window," that's something else.  But if they say "we'll kill you if you don't take his money away, even though he's going to kill himself," b'pashtut, al pi halacha you're allowed to take his money away.  And if he kills himself, that's his doing.  But I can't do that when it comes to shaming him.  If I do that, you're out of Olam Haba.  Why?, if he just shamed himself?  It's like a really ultimate type perversion and abuse.  But it's really our only possibility for tikkun.  It's our only possibility for Moshiach and tikkun is in that yona being there, invested in life, invested in other, invested in [the world? 1:41:59.5]. "In terms of the flames, like, so, like, it's sweet to say, like, or, maybe it's not sweet, maybe it's not nice to Yosef to say he got involved – got self-involved – 'cause he's just wanting the creativity.  'Cause I think there's a space also of, ok, so the plains[?] are all there and today they're covered by huge oceans with massive waves that are like, shooooo, spraying out all the time, so if you're a flame, and you're walking around like that, it's right!  You have the right to be self-involved sometimes for chizuk, not like self-involved.  And I think, like, when you said it, like, he just wants to be in the creative – creativity – [of the learning?] we did earlier, is like, yeah, the creativity, the flow, remembering, hearing Hashem, knowing that Hashem is just giving it to him and, you know.  And really, I think sometimes in the world, like, we're so "ok, we're the flame, we gotta go out and ignite the flame and we're all flame, flame, flame."  That's great, and I believe in it, and I also believe "good luck!"  You're gonna be totally, you're never, unless you understand the way to come back to your creativity, real creativity, you'll totally become "the system," totally become exactly what it is the ona… you'll become everything that you don't want to be.  And that, somehow we need, I don't know, I feel that, as Jews, like, in the same way, we're so clogged [clogged? Klal 1:43:36.1] out! Out!  And there has to be a space where we say like "no!" Like, "what's wrong with going inside, 'cause you need the creativity."  As long – it's right – ok, and I don't get stuck, whatever, it's a balance, but I feel that's a really crucial part, and I feel like Yosef, like bseder, like, 'take it! that's why you could go out, 'cause you took it and knew, like how to take that space!'" Hmm.  Thank you.  Yeah.  Thank you.  And it speaks to me on a number of levels; it speaks to me on a level of process, where, an adolescent needs to be an adolescent.  Let them be adolescents.  It speaks to me in the back and forth, which is so, so much, it reminds me of what we spoke of when we spoke of Avraham as being the root of all living, as being, having, the connection to the bliss of simple being.  As being the place where all must begin from, and that never being forgotten.  And what you're kind of bringing that down to is "and also, yeah, in the pleasure of who you are."  And taking pleasure in things in a self-involved way, sometimes, at the right moment and with the right context.  Someone told me the other day, I was working with a group, and she said to me, she said, like, "I'm like ruach. I flow there, I flow here, seeking truth, seeking what's real; I'm like the wind.  There are some people who are fire, some people who are water, some people who are earth; I'm wind.  And you know, the wind can get lost.  Flowing out there and turning around somewhere else.  So you know how I re-root myself in myself sometimes?   I take"  -- she had like this little plate of stuff on the table, "I take a little piece of cake, and I hold it in my mouth and I enjoy it.  "Why weren't Tamar and Yosef together?" Tamar's for Yehuda's tikkun just like Yosef is for Yehuda's tikkun.  In the end, it's malchut.  In the end, it's David.  In the end, it's the completion, and the bringing into kelim, the brining into realized, manifest reality in vessels.  In the end, that's a transition, after all, Tamar and Yosef.  They're not a zivug.  I don't think they're a shidduch, Tamar and Yosef.  They're "for."  It's like Chanina ben Dosa, who was also a Yosef personality, milashon 'chen', that the rabbis say "the whole world was fed because of Chanina ben Dosa."  But Chanina ben Dosa?  He didn't need any food practically; he would just eat a couple of charuvim from week to week.  But I don't think you put two people like that together.  "אתה אמרתה משהו על אהבת השם ויראת השם.  לא [??? 1:47:56.3]" מצוין שאת שואלת.  Yirat Hashem the Maharal says in the Netiv HaAhava that, we see that first passage there, he says v'chen ahava l'shem Yitbarach, shenimshach ha'adam el Hashem Yitbarach mitzad atzmo, so too the love of G-d is the person's being drawn towards G-d from his own essential being.  V'shem Yitbarach hu hashlamato.  G-d is his completion, ein bitul l'davar ze, you can't take that away from him, sh'hu inyan atzmi lo, this is something which is essential to who he is, v'hashlamato, and his completion.  Aval ha'yira, but fear, sh'eino yira rak shelo ya'aseh davar neged r'tzon Hamelech.  What is yira?  In its lower manifestation. But a person fears that he shouldn't do something against the King's will, lo shayach al davar zeh shehu atzmi al ha'adam.  That's not something which is of the essential nature of what he is, mashelo ya'aseh.  That which he will not do.  'Cause yira is all about not doing the wrong thing.  So, not doing the wrong thing is not something which is an essential expression.  It's a holding back.  Ein ze hashlamato, this doesn't bring a person to completion.  Hu neged ha'adam.  That's something which is against the person; in other words, if I do that wrong thing, then I've violated myself.  But yira is in the restraint from doing it, so it's not the essential expression of

