Podcasts about sovev

There's lots of talk about looming elections, so today we'll talk about voting in Hebrew. Guy also explains how it's connected to the word for finger - אצבע. Hear the All-Hebrew Episode on Patreon   New Words and Expressions: Lehatsbi'a – To vote – להצביע Etsba, etsba'ot – Finger, fingers – אצבע, אצבעות Lehatsbi'a al mashehu – To point at something – להצביע “Ein lachem adayin zchut hatsba'a” – You still don't have the right to vote – אין לכם עדיין זכות הצבעה “Aval yesh lachem zchut hashpa'a” – But you do have the right to influence – אבל יש לכם זכות השפעה Hatsbaa le-mishehu – Voting for someone – הצבעה למישהו Le-mi / avoor mi ata matsbi'a – Whom do you vote for? – למי / עבור מי אתה מצביע Hatsba'a ba bchirot – Vote in the elections – הצבעה בבחירות Hatsba'a al hahachlata – Vote on a decision – הצבעה על ההחלטה Lehatsbi'a al mashehu – Pointing at something – להצביע על משהו “Ani rotse lehatsbi'a al ha-gormim ha-hashuvim” – I want to highlight the key factors – אני רוצה להצביע על הגורמים החשובים Hatsbaa chashait – Secret ballot – הצבעה חשאית Neged – Against – נגד Be'ad – For – בעד Aval be-hatsba'ah – You need to raise your hand first – אבל בהצבעה Matsbi'a – Voter (m.) / He is voting – מצביע Matsbi'ah – Voter (f.) / She is voting – מצביעה Sovev oto al ha-etsba haktana shelo – He has him wrapped around his little finger – סובב אותו על האצבע הקטנה שלו Be eser etsbaot – On his own, without getting any help – בעשר אצבעות Notnim lo etsba, hu rotse et kol hayad – You give him a finger, he wants the whole hand (Give someone an inch and they'll take a mile) – נותנים לו אצבע, הוא רוצה את כל היד Itsboo'a – Fingering (music) – איצבוע Etsba'on – Thimble – אצבעון   Playlist and Clips: Uzi Hitman – Eser Etsbaot (lyrics) Ruti Navon – Bein Ha-etsba'ot (lyrics) Yinon Magal Ep. No. 304 about neged HEB

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The unification of Sovev and Memaleh can also be understood as corresponding to the names Havaye and Elokim. This unification makes it possible to live within time and space but not prioritize the material world as an end unto itself. Chapters 4 and 5 of the maamar.

13 Iyar | Day 173 | Leap Year Memale and Sovev: Two modalities of divine light -- 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

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Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities. ★ Support this podcast ★

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities. ★ Support this podcast ★