Series: Be'erot, Love & Relationship with God.   Episode Transcript: This is the day before a yarzeit and a day that has importance to me personally because it involves the whole continuation of the teachings of the Admor Hazakeyn in the world throught the movement which became Chabad, the last Rebbe of the path the was established by him, Menachem mendel Schneerson became a Rebbe on yud shvat and so we're in that moment now. Tomorrow is yud shvat. One of the teachings we've been with is a path that we saw began in Moshe Rabbeinu's command to us V'ahavta et Hashem elokecha b'chal lvavcha b'chol nefshecha, u'bchol m'odecha. And we've been following that as it's become expressed through Avraham, through Yitzchak and Yaakov. And especially seeing Yaakov coming to his realization through Leah, and from there we saw how birth of Leah, and especially of her realization of Hodaya, came David. The amazing thing is, that the Chachamim teach us that V'ahavta et Hashem elokecha b'chal lvavcha, b'chol nefshecha, u'bchol m'odecha is parallel to these three, actually four great teachers, and the sifri, which is a midrash in the Chachamim. B'chol l'vavcha is Avraham Avinu, whose attachment to G-d was with all of his heart, all of his begin was given over to Him in his being drawn to Him with all of his heart; B'chol nafsecha, who is the o ne whose very life was given up to G-d, who is Yitzchak, ready to be sacrified and was to a certain extent, completely sacrificed to G-d, burned on the altar, his ashes remaining there, and b'chol m'eodecha, was Yaakov. So the Chachamim teach. And the Maharal explains that he was b'chol me'odecha, because his great teaching to us was in being modeh, and b'chol me'odecha is what happens, in giving G-d thanks, as the Torah teaches us about him, b'chol medoecha, have mode lo k'Yaakov, sheamar katonti m' kol hachasadim. He said, I have become so small by virtue of all the good things that you've done for me. Meaning, I've realized how much all that I am is this one point in Your great universe, which is a unique point, and there is no other one like it, but is completely and utterly given over to you, in gratitude to You and in acknowledgement of all You have done for me.                 But we saw that b'chol me'odecha has another very profound significance when it comes to Yaakov, and that is b'chol mamoncha. With all of your money, all of your creativity, all of your uniqueness, becomes a focal point of love. And what I want to share with you today is something of a continuation of where we had been last week with Daivd Hamelech. If you take a look at Rashi on that pasuk, parshat V'etchanan, it's a very brief passage but it's an unbelievable passage, to convince you that it's right there.  (9:46) Rashi says on b'chol me'odecha, he says, this is two different people: one is bchol mamoncha, the one who loves G-d even more than his money and the other one is he is willing to give over all of his money over to G-d, the one who loves his money more than his body, but then he gives another perush, davar acher, he says, b'chol me'odecha, what is that? B'chol midah umidha she moded lecha. Whatever G-d sends your way. Whatever He measures out to do, ben b'midat hatov, ben b'midat haporanut. Whether He sends you something you like, or that He sends you something which you experience as a punishment or some kind of trial; whether it's this or that, love Him, love Him. And who do we learn that from? None other than David Hamelech. Rashi goes on and says, b'chen David, hu omer, kos yeshuot esah, uv'shem adonai ekrah, tzarah v'yagon emtzah, uv'shem adonai ekrah, I raise up the cup of salvation, and I call out to the name of G-d, I have been in trials and sufferings, and I call out to G-d, and in the name of G-d I call. So then David Hamelech becomes the ultimate expression in Rashi's teaching here, of love of G-d, and he is the one, no matter what G-d sends, he experiences it as G-d's love and calls his name. Calls his name that he attaches himself to shem Havaya, in His most perfect name, the explicit name, the shem ham'furash of yud key vav key.                 So that David Hamelech is b'chol me'odecha, who comes out of Yaakov and indeed they share this ultimate expression of love of G-d which is in that.                 So what I want to give over today is something of what I believe that looks like in terms of the experience of life and what life is and from there, B"H to take this into our practice, because it is so crucial and basic in terms of what it means to live our lives in full and realized relationship with G-d. because everything else, anything else will not be love, I mean it may be love in terms of what the Rabbis call ahavah t'luyah badavar. A love which relies on something. It needs the constant feeding of my experience of you overtly being good to me and kind to me, but there is another kind of love which is aynat t'luyah badavar, a love which doesn't depend on any overt expression of caring or doing good for me for whch I'm grateful, and that is accessible, if one is able to live the b'chol me'odecha of b'chol midah u'midah she moded lecha, that no matter what it is that He sends, I remain in love with Him. And I believe that the reason for this has to do with the nature of what it means to live in a loving relationship. And that is always to remain connected. But in the deepest, deepest sense.                 Listen to some of the teachings of the Maharal of Prague, who was a great ancestor of the Ba'al Hatanya, and one of the greatest teachers that we've had of what a spritiual life for Jews is meant to be. He tells us that the teaching of Moshe Rabbeinu, of Shema Yisrael Hashem Elokeinu Hashem Echad, must come along with V'ahvata et Hashem Elokecha, meaning that you can't have "Love G-d" unless your experience of G-d is some way a reality of unity. And that's to say the following: Da ki avaha hazot she ha'adam nimshat el hashem yitbarach, you should know that the love that a person has that he is drawn to G-d through, hu mitsad atzmo. It's just the way it is, meaning, bli shum tachlit. It doesn't have some ulterior purpose. It's something that's just the way it is. Rak mitsad atzmo shel ha'adam. It's just what we are as human beings. (15:25? Bfreshesh ben ahavah u'yirah, you should know there is a big difference between love and fear. Hareh hayirah hu hamelech, a fear that a person might have of a king, she rau yirah bapanav, who it's appropraite to be in fear of, ze eyno mistad atzmo shel adam, that's not coming from the person, that's coming formt he circumstances that he's standing in. Meaning, he's so to speak, reacting to something outside of him, and feeling in fear of it. Aval ha'ahavah, hi mitsad atzmo shel ha'adam. But love, that comes from the person himself. Now this is something that, when you first read it, doesn't totally make sense, I mean, love is something that is felt towards someone. What does it mean that the love here is something which comes from the person himself as opposed to the fear, that's a fear of someone. But a love, is that not also a love of? No, it says a fear is something which is created by something external, which you're standing in fear of, but love is something which is derived from the inner being of the person. And the proof being, it says, after all, it says about our love of G-d, V'ahavta et hashem elokecha b'chol l'vavcha, you are to love G-d with all of your being. It never says to fear G-d, that you are to fear G-d with all of your being. And then he goes on, lifnei ki ha'ahavah m'kubelet yoter, ha'adam efshar she tihyeh b'chol l'vavo. It's something which is totally in the person and can't be separated from him. Even if all of the sufferings that can come in the world, come upon this person, af im baim kol hayisurim baolam, ha'ahava she hi b'etzem, eyn kan bitul. A love which is essential can never be broken, ki eyn inyan ha'ahavah, because the love of G-d is nothing but the deveikut bo b'tsad atzmo (17:58) but the complete communion with Him from his own selfhood. [hebrew text]…. This is something which is essential to who we are as human beings, so it doesn't matter how much suffering and travail come upon a person, it cannot destroy something which is the essence of who we are. I'll give you a mashal, because he knows that this is something which is kind of hard to align yourself with. It's like fire. You know, fire always rises. That's the way fire is. Fire rises, and fire is hot. Now you could bring as much as you want against the fire to make it stop rising and stop being hot. Go ahead, do whatever you want to make it stop rising and stop being hot. You can put it in a very cold place. You can run something on it, so that it's not going up but that it's going down somehow, but it's not going to work. The reason why it's not going to work is because the minute it stops doing what it does as fire, it stops being fire. You can't make fire that's not hot. Fire in its essence is hot. That's just what it is. So, too, says, the Maharal, we are in our essence, lovers. Whatever you want to do to us, whatever you might do, and indeed it's done, you can't take that away from us. Because it is an existential definition of what it menas to be a human being. You can't get rid of that. And the reason you can't take it away, he explains, is because G-d is one. And that is to say the following. As one is relating to that which is coming upon him as something which is outside of him, separate and different to him, antithetical to him, and standing against him, so one is not experiencing the life which is the essential life of who we are . Because the truth of who we are is that we are at one with G-d. That's shema yisrael, hashem elokeynu hashem echad. There is only He, there is no other. And once you know that there is only He, there is no other, then whatever comes your way, there's only He, there is no other. And whatever you're experiencing, there's only He, there is no other. And not only that, but that's true of you, too! There's only He, there is no other. Living in a consciousness like that is a consciousness which denies the dichotomy of us and some kind of world that might be functioning antithetical to us. But rather, life becomes something that is rather than lived in dichotomy, life is lived in unity. And when life is lived in unity, then it's all experienced, and this is a true experienced of how it is—as a wellspring that is always flowing. And you yourself is part of that wellspring. It's not like there's you and there's stuff that's working on you, we're all part of the wellspring.                 Now there are interactions between the elements so to speak of that wellspring. The unity that we experience is not as one which is experienced as one which doesn't have differentiation and distinction. But nevertheless, we're all the wellspring that is flowing. The reason that I'm using this image, which is the image that the Rabbis teach is to bring us back to what we were touching upon last week and that was exactly as we were taught it. Because if you remember, the mishnah teaches in the pirkey avot, that there were these five wise men. There was the man whose ability was to hold any water put into him. His teaching was to always have a good eye. See things as good, see things as postivity, as a recipient--as he is. Because he is. And then there was the man who ashrei yulad'to. Who was the son of the joyous mother, who taught always seek to connect to others so that the two of you can birth something new in the synthesis which comes of having a chaver tov. And then there was the great teacher who was called a chassid, who taught not only those who you can birth something together with, but be a shachen tov. Those who live in physical proximity, even though you don't experience your life as being shared with them. That's okay, you're next to each other? Be good to that person, be a shachen tov. And then there was the man who was a yareh chet, who always lived in powerful fear and awareness of the boundaries. And he taught, always pay attnetion to the consequences, roeh et hanolad, always pay attnetion in this world. Make sure that where you invest is where you're going to receive. But the final statement, which Rebbe Yochanan ben Zakkai accepted as being the most powerful, was spoken in the most inclusive and the deepest of all of them as the path that man is to walk was the one taught by Reb Eliezer Ben Arach, which was taught by the man who was an overflowing wellspring, a ma'ayan mitgaber, an overcoming wellspring, and his teaching was, have a lev tov, have a good heart. And we realized in understanding him and his teaching, Reb Eliezer Ben Arach is actually teaching that if you experience life as I do, as an overflowing well, so then your heart becomes one that pounds with all of existence in a way in which everythign you come in contact with, you're actually giving life to. You're always beating a heart which is a heart which is giving life to whatever it is that you come in contact with because you are living the wellspring of life. That's what it menas to have a lev tov.                 But here's the deeper teaching. And this is the one which is teaching, which Rashi says, is the meaning of b'chol me'odecha. And that is to say that to have the lev tov, which is Malchut, which is David, to have the lev tov, which includes them all, is the heart which really can include it all, because everything it experiences, everything it's connected to is part of this flowing wellsrping of life. That means, that when something comes against you, when something comes not for you, antithetical to what it is that you were hoping for. So if you're attached to the lev tov, and if you're attached to the ma'ayan bitgaber, so then it will be transformed. It doesn't have to be transformed—it is! Something which is moving things forward in a way in which the evolving relation of G-d's life, of which you're a part and which is not coming to you is a part, all become participant in bringing life to all.                 David Hamelech actually says, kos yeshuot esah, v'shem hashem ekrah, I raise up this cup and in raising up the cup, he's describing I raise up the cup, whatever it is that has been given me in it, and I call out in G-d's name.                 So actually I want to share something with you which I feel is a demonstration of this, that I experienced the other evening with a group that I'm workign with, in which we're basically working in a personal process in maintaining deveikut. And someone was sharing a particular event that happened to him in which he lost it. Basically, what happens in the group at this point, people are sharing moments that hit them, when they experience emotional drop, in which they become disconnected, Pushing it off. "Pushing it off" means emotionally angry, frustrated, disappointed, sad, disconnected, numb, any one of these emotions which are basically, I can't do it, don't want to deal with it.Since you can't own, can't deal with it, don't want to deal with it, so you get angry, or you get frustrated or have all kinds of emotive reactions that are basically a way of saying, this is not for me.                 So, we've been more and more attentive to that kind of shift, when it becomes, this is not for me. So one of the people in the group told a tale of how he's been spending studying a particular section of the Shulchan Aruch, that has to do with Shabbos, and last Shabbos, he was coming home from shul, and he was with these guests also that he was holing to show a beautiful Shabbos to, and the truth is, before he went to shul, that the gate to the apartment building area where he lives was a little but stuck, so he called up to his wife, you know, to see if someone could take care of this before Shabbos comes. So, gate closed, went to shul, nice davening, the whole thing, and on his way back, he's walking up the street with these people who he's showing this great Shabbos to, and he sees ahead of him at the gate, the Ba'al Habayit, who's not shomer Shabbos observer, standing there with a flashlight, and there's someone there from the building who is a Shabbos observer with a screwdriver, tinkering with the gate trying to get the thing open. Now the particualr section of the Shulchan Aruch that he is learning is all about fixing things on Shabbos and not fixing things on Shabbos. So he's walkign up the street, and he's watching this scene, and starts getting angry, frustrated, disappointed, et cetera. So, there's a whole process around this, but we wanted to look at this, what went on there. Initially his feeling was, initially I was angry, but I caught it, and let go, and it was okay. But as we explored more deeply, and went back to the scene, so the moment that everything dropped out for him, was the moment that he saw (laughing) the screwdriver. That was it. There's this picture of a screwdriver. And he sees this person holding the screwdriver. Like that's it. Right? So we just kind of hold on that, what's going on with the screwdriver, and goes into the emotions there. It's like he's really disappointed, angrier, and angrier. What's the anger saying—which is the next step. He says, "How could you not know what to tell them? How could you not know what the rule is? How could you not speak up? What's the matter with you? Why don't you ever speak up? You never speak up!" And as we turned the questions into statements, which is what they really are—in asking the question, Why don't you know? You're not really disappointed. It's really a statement of You ought to know. You should know the answer to this question. You should know what needs to be done here. You should be speaking up. What's the matter with you? You never speak up! And all the accusations and then going deeper into that, and if you don't speak up, that means you're weak—just asking him: And if you don't speak up, what does that mean? –Weak. And what happens to people who are weak? –People who are weak, nobody ever listens to! And if nobody ever listens to you, then? –Then I'm worthless? All of us have this. It's not any different for him than it is for any of us. I should know. I should speak up. Which is of course, a bunch of malarky. You should know? Well, if you should know, why don't you? I guess, it's not that you should know, it's that you want to know.  Ah, you want to know, well, that's something else entirely. But should know is generating exactly the kind of push-off which turns him into the kind of angry, disconnecting, experiencer reacting to this situation which is one which "I'm not going to take this. I can't take this." And ultimately, I can't take myself. I can't take myself.                 So this passage, which as became clearer to him, these kinds of lies that he's telling himself, and it became clearer and clearer to him that it's a lie to say I should have known what to say. That's not true, that he should know what to say. It's that he would want to know what to say. And as, one by one, he went down and realized he became released of that activity, which is completely been built out of his unwillingness to accept life  as a flowing well which is bubbling up with a new life form, which is him responding to this circumstance in a way in which he, and all, will grow from. You see, to be there with a lev tov, which is to be as one who is in the spring and life flowing now into its next realization through him, It's all one, this is where it's taking me, this is where it's going, it's to be modeh and take you to the meod. Because this is how deep Chazal are. That to be modeh, no matter what G-d sends your way, is to achieve and connect with the meod. Because, what is the meod? The meod is the more than what already is. And this it the new level. The meod is the more than what already is. And in order for us to move to the more than what already is, you have to be willing to shake loose of what already is.  And the way that happens is when you get hit by those events which are initially experienced as being antithetical to us, because of course they are—they are antithetical to the way we already are. But if you experience them as being part of the ma'ayan mitbgabeir, so then you'll experience them as taking you to the meod. That's why the rabbis say that meodecha is someone who's modeh ben b'midah tovah, ben b'midat puranut. Makes no difference, because he's living the meod, he's living the more than what already is. What stands in the way is the self-depreciating belittling voice which accusees you of not having the stuff to live up to the realization. That's what that accusation is. You should have known, you should have spoken up, you should have done this, you should have done that. You're wrong for that, it's no good because they're doing it the way I've told them a thousand times that they shouldn't, blablablablablabla, you can say it as many ways as you want, you don't' have what it takes to live what is now here. You don't have what it takes, And it will take whatever voice which will be the one which is your smallness speaking, it'll be whatever voice you can train, or you've trained yourself to bespeak your miniscule nothingness in the face of what life is sending you. His voice was I'm weak, and the way he kept weak in place was Weak people, no one hears, and they're basically worthless. That's the lock.                 That's why, by the way, the ma'ayan has to be a ma'ayan mitgaber. It has to be an overcoming spring because what it needs to overcome are the fears of our worthlessness and our smallness that we're not up to the task. That's why it had to be Rabbi Eliezer ben Arach, whose name literally means G-d is my help, I'm the son of worht. Arach, Ayin reish chaf. I'm the son of worth, because he experiences full worthiness and worthfulness by always experiencing life as being a ma'ayan mitgaber. And he is always able to be experiencing life as being a ma'ayan mitgaber because he's always attached to worth. Well, when this person came to this realization and was able to clear away the garbage that was holding him in his disconnected, disassociating exiled consciousness—exiled in the deepest sense of he can't be in the world The world is just against him, hitting against him, against him, against him (sounds of a fist and hand together) all the time. Well, when that cleared, the one word which he had to describe it was cheirut—I'm released. And I want to tell you something. It was very beautiful because it was in the context of the group.                 Now one of the members of the group was sitting like, quietly, while other people were responding to what was going on for them, until at the end when he said, well, I was there. He was physically there that Friday night, when this happened. And I want to tell you that even though you didn't say a word, you pushed everyone off. I could not relate to you at all. You were just completely push-off energy. And I want to tell you now, now I feel so close to you. Because what had shifted, and this is really what happens, what had shifted is that the reality that he was now living was of connectivity, because he had cleared away all the voice of denigration and was now able to live life as the ma'ayan mitgaber. And attachment to it. So now everyone aronud him felt close to him, because that's what happens. Because when you live your life as a ma'ayan mitgaber, you become a lev tov. You become a beating good heart, And now everyone is drawing life sustenance with you, and even from you. When you have moved into that enlightened place, which is the truth of who you are. This is really the root of it all. And living a life of deveikut, as the Maharal says, and the reason it's so important to tell us here that it's all one, and that it's the essence of who you are because any slivering of a hair-space miss that it's all one and this is my essence of being a loving, communing being with G-d and the life he is living thorugh me and everything around me, so as much as you'll be missing that, so you'll be missing love. And as much as you'll be missing that, you'll be missing the ability to be in meodecha. To be in the moment when G-d becomes, ki v'yachol, more than He was before. So to speak. But it's ouronly place on the planet is in making life more than it was before And the only way we can make life more than it was before is when we leave behind all of the deprecations that we have speaking to us saying, Not for you, baby, not for you. That's the creativty, which is a joined co-creating with the Creator of the Universe. And it's why we saw—the Torah is built on this—as we saw the first thirty-two words, Bereshit barah elokim, et cetera, the first thirty-two words, which is the gematria of lev, have the word following them, the thirty-third word, tov. So that the whole Creation is lev tov. That's what it is, it's a pounding heart beating with sourcing of life and of the waters of goodness which are always bubbling up with new and ever-changing forms, which as much as you are relating in unity to the source of that wellspring, all of those changing forms will be possibilities for you of growing  into your meod. And this requires the direction that meod has, of clarity of purpose, and it requires an attachment always to the essence of who we are as beings of G-d.      This is why it derives from Yaakov, it's the same word. But it comes to its expression in David. In the "practics" of it—whatever you send my way, kod yeshuot esah, whatever you send my way, I'm raising up the cup of salvation. It's all salvation, I'm raising it up. Kos, by the way, is the same gematria as the word elokim, Elokim being the aspect of divine justice. So that David Hamelech is saying, I'm raising up the kos, which is elokim, which is your judgements, as yeshuot, as salvations. And I'll tell you why, because Yesha, is yesh ayin, seventy. That's what David says, those are my seventy years. And you know what my seventy years are? My seventy years are, indeed, the years I was never menat to have. If you remember, he was meant to not be born, until Adam Harishon donated seventy years. Which is to say, because David experience his life, not as some separate phenomenon, so he is always living life as a wellsrping flowing through him. It's not my particular life. I am a mouthpiece for all of life. Yesh Ayin, Yesh ayin, which is the ma'ayan. That's yechuot, kos yeshuot esah.                  (Someone passing out tissues/ "It's the flowing ma'ayan," the tearful participant says) And I want to tell you something. It's a most beautiful thing. Which is also about Avraham, Yitzchak, Yaakov, and David. And that is that the Gemara in kuf tet vav in Masechet Pesachim, says in the end of time, G-d's goin to make a great feast. And when everyone's done eating this great feast at the end of time, there's going to be the question of who is going to be mechubik with the benching. Who is going to lead the birkat hamazon, the blessing after the meal. So G-d's going to turn to Avraham, and say, "Avraham, maybe you? Would you like to take the cup for bentching?" So Avraham's says, "No, no, out of me came Yitzchak, it's true, but also Yishmael."  "Oh, okay, Yitzchak, how about you, will you be mechubik with the benching? Yitzchak ben Avraham." Now, Yitzchak says, "No it can't be me, because from me came Yaakov, but also came Esav." So now He turns to Yaakov, and he says, "Yaakov, please, would you please bentch for all of Life?" So Yaakov says, "You know, I can't. You know, I married two sisters, and the Torah prohibits marrying two sisters." So He turns to David, and David says, "Kos yeshuot esah, ub'sem adon-ai ekrah. Tsarah v'yagon emtsah. Ub'shem ado-nai ekrah." So he takes the cup and leads the final, closing blessing to G-d for all of the sustenance that life has provided. It was the final bentching. But you see, only David could because only he lived out of the dichotomy. It's for me, you know, G-d, it's not either, or. For me, it's not either Yishmael or Yitzchak. For me, it's not Esav or Yaakov, For me it's not two wives. For me, whatever has been has been, whatever is, is, and it's all You and Your name, which I now bless. That's how it ends. That's how existence ends. With that final bentching. Taking all of how life has sustained us with. And putting it into that one cup, that specifically David will be the one who can bless. And that's because it's exactly what the Rambam taught us about David, it's the truth—he's never cholek kavod l'atsmo. He is never separating himself out to give himself honor. Because as soon as you do that, you cease to be a participant and mouthpiece for the wellspring which is life. And it's exacltly the way it works.                 I have another story. I was walking through the Old City yesterday morning. I go sometimes early in the morning. And there was a group of people, let's put it this way: clearly bigger, clearly stronger than me walking by in one of the alleyways which weren't necessarily one of the better places to be hanging out early in the morning. So I'm looking at this and all of a sudden it it became clear to me, that maybe they'd be bigger than me in this form, but they're not bigger than what I really am. Nothing could possibly be. And that's the truth. Because there is nothing bigger than what we really are. And soon as you're attached to it, there's nothing that could overcome that, because it's a ma'ayan mitgaber.  The primary overcoming that the ma'ayan must overcome is your own fears. And your own fears rooted in your experience of yourself as a separate, small, inconsequential speck that can't stand up to it. Could you repeat the translation of what David says?   I'd love to. What King David speaks are the verses in the chapter of 166 in Tehillim. G-d, I love You, that begins, You always hear my voice. You turn Your ear towards me, as I call out to you with all of my life in all of my days. Even when the pangs of death surrounded me and the narrow straights of hell found me, and I found trials and tribulations, I called out in Your name. Please, G-d, redeem, save my soul. Oh, G-d, you're always merciful. You always have compassion. You guard the fools, you raise them up, You save me. Bring me to my resting because you have brought upon me. You have saved me from death. You have taken my eyes away from tear and my legs from falling. I always walk before You, G-d, these are the lands of life. Asd I speak, I believe. Even though I've suffered. I once said people are false, but now I know and can return to You, G-d, the great cup of salvation, which I raise up as I call Your name.                 So what the Rabbis teach of David's song here is that he raises up the cup whether it's tsarah b'yagon, whether it's gifts that are overtly and apparently for his beneft. He raises up the cup. Kos yehuot esah. Because he's always calling G-d's name. That's his communing with G-d which is a communing of meodecha. A communing of the more than was. The more than was. This is why the Rabbis also teach, the way in which G-d saw it all—if you  remember at the very beginning, we saw that the first thing that G-d does after He creates is that He looks at it all with an ayin tovah. He created the light, it was good, He created the this, and it was good. Then he looks at it all and He says it's tov meod. On tov meod. On tov meod, the Rabbis say, What's tov meod? That's suffering. Oh my G-d. What's wrong with them? What? Tov meod is suffering? Yeah. Tov meod is suffering. And I'll tell you what I think is happening there. It's very simple. When you look at it all, vayar et kol asher asah. When He saw everything He had made, only when He saw everything that He had made could He say that suffering is tov meod. That, what it does is it pushes everythign to the next level. If you're not seeing everything, if all you're seeing is the pieces, so then just have an ayin tovah. Try to look at it with a good attitude and find what's good in it. But if you can see it all, then you'll see that the yisurim are the meod of creation, they're when it's moving beyond what it already is. That's loving G-d b'chol meodecha, that's the tov meod of creation and it's David Hamelech who brings that. Why does it have to be Daivd? I believe it's rooted in what the Rambam tells us about his joy. David is the one who "lets loose." And stops worrying about himself. (59:13 inaudible question) Oh, we could never know that. We can explain it within our context. We can talk about it in our experience of having been that way. But we can never explain why it is that G-d made a world in which that would be the mechanism through which the meod would come into realization. We could never explain or know that. That's something which we just have to surrender to. Because to know and understand that would be to step out of the very consciousness which we've been created with. And to look from the outside at the other possibilities for what could have been, such that there would be a world in which there would be growth without suffering, in which there would be a growth without first there having been a lack which then the grower grows into. Could there be a world in which there would be no lack, but that everything would be growing? Could there be such a world? It's unimaginable to us. You can't have growing without there having been lack that proceded the growing that you grew into. There must have been an empty space that you grew into and filled by virtue of your growth. See, you can't imagine a world in which there would be a growing light without there having previously been darkness.              