Esta faixa foi extraída do CD FESTA JUDAICA, contendo as mais conhecidas e alegres músicas do repertório judaico para sua festa de Bar e Bat Mitsvá, casamento, e muito mais. Sucesso! FICHA TÉCNICA Voz: Shimon Lavie Arranjos, piano, sintetizador, derbake e direção musical: Eduardo Felenbok Trompete: José Granata Flugelhorn: Oscar Serrano Saxofone alto e clarineta: Luis Alberto “Chachi” Ferreira Bateria: Ezequiel Finger Projeto gráfico: Dagui Design Masterização: Domínio Digital Produção executiva: Jairo Fridlin Realização: Editora e Livraria Sêfer Ltda. Acompanhe as letras com a pronúncia fonética e breve tradução para o português, para você cantar junto e se deliciar: Chassene Valtz (Ch. Tauber – Ivanovitch) Kum tantz mit mir unzer valtz fun amol, Guehat nor mit dir hob ich lib on a tzol. Tzum ershtn mul ven ich hob dich derzen, Gueshpilt hot men dan, undzer valtz azoi shein. Tzvei iungue hertzer mir zenen guevein, Libe, guefiln umshuldik un rein. Guedrikt hob ich dich azoi hertzlich tzu mir, Zich ainguelibt bald in dir. Vem, minha amada, dança comigo esta valsa como no passado. -- Bissale Mazel (tradicional) Vi nemtmen a bissale mazel, vi nemtmen a bissale glik, Dos reidale zol zich shoin dreien unnemtem main mazl tzurik. Di velt iz varshafn guevorn far ale mentshn glaich Vi nemtmen a bissale chotchas a bissale, Vi nemtmen a bissale glik. Onde estará a minha sorte e a minha felicidade? Ela está na roda da vida, que as traz e as leva Para todos os homens, que são todos iguais. -- Hafindjan (Ch. Chefer – tradicional) Harúach noshévet krirá, nossifa keissam lamdurá, Vechach bizroót argamán, baeshliaale kecorban. Haesh mehavhévet, shirá melavlévet, Sovev lo sovev hafindján. O vento frio sopra, coloquemos mais lenha na fogueira, e vamos cantar enquanto o café não vem. Passa, passa o bule! -- Shoshana (Ch. Chefer – tradicional) Shoshana, Shoshana, Shoshana, Iarêach nissá el anán, Kamôhu eláich, Shoshana, Baiám od iaflig capitán. Haia iám soer, hatoren charac, Chartom hasfiná kimat venish'chac, Ach Ioske al col hainián hitgaber, Vezémer aliz co zimer. O mar está agitado, o mastro do navio quase se partiu, Mas o que importa é que a Shoshana me aguarda no porto. -- Tumbalalaica (A. Elstein – tradicional) Shteit a bocher un er tracht, Tracht un tracht a gantze nacht Vemen tzunemen un nisht farshemen Tumbala tumbala tumbalalaica Tumbala tumbala tumbalalaica Tumbalalaica shpil balalaica Tumbalalaica freilach zol zain. A noite inteira, um rapaz estava decidindo com qual namorada se casar, Tocando sua Balalaica cheio de alegria.

Vi står midt i en manderevolution. Så hvad det egentlig vil sige, at være mand i dag? Er der stadig plads til at være maskulin? Hvordan har MeToo ændret hverdag og fest på arbejdspladserne? Og hvordan påvirker samtalen om køn, samtykke grænser og ligestilling vores sexliv og intime relationer? For efterdønningerne af MeToo skaber ikke bare grænser, men også nye, spændende mulighedsrum. Medvirkende: Christian Groes - Kønsforsker, antropolog og lektor på Roskilde Universitet. Været: Emma Elisabeth HoltetSee omnystudio.com/listener for privacy information.

15 Iyar | Day 145 Memale and Sovev: Two modalities of divine light -- 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