So to ask the question would require of us that we'd somehow have access to the infinite possibilties of what could have been and then wonder, well, why'd you chose this one? But we can't see that, because we're trapped by the consciousness which we have been created with/trapped with/gifted with—the consciousness that G-d has given us. So what we can do is live that to its fullest. In full acceptance. And this is the full resignation—not in the negative sense of giving up, but resignation in the sense of  the softness of the touch that we need to live life with.                 There is a beautiful teaching that the Rabbis teach us, that Achiya Hashiloni, Achiya was a great prophet of Israel, living in the time of Yiravam. So he gives a prophesy to Yiravam and he says, the kingdom of Israel is going to be destroyed, like a kaneh, a reed on the waters, like a reed is blown on the waters. So the Rabbis say, Boy, look at what Bilaam said, who was such a big rashah. Bilaam who blessed the people, he said that we would be like strong-standing cedars, k'arazim nitayu. The prophet of Israel talks about us being like a reed? And Bilaam, our greatest hater talks about us as being a cedar? What's going on? So they say, well, better the curses of the lovers than the blessings of the haters, because when the winds come, the cedar is toppled. But the reed knows to bend.                 So as long as we are standing up strong against—why does it have to be this way? Should have been different! If we stand outside reality, say how it should be, we'll forever be living the accusations which disconnect us from life and block us from the growth that's offered. But if we can surrender in the most beautiful and creative way. I don't know why he made the world this way, I mamash don't know. But I know one thing: You saw it and declared that it was good. And if You saw it and declared that it was good, and therefore kept it, so You're good. And I know that though I can't outside of it and judge it, I can live within it and know that it's all Your lev tov. Once I know that, I can live the fountain. And I can be with what life sends me in its meod. And then we join David in giving a bracha to all that life has sent us, given us, us sustained us with. And can say kos yeshuot esah, in full love of Him. But anything else, the Maharal says, will not be love. Because love is communion and at-oneness with. The full heart.                 Questions: Am I hearing it correctly that there is lev tov and ayin tov? And ayin tov is when you try to experience everything as good as opposed to lev tov is seeing the bad also and you approach it with equanimity? Not only equanimity, but also creativity. Creativity as in ma'ayan mitgaber. It's nt really equanimity. The equanimity, so to speak, is the root of the creativity. Equanimity means that I am able to equally be present to it as it is, whether it is negative or positive. I am not buffeted around by it all the time. In kabbalistic terminology—its also in the mishne brurah—equanimity has to do with shem havayah, yud jey vav key, shivit hashem l'negdi tamid, whatever's coming against me, so to speak, l'negdi, I always put the name of G-d there. Yud key vav key, which the Gra, the Gaon of Vilna says, has as its main meaning, heyo numtsa ? (1:07:45) it simply is. When you are attached to G-d as "simply is" then you are "simply is." And when you are "simply is", whatever life hits you with, I simply am. That's equanimity. Did I get it right? And elokim, the name of G-d which is the kos, the cup, which holds Him, is the judgemnts and the differences, and the distinctions and the differentiations, which are what we must also relate to in a way in which we creatively respond to them                 But what I want to tell you Jackie, and this is crucial, the ability to creatively respond to them is rooted in how much you have the equanimity of shem havayah. And I'll say it in simple language. That when you're hit and buffeted around by all of what life sends you, if you remain rooted in It's all G-d Who is simply being, then whatever hits you becomes a creative opportunity for bringing out the meod. The enxt evlving step. That's the parable of the kane suf, of the reed that remains rooted, and therfore is able to be with what is in a way that is not disconnecting and antagonizing in reactivity, but is rooted in the deep waters and is not prone to topple over as is the angry erez. I just wanted to hear what the difference practically was, like and how we experinece. Creativity versus--. Yes, creativity versus equanimity. Creativity is rooted in equanimity. Creativity which is shem elokim, which is the creative force—bereshit barah elokim—has to be rooted in shem havaya in order to relate creatively to the tribulations. So meaning that when we face a tribulation we don't just say, wow , this is a tribulation; we say, how can I creatively face this? Absolutely. Now the only way for that to happen is exactly in the kind of process that I describe before. Like in the story. He saw the screwdriver, felt a little angry, he was sure hed taken care of it. But the person who was there witnessing what was happening, threw out the entire event, completely repulsed by this person. Because if you try to skip steps and don't try to travel through the intensity of the feelings it's arousing. And the intensity of the lies you're telling yourself, so then you will not be guided by the event to what the next growth-filled expression is going to be. You won't grow from it. You'll be like, yeah, I dealt with it. What do you mean, I dealt with it? This is an offering from G-d, from where His life is now opening up to. What do you mean, you dealt with it? Be in it. And hear all the reactivity which is the way of seeing where you are now so that now from there you can move into the meod of where you're next to go to. That's the way you get your guidance. But it has to be rooted in the yud of yud key vav key. You know the process begins with the bottom hey, life as it is. Moves to the vav, my emotive experience of it. Then it leads to the hey, the upper hey, which is your ability to think and cognate around it, these are the reactive thoughts still. Then still in the hey, moves to evaluating true or false. Then moves up to the yud, I receive your wisdom, G-d. And I'm a receptacle for it. And now I'm going to follow Your name down. Into the hey, a new perspective. Down to the vav, an emotively responding to and relating to and the down to the bottom hey which is David choosing to be modeh to whatever You sent me and to creatively produce to that by being attached to, in Chassidic teachings, that upper wellspring which is the upper yud, which travells down, the source of the spring, which is the yud, and then the spreading of the spring which is the hey, and then the river that follows down through the vav and then down into the bottom hey which is your creative choice to where you will direct that river to. Where is life going? It travels through you in your choosing, if you are modeh to whatever it sends you, and then you become co-creator of the meod, which is both the specific individuality which is yours, as we saw in Yaakov, and the divine connection of that, which was Leah, and the realization of it, through David, by accepting whatever life sends in real and true equanimity and surrender to it as it is, which then breathes and births the choice of where you will go and where it is to go now. It's a paradoxical spiritual condition that requires of that first the surrender, which sounds so passive, and therefore it seems like like I'm just going to accept it and be with it and quiet down and and basically die in peace. No, its not that way at all. You don't die there at all. You know why you don't die there? Because life is an effervescent wellspring bubbling up through you. All you have to do is there is you shake off the shackles, of the Michal, who is looking out the window of your self-consciousness, saying, Get back to the way you're supposed to be.  Get back to the way you are, have been, David, what are you making such a scene for? There the Rambam says if you would have been cholek kavod l'atsmo, you would have immediately gone into Galut. Because it would have been moneh for himself, the simchah and the love, the joy and the love which that moment was bubbling up for him. Mamash would have been the end of malchut, the end of everything. But instead, he's dancing it up like crazy. Almost as if the scene needed all of the elements of it. It needed Michal looking out the window, and it needed David being misgaber on that . It needed all of it for that life force to flow, but anything else would have been galut, like the Rambam says. The galut would have been the galut of life, detachment from G-d. These aren't easy spaces. They require meditative conditions. They require anchoring yourself all the time in this. This isn't something that once you've got it, you've got it. Not all all, We've got to say Shema Yisrael at least. Some people say it five times a day. They get up, they say, Shema Yisrael, and then during korbanos, they say it again during Shacharis. Then they say it again at Maariv, then you say it again before you go to sleep, then you say it again before you die. Just like, Shema Yisrael, all the time you have to be saying it. It's not so to speak our natural condition in the sense of the externalities of the forms that we live. It's got to be reawakened. Because to function we're always functioning in a consciousness of separateness. You always have to be reconnecting yourself, consciously choosing it. That's the way G-d made his world, Jackie, whether we like it or not. Why didn't He just make a world where we'd all be enlightened, where we'd just know this all of the time? Why did it have to be like the Rambam says, and avodah gedolah, a very great work, which is stop stopping yourself, as the Rambam says. Stop stopping yourself from connecting to this. Why? We can never know. But it's the great work of meod. So the medo and the lev to, it's not like the placidness of equanimity, it's the flowing joy of really being alive. Creative joy, that's why I was emphasizing last week: eym habanim smecha, that's flowing through it. In fact, the kabbalah says that the wine that is in the cup that David is holding is the wine of the happy mother who is birthing, because yayin is gematria shivim, it's also seventy. And it relates both ot the malchut and also to binah. It's joyous wine. He has to be holding up a cup of joyous wine.  There's also a drunken wine, which in the kabbalah is evil wine. This the Ba'al Hatanya talks about. The drunken wine is when you just disconnect and cop out. The joyous wine is an opening to creativity. I'm wondering with the ayin tov. 1) If you see things with an ayin tov, so how can you deal with things that are not tov, in the sense that, what if something needs to be addressed. This is not pacific, in the sense of just accept it as it is. There is a difference between reactively fighting and responding appropraitely . Reactive fighting comes from anger: this is not the way it should be.  Responding rightly is rooted in the equanimity of shem havayah. This is exactly what should be right now. But part of what should be is me in the picture, called upon to fight this evil, if that's what it is. But how do you fight if not in a reactive way, and by calling it evil are you not having an ayin lo tov. No, in calling it evil, you're describing that this is something which is a lack in creation that I am hear now to fill. It might involve chasing down the person doing evil. It might involve taking him to court. It might involve responding right on the spot physically. You don't call that reacting? In English, it's hard to make that havchanah, but in a language which we'll kind of agree to semantically, if it's angry, pushing away, then that's a reactivity, which is not rooted in the equanimity of shem havayah. And therefore, I'm not creatively focusing on what this growing in creation is meant to happen now—I'm just pushing it off. But you might have to shoot. You might have to deveop a tank to fight these people. We're not talking about something which, not necessarily mean action. Can you give an example, like the story you told. How could the passerby have dealt with the situation in a different way. I'm not talking about the internal dialogue. I'm talking about— Exactly. I asked him. How would you have liked to respond now? Imagine that you have returned to the scene, and choose how you want to be there. So what did you choose? He chose to see the screwdriver, breathe and feel calm. Consider whether he knew whether this was permitted or not, and to go over to the person with a smile and say, Remember, it's Shabbos, and I think there's a question about what you're doing. What I learned is this. Shabbat Shalom. I did something similar and the other person's reaction was very. I understand that if someone makes Kiddush and they don't keep Shabbat, whether it's kosher. Whether you can be exempted by it. Whether you can fulfill your obligation through it. So I went up to someone who made Kiddush at a meal where I was. So I mentioned it. I said, you know, I didn't make it as an attack, I said I'm just saying this because I'm concerned for myself… but it didn't feel like the next step was connection, and I don't know if I was looking at it from a negative eye. Maybe I could have said, well, he's trying. How would you interpret that situation, applying the logic of the class. It's possible that you did the right thing. But you said that the next step was like ayin tov, which is good eye, and then you connect with others. I don't know if it did, but on a certain level it did, because we ended up having a two hour conversation about halachah, but— And I want to tell you something else. It's not the end of the story. The story didn't end at that moment. Who knows where the person went with that and what you set in motion. How do you know? You don't. Unless you trust. So you don't think that me seeing the situation with an ayin tov— There's no guarantee that in the moment the person is going to say, thank you, you enlightened being, for that truth. I don't know if in that moment I had an ayin tov. I don't know either. But I'm saying you can't judge yourself in that particular moment of time. Again, for many reasons, one of them being, the story's not over. It will only be over when David raises the cup at the end of creation and says, I see it, kos yeshuot ekrah ub'shem ado-nai ekrah. David Hamelech hu achi meluchlach. Because his hands are full of blood, and Elishevah. That's what the Rabbis said, David did it so that the pathway would be open for us as individuals to do teshuvah. It's impossible to imagine that the one who would raise that cup would never made a mistake even once. You wouldn't say, ah, the one who's raising the cup, he never made a mistake even once. What does that have to do with what we've been through?

It's our See Hear Love Greatest Podcasts of All Time! We're bringing back our best podcast episodes to listen and learn from again. This episode originally aired last summer as part of our Coast To Coast To Coast Conversations. This week we head to beautiful QUEBEC for the continuation of our ‘Coast to Coast Across Canada' Conversation. Watch our discussion with Daria, Katrien, Denise and Elisabeth about what Canada needs to know about Quebec, how they're loving their neighbours and the HOPE they are seeing in their province around Faith and inclusion.

It's our See Hear Love Greatest Podcasts of All Time! We're bringing back our best podcast episodes to listen and learn from again. This episode originally aired last summer as part of our Coast To Coast To Coast Conversations. This week we head to beautiful QUEBEC for the continuation of our ‘Coast to Coast Across Canada' Conversation. Watch our discussion with Daria, Katrien, Denise and Elisabeth about what Canada needs to know about Quebec, how they're loving their neighbours and the HOPE they are seeing in their province around Faith and inclusion.

It's our See Hear Love Greatest Podcasts of All Time! We're bringing back our best podcast episodes to listen and learn from again. Join Host Melinda Estabrooks, the See Hear Love team and Special Guest Danielle Strickland (Author, International Speaker, Justice Mobilizer) as they talk about HOW TO cultivate a life of gratitude and contentment and HOW TO resist the 'marketing' of discontentment and the desire to 'want and purchase more!'

It's our See Hear Love Greatest Podcasts of All Time! We're bringing back our best podcast episodes to listen and learn from again. Join Host Melinda Estabrooks, the See Hear Love team and Special Guest Danielle Strickland (Author, International Speaker, Justice Mobilizer) as they talk about HOW TO cultivate a life of gratitude and contentment and HOW TO resist the 'marketing' of discontentment and the desire to 'want and purchase more!'

It's our See Hear Love Greatest Podcasts of All Time! We're bringing back our best podcast episodes to listen and learn from again. This episode originally aired in October of 2018. Now, in the post-Covid world, this conversation is more relevant than ever! Host Melinda Estabrooks and the See Hear Love Team talk about WHY women and men aren't going to church anymore. The statistics and reasons are sobering and discouraging ... BUT there are things that can be done to bring people back to church! Listen for tips, inspiration and encouragement!

It's our See Hear Love Greatest Podcasts of All Time! We're bringing back our best podcast episodes to listen and learn from again. This episode originally aired in October of 2018. Now, in the post-Covid world, this conversation is more relevant than ever! Host Melinda Estabrooks and the See Hear Love Team talk about WHY women and men aren't going to church anymore. The statistics and reasons are sobering and discouraging ... BUT there are things that can be done to bring people back to church! Listen for tips, inspiration and encouragement!

Standing up for truth and morality in a world of falsehood

Fantasíur kvenna? Hvernig eru þær? Jú Hildur Sverris mætti til okkar og fræddi okkur um þær. Og svo bara flæddu inn gestir Svavar Elliði - Ágústa Kolbrún - og þættinum var svo lokað á Love-Gúrú!Takk fyrir að hlusta - Munið að subscribe'a!IG: helgijean & hjalmarorn110

Love

Contributor:  Peter Bakes, MD Educational Pearls: Lyme disease gives a single expanding target lesion with central clearing called erythema chronicum migrans Erythema multiforme is another targetoid rash that presents with multiple target lesions Characterized into erythema minor and major based on severity but typically resolves More severe hypersensitivity reactions include Stevens-Johnson Syndrome (30% skin involvement) SJS and TEN is associated with NSAIDS including aspirin, antiemetics like phenergan, anticonvulsants like dilantin or phenobarbital, and antibiotics like penicillin or sulfa drugs Other causes include viral illnesses like Herpes simplex virus or mycoplasma pneumoniae  Treat by removing offending agent and treat supportively with monitoring for rash progression to SJS or TEN References Trayes KP, Love G, Studdiford JS. Erythema Multiforme: Recognition and Management. Am Fam Physician. 2019 Jul 15;100(2):82-88. PMID: 31305041. Read J, Keijzers GB. Pediatric Erythema Multiforme in the Emergency Department: More Than "Just a Rash". Pediatr Emerg Care. 2017 May;33(5):320-324. doi: 10.1097/PEC.0000000000000618. PMID: 26555305. Summarized by John Spartz, MS3 | Edited by Erik Verzemnieks, MD The Emergency Medical Minute is excited to announce that we are now offering AMA PRA Category 1 credits™ via online course modules. To access these and for more information, visit our website at www.emergencymedicalminute.com/cme-courses/ and create an account.  Donate to EMM today!

Parce que Kelly Rowland n'est pas qu'une ancienne Destiny's Child. Après 3 albums solo, Kelly Rolwand revient avec "K", nouvel EP de 6 titres caractérisant l'ensemble de ses capacités et influences musicales. Titres diffusés :  - Kelly Rowland - Flowers  - Destiny's Child - Lose My Breathe  - Nelly feat. Kelly Rowland - Dilemma  - Kelly Rowland - Train On Track  - Kelly Rowland - This Is Love - David Guetta feat. Kelly Rowland - When Love Takes Over - Kelly Rowland - Feeling Me Right Now - Kelly Rowland feat. Wiz Khalifa - Gone  - Kelly Rowland - You Changed  - Kelly Rowland - Coffee  - Kelly Rowland - Black Magic  - Kelly Rowland - Hitman - Kelly Rowland - Crazy  - Kelly Rowland - Speed of Love  - Générique : Dua Lipa - Levitating Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Chassidus: Torah Ohr Va'era Vayidaber #3: Thistext-based class was presentedby Rabbi YY Jacobsonon Monday, Parshas Vaera, 27 Tevet, 5781, January 11, 2021, live from Rabbi Jacobson's home in Monsey, NY.

Chassidus: Torah Ohr Va'era Vayidaber #3: Thistext-based class was presentedby Rabbi YY Jacobsonon Monday, Parshas Vaera, 27 Tevet, 5781, January 11, 2021, live from Rabbi Jacobson's home in Monsey, NY.

Classic Remix Of G-Units Groupie Love

What does love really mean? It’s a powerful emotion that connects us to the people around us and to G-d, but how do we understand it? Is there a way to analyse it and look at its different dimensions?