Predikaren eller Kohelet ses ibland som Bibelns dysterkvist. Men Natalie Lantz hör en radikal filosof som slungar ur sig glödande provokationer i en tillvaro präglad av fåfänglighet. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.הֲבֵ֤ל הֲבָלִים֙ אָמַ֣ר קֹהֶ֔לֶת הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל׃מַה־יִּתְרֹ֖ון לָֽאָדָ֑ם בְּכָל־עֲמָלֹ֔ו שֶֽׁיַּעֲמֹ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃דֹּ֤ור הֹלֵךְ֙ וְדֹ֣ור בָּ֔א וְהָאָ֖רֶץ לְעֹולָ֥ם עֹמָֽדֶת׃וְזָרַ֥ח הַשֶּׁ֖מֶשׁ וּבָ֣א הַשָּׁ֑מֶשׁ וְאֶ֨ל־מְקֹומֹ֔ו שֹׁואֵ֛ף זֹורֵ֥חַֽ ה֖וּא שָֽׁם׃הֹולֵךְ֙ אֶל־דָּרֹ֔ום וְסֹובֵ֖ב אֶל־צָפֹ֑ון סֹובֵ֤ב סֹבֵב֙ הֹולֵ֣ךְ הָר֔וּחַ וְעַל־סְבִיבֹתָ֖יו שָׁ֥ב הָרֽוּחַ׃ Tomhet, idel tomhet,Säger Kohelet,tomhet, idel tomhet,allt är tomhet.Släkte går och släkte kommer,jorden är evigt densamma.Solen går upp och solen går ner,så skyndar den tillbakatill platsen för sin uppgång.Vinden blåser åt söder,så slår den om mot norr,ständigt slår vinden om,slår om och vänder igen. Kohelets ord ljungar svavelosande över Stockholms silhuett. I min hand håller jag ett litet visitkort av alabasterfärgat papper, texten har jag valt med stor omsorg. På kortet står ett citat med kolsvarta hebreiska bokstäver: ”Sovev sovev holech ha-ruach, ständigt slår vinden om”, och under, på svenska: Natalie Lantz, filolog och samtidsuttolkare. Som existentiell konsult skulle jag genom min nystartade firma Exegetic Entertainment minsann påminna stadens pampar om deras brist på originalitet. Jag skulle träda in i styrelserummen och förkunna: ”'Det finns ingenting nytt under solen. Säger man om något: 'Det här är nytt!' så har det ändå funnits före oss, alltsedan urminnes tid.'”Jag tittar ut över civilisationens landvinningar: konferenspalatsen, tunnelbanorna, gatunäten. Lyftkranar böjer sig som betande urtidsdjur över staden. Människorna rinner ut ur hissar, mötesrum, korridorer. I city hålls en prisceremoni; en poet och en partikelfysiker ska få medalj ur kungens hand. Intill mig fräser en espressomaskin. I det oupphörliga flödet bekänner ännu en kulturskribent sin tro, det kallas för en ny våg; nu vill alla vara med och återförtrolla världen. ”Allt är fåfänglighet!” skallar Kohelet genom 1917 års bibelöversättning.Predikaren heter den i svensk översättning, Kohelet på hebreiska, och den är min bok genom livet. När jag går vilse i tidsandans upphetsning söker jag tröst i ifrågasättandet av den rådande ordningen. Kohelet är den som förstör festen, som förmörkar stämningen genom avslöjanden som ingen står ut med att höra när vinet flödar och samhällsmaskineriet snurrar på.Kohelet ingår i Hebreiska bibelns vishetstexter och kan liknas vid en filosofisk betraktelse över livets villkor. Den som talar är självutnämnd kung av Jerusalem. Han har experimenterat med livsvillkoren och vill lägga fram sina slutsatser, rentav ge råd för hur man ska kunna stå ut med det vidunderliga: att allt är ett jagande efter vind och att döden tillslut sliter av mödans silvertråd. ”Nåväl”, säger han, ”då vill jag pröva på glädjen och njuta livets goda.” Han dricker vin, griper sig an med stora företag, bygger hus och anlägger trädgårdar. Allt vad hans ögon begär låter han dem få, kvinnor och åter kvinnor. Men så vänder han blicken mot allt han har utfört, och ser att det inte finns någon vinst under solen. Inte ens visheten lönar sig, eftersom den vise och dåren går samma öde till mötes.Förbittring, pessimism och uppgivenhet brukar tillskrivas Kohelet, men jag hör en radikal filosof som med glödande hån slungar ur sig poetiska provokationer mot tanken om den gudomliga lagbundenheten. ”Solen går upp och solen går ner, så skyndar den tillbaka till platsen för sin uppgång.” Genom den egyptiska mytologin rullar skarabén sitt dyngklot, såsom gryningssolen rullas över himlavalvet; om dagen stretar den turkosskimrande skalbaggen med klotet, om natten vänder den åter till sin jordhåla. Dygnets himlaspel är för Kohelet en meningslös upprepning. Ändå slår han fast att människan kan finna glädje i arbetet och i all sin möda. Det är en radikal ansats. För att vilja upprepningen krävs mod, skriver Kirkegaard. Kohelet stiger upp ännu en gryning och färdas närmare sin död under den blinda, brutala solen.Tanken på förgänglighetens cirkulära skådespel skiljer sig radikalt från idén om tidens goda förlopp i Första Mosebok, där himlaljusen som tänds och släcks är en omistlig del av skapelseberättelsens progression mot de sju dagarnas fullbordande. Även om Kohelet använder samma gudsnamn som i skapelseberättelsen, Elohim, är det inte en reflektion av samma gudsbild. I första kapitlet av skapelseberättelsen frambringar Elohim allt som är till och kröner sitt verk med skapandet av människan, som han sätter som härskare över jorden. Men Kohelets Elohim förefaller vara en sadistisk kosmisk kraft som pålagt människan att ägna sig åt ett ont, lönlöst arbete helt utan förmåga att begripa eller styra de naturlagar som hela tiden upprepar sin meningslösa cykel.En evig vind sveper genom samhällsbyggena. Redan i inledningsverserna känns ett drag av luft i rörelse. Havel havalim översattes i Bibel 2000 till ”tomhet, idel tomhet”, men uttrycket kan hellre översättas till ”flyktighet, idel flyktighet.” Ordet hevel indikerar en hastigt försvinnande utandning som den rykande andedräkten en kall vinterdag. Ett livstecken eteriskt som hastigt skingrande ånga. Hevel är som en zeitgeist: förgänglig, undanglidande, flyktig men ändå helt avgörande för historieförloppet – den är susningen som retar och oroar strukturerna. Min hand sluter sig om visitkortet: ”Sovev sovev holech ha-ruach, ständigt slår vinden om.” Någonting rör sig i atmosfären, visserligen osynligt, men med substans och verkningskraft: ruach, betyder ”vind” eller ”ande” i bemärkelsen livgivande andedräkt. I skapelseberättelsen är det ruach elohim, gudsvinden som sveper fram över vattnet strax innan ljuset blir till. Även om Kohelets vind ständigt slår om, utgör den motsatsen till den undflyende utandningen hevel. Den turbulenta ruach kan sägas beteckna de ständigt växlande livsvillkoren, de okontrollerbara naturkrafterna, det kosmiska skådespelet. Mitt i det eviga kretsloppet dånar en virvelvind, på samma gång livgivande som utplånande.Det finns något nietzscheanskt över Kohelets erkännande och därmed bejakande av livsvillkorens grymhet. I den Glada vetenskapen skriver Nietzsche: ”Existensens eviga timglas ska vändas och vändas igen – och du själv på samma gång, du lilla stoftkorn i stoftet!””Män och kvinnor av idag!” påbörjar jag mejlet som ska marknadsföra mig som samtidsuttolkare. ”'Ingen har makt över vinden, ingen kan hejda vinden' För er som tror att er egen samtid är historiens höjdpunkt, låt mig nu avslöja: seklernas pendel är blytung och molande som en förnekad gud och den kommer att krossa er alla. Ingenting kommer att bli kvar åt evigheten att skriva hem om.'”Men trots vackert visitkort och det här oemotståndliga marknadsföringsbudskapet, tvingades jag att lägga ner verksamheten omgående på grund av grav missbedömning av kundunderlagets mottaglighet för mitt budskap om att vinden ständigt slår om och att också den insikten – är förgänglig.Natalie Lantz, doktor i hebreiska bibeln och kulturskribent