Boosta dig med self-love, tips, ceremonier och mycket mer tillsammans med gäst Lee Seger. Varför masserar Eva örsnibbar, Tanja upprepar mantran och Lee puttar ut energitjuvar från en tallrik? Välkommen till Magiskt avsnitt av #magipodden 8 Också veckans #astro #reading #tarot och Lees #healingkort och meditation inför vecka 47. OBS kom ihåg att lyssna på bonusmaterial Välkommen magiska du! Hälsningar Tanja, Eva och Lee Gäst: Lee Seger, författare, terapeutisk och energitransformerande healer #leeseger Magipodden med Tanja Dyredand, författare och cert. medium, initierad shaman och healer. Eva Danneker ägare Vattumannen bokbutik och förlag, chef red Tidningen Inspire. Du hittar Lee segers visualisering/meditation här: www.Leeseger.com/2020/05/06/hamta-hem-makten/ www.leeseger.com www.facebook.com/leesegerba www.instagram.com/lee_seger Music creds: Intro music: "Magic You Are" Sweet Dish remix (solfeggio 432 Hz, Forest treasure & beat by Dan Hening Arpy ) Copyright: all rights reserved by Tanja Dyredand och Eva Danneker sept 2020 --- Send in a voice message: https://anchor.fm/magipodden/message

Boosta dig med self-love, tips, ceremonier och mycket mer tillsammans med gäst Lee Seger. Varför masserar Eva örsnibbar, Tanja upprepar mantran och Lee puttar ut energitjuvar från en tallrik? Välkommen till Magiskt avsnitt av #magipodden 8 Också veckans #astro #reading #tarot och Lees #healingkort och meditation inför vecka 47. OBS kom ihåg att lyssna på bonusmaterialVälkommen magiska du!Hälsningar Tanja, Eva och LeeGäst: Lee Seger, författare, terapeutisk och energitransformerande healer #leesegerMagipodden med Tanja Dyredand, författare och cert. medium, initierad shaman och healer. Eva Danneker ägare Vattumannen bokbutik och förlag, chef red Tidningen Inspire.Du hittar Lee segers visualisering/meditation här: www.Leeseger.com/2020/05/06/hamta-hem-makten/www.leeseger.comwww.facebook.com/leesegerbawww.instagram.com/lee_segerMusic creds:Intro music: "Magic You Are" Sweet Dish remix (solfeggio 432 Hz, Forest treasure & beat by Dan Hening Arpy )Copyright: all rights reserved by Tanja Dyredand och Eva Danneker sept 2020 See acast.com/privacy for privacy and opt-out information.

Does America have a President yet? While the country waits on who will become President, Doug decided to breakdown a song that took flight at the beginning of the Black Lives Matters Movement. For the first time in a long time, Doug gets a guest to be on the show, Oliver Wang. Oliver is a podcaster, tastemaker, journalist, sociology professor, DJ, and etc. Enjoy the show while the rest of the country anxiously waits for the 2020 election results. Songs Played: The O'Jays: Who Am I Nipsey Hussle: All Get Right (Feat. J. Stone) Bone Crusher: I Ain't Never Scared Beastie Boys: Paul Revere De La Soul: The Magic Number Kendrick Lamar: Rigamortous Breakdown: Kendrick Lamar: Alright Rotation: The Headlines: He's Looking For a Love G. Yamazawa: Thematic Music Crowns of Glory: Lord Hold Me In Your Arms --- Send in a voice message: https://anchor.fm/88ec2/message

Inspired by Leona Woods, the only woman who worked on the Manhattan Project, Atomic Love (G. P. Putnam's Sons, 2020) tells the story of Rosalind Porter, a physicist recruited by Enrico Fermi to join his team at the University of Chicago. During the war, Rosalind had fallen in love with Weaver, a fellow scientist working on the project. After the bombs are dropped on Hiroshima and Nagasaki, he suddenly drops her, and she’s fired from the project based on a false report claiming that she’d become unstable. Now she works at the antique jewelry counter in Marshall Fields’ Department Store and struggles to pay her Michigan Avenue rent. It’s 1950, five years after the war ends, and suddenly Weaver is trying to get back in her life. He broke her heart, and probably got her fired, so she never wants to see him again. But the FBI gives her a chance to make it up to all those who died because of her work on the atomic bomb. All she needs to do is go back to Weaver. Jennie Fields received an MFA from the Iowa Writers’ Workshop and is the author of the novels Lily Beach, Crossing Brooklyn Ferry, The Middle Ages, and The Age of Desire. A Chicago native who loved Marshall Fields and used to live in the same neighborhood as her protagonist, Fields was inspired by her own mother’s work as a University of Chicago-trained biochemist in the 1950s. Fields now lives with her husband in Nashville, Tennessee, where she is working on her next novel. If you enjoyed today’s podcast and would like to discuss it further with me and other New Books network listeners, please join us on Shuffle. Shuffle is an ad-free, invite-only network focused on the creativity community. As NBN listeners, you can get special access to conversations with a dynamic community of writers and literary enthusiasts. Sign up by going to www.shuffle.do/NBN/join G.P. Gottlieb is the author of the Whipped and Sipped Mystery Series and a prolific baker of healthful breads and pastries. Please contact her through her website (GPGottlieb.com) if you wish to recommend an author (of a beautifully-written new novel) to interview, to listen to her previous podcast interviews, to read her mystery book reviews, or to check out some of her awesome recipes. Learn more about your ad choices. Visit megaphone.fm/adchoices

Inspired by Leona Woods, the only woman who worked on the Manhattan Project, Atomic Love (G. P. Putnam's Sons, 2020) tells the story of Rosalind Porter, a physicist recruited by Enrico Fermi to join his team at the University of Chicago. During the war, Rosalind had fallen in love with Weaver, a fellow scientist working on the project. After the bombs are dropped on Hiroshima and Nagasaki, he suddenly drops her, and she’s fired from the project based on a false report claiming that she’d become unstable. Now she works at the antique jewelry counter in Marshall Fields’ Department Store and struggles to pay her Michigan Avenue rent. It’s 1950, five years after the war ends, and suddenly Weaver is trying to get back in her life. He broke her heart, and probably got her fired, so she never wants to see him again. But the FBI gives her a chance to make it up to all those who died because of her work on the atomic bomb. All she needs to do is go back to Weaver. Jennie Fields received an MFA from the Iowa Writers’ Workshop and is the author of the novels Lily Beach, Crossing Brooklyn Ferry, The Middle Ages, and The Age of Desire. A Chicago native who loved Marshall Fields and used to live in the same neighborhood as her protagonist, Fields was inspired by her own mother’s work as a University of Chicago-trained biochemist in the 1950s. Fields now lives with her husband in Nashville, Tennessee, where she is working on her next novel. If you enjoyed today’s podcast and would like to discuss it further with me and other New Books network listeners, please join us on Shuffle. Shuffle is an ad-free, invite-only network focused on the creativity community. As NBN listeners, you can get special access to conversations with a dynamic community of writers and literary enthusiasts. Sign up by going to www.shuffle.do/NBN/join G.P. Gottlieb is the author of the Whipped and Sipped Mystery Series and a prolific baker of healthful breads and pastries. Please contact her through her website (GPGottlieb.com) if you wish to recommend an author (of a beautifully-written new novel) to interview, to listen to her previous podcast interviews, to read her mystery book reviews, or to check out some of her awesome recipes. Learn more about your ad choices. Visit megaphone.fm/adchoices

Inspired by Leona Woods, the only woman who worked on the Manhattan Project, Atomic Love (G. P. Putnam's Sons, 2020) tells the story of Rosalind Porter, a physicist recruited by Enrico Fermi to join his team at the University of Chicago. During the war, Rosalind had fallen in love with Weaver, a fellow scientist working on the project. After the bombs are dropped on Hiroshima and Nagasaki, he suddenly drops her, and she’s fired from the project based on a false report claiming that she’d become unstable. Now she works at the antique jewelry counter in Marshall Fields’ Department Store and struggles to pay her Michigan Avenue rent. It’s 1950, five years after the war ends, and suddenly Weaver is trying to get back in her life. He broke her heart, and probably got her fired, so she never wants to see him again. But the FBI gives her a chance to make it up to all those who died because of her work on the atomic bomb. All she needs to do is go back to Weaver. Jennie Fields received an MFA from the Iowa Writers’ Workshop and is the author of the novels Lily Beach, Crossing Brooklyn Ferry, The Middle Ages, and The Age of Desire. A Chicago native who loved Marshall Fields and used to live in the same neighborhood as her protagonist, Fields was inspired by her own mother’s work as a University of Chicago-trained biochemist in the 1950s. Fields now lives with her husband in Nashville, Tennessee, where she is working on her next novel. If you enjoyed today’s podcast and would like to discuss it further with me and other New Books network listeners, please join us on Shuffle. Shuffle is an ad-free, invite-only network focused on the creativity community. As NBN listeners, you can get special access to conversations with a dynamic community of writers and literary enthusiasts. Sign up by going to www.shuffle.do/NBN/join G.P. Gottlieb is the author of the Whipped and Sipped Mystery Series and a prolific baker of healthful breads and pastries. Please contact her through her website (GPGottlieb.com) if you wish to recommend an author (of a beautifully-written new novel) to interview, to listen to her previous podcast interviews, to read her mystery book reviews, or to check out some of her awesome recipes. Learn more about your ad choices. Visit megaphone.fm/adchoices

As we lead up to the High Holidays, there is a strong emphasis on developing and strengthening our relationship with G-d. The aspect of our relationship that we are working on is Loving G-d. How can we Love G-d in a personal, real way? How can we feel a loving connection to G-d if we have feelings of pain or even anger directed towards Him? What does a loving man/G-d relationship look like? Listen to Soul Talk with Rabbi David Aaron and Leora Mandel and learn How To Feel G-d's Love and Access His Loving Guidance. We welcome your questions and comments. Write to us at soultalk@israelnewstalkradio.com Soul Talk 23AUG2020 - PODCAST

In this episode, Caleb and Michalie finish their unscripted discussion on prayer while on the road! How should we pray? Do you have to be a Christian to pray? Whats the difference between prayer and just thinking to yourself?/// BECOME AN ENCOURAGER! For only $10 a month, you can join the Simply Love Jesus™ team as an Encourager. This role belongs to those who believe in the vision of Simply Love Jesus™ and desire to contribute to this vision by partnering with us financially. By becoming an Encourager, you have access to exclusive benefits. Learn more about becoming an Encourager by clicking here: https://patreon.com/sljministries/// YOUTUBE Follow us on Youtube! https://www.youtube.com/watch?v=0cVL62SNq-A/// MUSIC: Music by Chillhop./// SOCIAL MEDIA: What did you think of this episode? You can follow us on social media through Instagram or Twitter by searching @sljministries. You can follow Caleb S. Davis by searching him @calebsdavis.Support the show (https://www.patreon.com/sljministries)Mentioned in the show:Spiritual Beings: https://youtu.be/CamYtVpoTNkMaking of the Bible: https://podcasts.apple.com/us/podcast/exploring-my-strange-bible/id1271147429?i=1000391369609Support the show (https://www.patreon.com/sljministries)

Today's daily study teaches us that from the Shema prayer we learned that God is one and if he is one with everything then we automatically love him when we love anything. If we still have a hard time understanding this concept meditating on the Shema prayer can arise someone's love for God.

Welcome to BS’ing with Brandi where my mission is to help you #GetShitDone. I'm your host Brandi Good and today we’re going to talk about G Suite - in particular Gmail, Google Drive, including docs and sheets, Google Calendar, and Google Meet. And I’ll also touch on the myriad of integrations that I use with all of those apps. Here’s what I go over: Free vs paid G Suite accounts Things I love about Gmail Things I love about Google Drive and docs Things I love about Google Calendar Things I love about Google Meet How all of those things work together Favourite G Suite Integrations That wraps up today’s episode of BS’ing with Brandi. If you enjoyed this topic, you can find more like it at bsingwithbrandi.com, along with show notes and links to any resources mentioned today. While you’re there, feel free to subscribe to future episodes on the platform of your choice, and I wish you all the best getting shit done this week! Heads up! This post contains affiliate links, marked with an asterisk(*). If you sign up through one of those links you won't pay anything extra (sometimes you’ll even get a discount or bonus!), but I'll get a small commission or credit that helps me to keep delivering this awesome free content to you! I only recommend tools that I use and trust. Read my affiliate disclosure here. Resources: G Suite* (email me before you sign up and I can get you a coupon code for 20% off your first year!) Zoom* CloudHQ MailTracker Book Like a Boss* Trello ClickUp* HelloSign

Coronavirus is GROWING and so LYING trump! Listen to him lie on Fake Fox News! He really can't stop Lying!SAD, so sad LOVE G-20.in

Welcome to the dynamic new "Jerusalem Lights" podcast! Rabbi Chaim Richman in Jerusalem teams up with long-time friend, author and filmmaker Jim Long in Arkansas. In this first episode, our hosts discuss their mutually shared vision of a global Torah revolution as foreseen by the prophets of Israel. Jim recounts gripping details about how he, as a non-Jew, came to be committed to Torah and the belief in the One G-d of Israel. Rabbi Chaim Richman, founder of Jerusalem Lights, shares his passion for bringing the light of Torah to everyone, and shares insights in this week's Torah portion of parashat B'Shalach, always emphasizing the universal, life-changing lessons and challenges of emunah that are the central theme of B'Shalach

https://youtu.be/fBIVLEd4pPk 0:00 Class 002 Introduction Part 02 0:27 What essential Mitzvot fulfilled during prayers? Where do we fulfill the Mitzvah to Love G-d? To Unify G-d? To believe in g-d? To Know G-d? 1:52 Are we Biblically obligated to pray every day? The classic argument between Rambam and Ramban. Are prayers like an organ or like the spine? 6:47 Jacob's ladder, the image of prayers. Why we find that in Jacob's dream the Angels first went up and then came down? (Angels are from heaven they should come down first). Who delivers our prayers? 7:56 The four levels of prayers are symbolized by the four runged in Jacob's ladder. The first level: Petitioning. How do we know what we need? 11:26 The second level: To judge. Self-evaluation. How can prayers help? 14:10 The third level: Hard work (Avodah). To shape and mold and to change. Overcome selfishness. Learn how to love. Something has to give for the fire to burn. 20:14 The fourth level: Connection. Becoming intimate with G-d. 22:19 The Kuzari compares prayers to the act of eating. 23:07 Praying is the Jews profession. 31:59 When was the first Siddur (prayer-book) written? 35:20 Prayer is a generator that brings everything else to life.

Subject: Lessons in Love Speaker or Performer: Pastor Mark Andrews Scripture Passage(s): John 15:1-7 Date of Delivery: February 9, 2020

Denver's newest resident, Andy Frasco, opens the show solo-style. He then reveals his own workaholic tendencies as he welcomes Philadelphia's own, G. Love to the interview hour. They talk about the effort it takes to find stability & family life while slogging it out on the road. The guys then take a stab at figuring out what Love means. Good luck, fellas! Dolav makes sports predictions, with enthusiasm; and Arno analyzes the lyrics of Phish through the lens of mathematics. Ryan Montbleau joins Andy to close us out. This is Episode 71. Follow us on Instagram @worldsavingpodcast For more information on Andy Frasco, tour dates, the band and the blog, go to: AndyFrasco.com The views discussed on this podcast do not necessarily reflect those of the guests. Check out Andy's new album, "Change Of Pace" on iTunes and Spotify Keep up with the inimitable, G. Love at https://philadelphonic.com/ Produced by Andy Frasco Joe Angelhow Chris Lorentz Audio mix by Chris Lorentz Featuring: Ryan Montbleau Shawn Eckels Andee Avila Dolav Cohen Brian Schwartz  Ahri Findling Arno Bakker 

With the decade coming to an end, I thought it would be appropriate to launch the last episode of the year. After this, I'm taking a hiatus from social media. I hope you all enjoy this weeks episode of G MARIE TAUGHT ME. With love, G Marie.

Happy Wednesday Happy Humans! Today I had coffee on the couch with Imogen Van haagen the proud Founder and Managing Director of 20Fit Australia. Immy has an incredible journey that is built on the three values of love, empowerment and integrity. Although, it wasn’t always this way. Being one of thirteen and in a family who was constantly moving schools and states, Immy found it difficult to fit in and believe that she was worthy. Immy would often lie to family members and make choices she regretted. After completing the Land Mark personal development course Immy was able to pin point the time at school where she was put down by others and began the journey of self doubt and negative self worth. This mind frame continued throughout high school. Through the course she then began to rewire her mind to believe she is enough, she can achieve great things and she can create the future of her dreams. Immy is now inspiring and mentoring others to do the same. She has also opened up her own business and started a beautiful family. Immy is inspired by anyone who is making a difference in this world and contributing to people and their lives without having a dollar sign attached. This episode gave me spine tingles and an opportunity to reflect and share strategies I implement daily to continue building positive self talk and removing that inner mean girl. Tune into todays episode to find out why movement, nourishment and connection are so important. MOVEMENT NOURISHMENT CONNECTION Thanks for tuning in to todays episode, if you enjoyed this chat please leave us a five star review so we can continue sharing the love and light with the community. Have a fabulous day and remember… GO and Kick some Goals. Love G xx Episode recommendations @cold_nips @imogen.rose.vh @20fit_australia @sondercoffeeperth @victoriapark

The Director of the Ratio Christi Chapter at The Ohio State University, Eric Chabot, fills in for Rabbi Silverman this week with a message from the B'rit Hadasha (New Covenant) in the Book of Mark, chapter 12:28-31.

48 Ways To An Amazing Life with Rabbi Aryeh Wolbe http://www.torchweb.org/

Byrd and Matt are joined by Tom to review a batch of indie kaiju films that they saw at G-Fest 2019!  The trio review the crowd sourced Great Buddha Arrival, effects veteran Yoshikazu Ishii's Attack of the Giant Teacher, and a highlight reel of Daisuke Sato and Keizo Murase's anticipated short film Howl From Beyond the Fog!  Tom also adds his reviews for the kaiju spoof Notzilla and the micro-budgeted Lake Michigan Monster.  We also review Shusuke Kaneko's sci-fi/rom-com/J-Pop musical Linking Love, which had a special screening at the end of the convention.  We also give our thoughts on seeing concerts from Godzilla composer Michiru Oshima and Ifukube student Reiko Yamada, the panels of G-Fest, and our overall con experience!  Listen and enjoy!

Artisten Emil Assergård visar upp sin talang när han drar fram guran och gör nya låtar, direkt i podcasten – om jackor och kränkta män som gillar kött. Hur var det egentligen att komma från lilla byn Undrom i norr till musikbranschen i Stockholm? Vad har varit jävligt ofett? Och hur gör du egentligen om du vill komma in i musikbranschen. Emil avslöjar också hur det är att vara pojkvän till en influenser (kroppsaktivisten Linda-Marie Nilsson) och om det kommer med låtar med PH-profilen Kristian Täljeblad.

Likkutei Torah Behaaloscha Mekosheish Eitzim #4: This class was presented on Monday,Parshas Korach, 28Sivan, 5779, Jul 1, 2019 at the Ohr Chaim Shul, Monsey, NY

Jamie is once again in his feelings because Grant Edmonds of Love G.E.A.R.S. is back.Grant is the master of stay at home datesJamie is playing Bricks and BallsGrant met his ex on MySpace!!!Online is hard to figure out-You have to talk to the person face to face to get a good sense of who they areArguing over text doesn't workJamie doesn't have a certain type of womanGrant and Angela are bondingJamie and Angela touched nosesJamie and Grant practice mirroring and then hug it outJamie's mom eats SpamJamie thinks tofu tastes like "white"

Angela has invited another man into the podcast and Jamie is in his feelings about itGrant Edmonds is the creator of the relationship show called Love G.E.A.R.S. which stands for Grant Edmonds Activity Relationship Show which he has toured mostly at colleges for the past 15 yearsAngela's boyfriend messaged Jamie and then called Angela also he cheats at Words With FriendsPeople aren't necessarily bad, but they might be bad for each otherJamie singsJamie doesn't understand where the marshmallows go in the marshmallow gunGrant talks about a quickie he hadJamie couldn't get it inAngela and her ex used body paint that got out of handJamie likes to lick whipped cream from nipplesStrawberry flavored panties are nastyGrant used to do shots of Jagermeister in the morningThis episode brought to you by Scout and Cellar--Clean crafted wineJamie and Grant love Fazoli'sGetting older means you can't drink like you're in collegeGrant has drinking effects in reverseGrant and Angela are bondingOne of Angela's customers is on the verge of liver failureYou can't get addicted if you never startDon't try to find the right person. Be the right person.Spend time alone to reflect on your past relationshipsLook at relationships like a bank accountDon't compromise your needs, only your wantsGrant and Angela are Libras and they're doing a workshop togetherA reminder that men are spidersGrant talks about mirroring

The fear of missing out, a horrible feeling that cripples most of us even if we deny it as it makes us look uncool and slightly dependent. I chat about how to (try) and conquer the feeling. Ready my blog at: readieg.com Rate, Review and Subscribe. Love G x

I chat all about dating apps and why I just can't get my head around them! Like, Rate, Review! Lot's of Love G x

Love: G.O.A.T. Debates Alex opens this episode with a discussion on the concept and phenomenon of G.O.A.T. (Greatest Of All Time) debates. He lays out the term’s history in basketball and Hip-Hop culture, and then he and Andy turn it to everything from hockey to guitarists to hockey to weightlifting and boxing and rap and …

1 Corinthians Chapter 11 is a controversial scripture because it surrounds something that doesn’t seem heart-based at all, but rather an awkward outlier that appears out of place. It centers around the head - a very important part of the body. Only certain churches follow the literal meaning of this Word, the majority of churches believe that a woman doesn’t need to cover her hair. They see these descriptions as in a historical context. The order of command - angels subordinate to Jesus, and then He to Gd. So, Paul describes this order in order to tell us that we too should follow this order (Woman to Man, and then Man to God), and that the head covering serves us as a visual cue of this divine order. It’s delightful to read about, and to try and understand, and for sure, if you’re not sure - it’s better to do than not do. When in doubt, follow the mitzvah. Just to be fair, the vast part of Jesus’s teachings are about the heart. Love G-d … and then love others (aka the neighbors). So, when a Christian, who has been hearing all you need is Jesus and these two mitzvos, come across this mitzvah, they get quickly suspicious. “Maybe it doesn’t actually pertain to me because this is an old Book, there are probably plenty of things that we don’t need to do anymore.” I wouldn’t be so quick to dismiss it. Think of it this way, on the surface, sleeping with someone who you are in love with even though there’s no marriage makes sense in these days (2018) …. So maybe the idea of “do not fornicate” is just a historical thing. Hmmm, logically, can we draw that comparison, and if we can - does it mean that since we follow that non-obvious mitzvah, that this mitzvah of head covering we should follow too? What do you think? One pro is that piousness and Christian community identity can be fostered (like the Tzitzit in the Jewish community). One con is that it’s one more thing that a woman has to do in the morning ;P What are the Pros and Cons in your opinion? DONATING or SHARING …. The two biggest things that you can do if you want to support and/or be involved in some way. I want to keep doing this, and with your help, I can keep on keep’n on ;D Here’s the donation link: https://anchor.fm/LoveHaShem/support If you share via Instagram, feel free to tag @flowmindset: Thanks for listening! -------------------- (^_^) Stay connected via Instagram: https://www.instagram.com/flowmindset/ YouTube: www.youtube.com/user/TheLinguisticFight Twitter: https://twitter.com/LinguisticFight Tumblr: linguisticfight.tumblr.com/ Duolingo TinyCards Flashcards - tinycards.duolingo.com/users/Icystrider Blog - http://flowmindset.wordpress.com --- Support this podcast: https://anchor.fm/lovehashem/support

From 1982 through 1994, G.I. Joe took the toy world by storm, introducing an extensive line of action figures, a never-ending comic book run, multiple TV series (and a full-length movie), and much more into the lives of kids the world over. It just so happens that Dagan and I share a deep affinity for all things G.I. Joe, and wanted to dedicate an episode of KnockBack not only to the Joe toys, comics, and cartoons (and our many memories surrounding it all), but to other '80s toys that dominated our lives.        Learn more about your ad choices. Visit megaphone.fm/adchoices

Casual Shenanigans Tech is the purely pc hardware-focused version of Casual Shenanigans Gaming. We answer your hardware questions (write in at casualshenanigans@gmail.com) on a bi-weekly basis! You can get the show early by supporting us on Patreon, or watch them a week later here on YouTube or listen in iTunes! youtube.com/casualshenanigans casualshenanigans.com Write into the show at: casualshenanigans@gmail.com Our Teamspeak server: ts22.gameservers.com:9457 Follow us on Twitter: http://www.twitter.com/casualshenaniga Here is the RSS feed for the show: http://feeds.feedburner.com/CasualShenanigansGaming Support us on Patreon! http://www.patreon.com/casualshenanigansgaming Here is the iTunes link for the show: http://itunes.apple.com/us/podcast/casual-shenanigans-gaming/id583411895 Find our YouTube channels here: https://www.youtube.com/user/jermgaming https://www.youtube.com/user/EvilViking13 1:00 - The Rig Report 12:50 - Ben 13:50 - Killerken 19:00 - Alex 22:50 - Forrest 26:30 - Robert 31:40 - Frankie 36:35 - Ben (again)

Yud Tes Kislev Farbrengen 5774 (2013), in the home of Reb Abish Mandel, in Flatbush, Brooklyn, NY. Can You Love G-d If You Hate Yourself? Understanding the Conflict Between Yehuda and Yosef; Tools to Build an Intimate Relationship with G-d. Yud Tes Kislev Farbrengen, Celebrating the "Rosh Hashanah of Chassidism"

THE HEALING AND MIRACLE PODCAST HEALING RESOURCES with Prince Handley   HEALING MENTAL DISEASE AND DEPRESSION You can listen to this message NOW. Click on the LibSyn pod circle (top Left). Listen NOW or download for later. Or, LISTEN HERE >>> LISTEN NOW After you listen to this message, you can scroll down for all previous messages in the Archives (with Show Notes). If you have a friend who is sick in body or mind, or is demon possessed, tell them about The Healing and Miracle Podcast.     HEALING MENTAL DISEASE AND DEPRESSION Mental disease and depression may have their root in any of the following, or a combination of them: Physical injury; Mental injury; or, Spiritual injury. Physical injury may happen due to the following: Accidents Abuse Error in medical diagnosis Malnutrition Lack of dietary supplements Mental injury may happen due to the following: Accidents Abuse Prolonged physical stress Deferred hope Loss of a loved one Malnutrition Rejection Discouragement Lack of dietary supplements Unattainable or unrealistic goals War and chaos Genetic provocations Spiritual injury may happen due to the following: Extreme disappointment Slander Accusations (founded or unfounded) Involvement in the occult Activity with religious cults Loss of a loved one Also, be aware that any of the three (3) types of injury mentioned (physical, mental, or spiritual) can be a result of demonic activity. It can also be the result of a combination of the demonic and the physical, mental, or spiritual. For example, a demon spirit may ride in upon (that is, take advantage of) an injury weakness and use it as a channel of possession or oppression. NOTICE: Physical injury may result in spiritual and mental injury. Spiritual injury may result in physical and mental injury. Mental injury may result in spiritual and physical injury. They can be inter-related. This is because we were created a tripartite being: body, mind, and spirit. For example, a physical injury resulting from an accident can result in mental depression and spiritual regression. By spiritual regression, I am talking about wandering away from G-d. A more precise example of this could be bitterness or anger toward G-d as a result of an accident, or the death of a loved one, or unattainable (unrealistic) goals. Deferred hope many times is the cause of a person turning away from G-d; with the possibility of a twofold prognosis: mental injury (depressive manic and schizophrenic tendencies) and physical injury (sickness or disease, and even paralysis). Somebody listening to this podcast (or, reading this message) has been hurt. You were crushed in your spirit. You have been depressed and your mind has been confused as a result. The enemy of your soul, Satan, used human enemies (some you did NOT know about) to attack you, malign you, and to attempt to remove you from a place of blessing. I have GOOD NEWS for you from G-d. The LORD is going to turn that situation around - promotion and blessing are coming to you unexpectedly - and you will be in a better position to build God’s kingdom, and to receive GREAT BLESSING from G-d for yourself, also. “We know that all things work together for good to them who love G-d and are called to His purpose.” (Romans 8:28) “Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake.” (Isaiah 54:15) “But I will put it into the hand of them that afflict thee; which have said to thy soul, ‘Bow down, that we may go over:’ and thou hast laid thy body as the ground, and as the street, to them that went over.” (Isaiah 51:23) Joseph’s enemies drove him into the position of Prime Minister where the purposes of G-d were fulfilled. Daniel’s enemies drove him into the position of Prime Minister where the purposes of G-d were fulfilled. Mordecai’s enemies drove him into the position of Prime Minister where the purposes of G-d were fulfilled. Your enemies can drive you into the position of blessing if you will release your faith in Messiah Yeshua, the LAMB of G-d, Who bought you with the BLOOD of the everlasting Passover. Love G-d and live for Him. If you are following His purpose for your life, your enemies will drive you to a better position. PRAY: Ask G-d to smite Satan, to turn the situation around which has been designed against you by the enemy, and to use it for your promotion to the glory of G-d. There will be a performance unto you of the thing spoken to you by the LORD because you believed! START PRAISING G-D! I trust this teaching will help you. Your friend, Prince Handley Baruch haba b'Shem Adonai. Podcast time: 7 minutes, 9 seconds Copyright 2009 Prince Handley All rights reserved. _________________________________________ Real Miracles ResourcesPrince Handley BooksFree Bible & Rabbinical StudiesFAST READS24/7 Prince Handley Blogs, Podcasts & Teachings _________________________________________________  Handley WORLD SERVICES Incorporated Box 1001 Bonsall, California 92003 USA NOTE: Scroll down for ALL previous podcasts.