Mikkel "Tommy" Beckmann og Svenne får besøg af en fælles bekendt, der har spillet på hold med alt fra Ken Fagerberg i Horsens, til Jesper Grønkjær i FCK. Der er røverhistorier om begge spillere, og så vender det legendariske "Boks eller Bagdel" spørgsmål tilbage i programmet.Svenne og Becks kæmper desuden om hvem der skal Full Body vokses og spraytanes med "Dark Ash" i denne uges Superligarunde. Der er en ny hættetrøjeregel på gaden og en undtagelse til reglen om lange strømper. Og så får musikquizzen et overraskende udfald.Breaking: Der er også kæmpe konkurrencealarm i FART PÅ universet, hvor lyttere kan vinde en limited "DET SKAL SGU VÆRE HÅRDT, BECKMANN" hættetrøje eller mulepose. Tjek Bold.dks instagram for hvordan.Podcasten er bragt i samarbejde med Bwin. Hosted on Acast. See acast.com/privacy for more information.

Så er torsdagens podcast fra Morgen på Radio 100 klar til dig. Vi taler om Annes sengedilemma, om man må kommentere på sine venners kørsel, når man får et lift og så taler vi om porer og horeri, mens vi dykker ned i de kulørte blade! Dine værter er: Anne Lavendt, Oliver Routledge og Jacob Wilson.

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.ג. וסובב כל עלמין הוא בחי' מקיף בלבד כי היא מעצמיות אוא"ס שלמעלמה מגדר עלמין, ואינו בא בפנימיות ורק בחי' מזלייהו חזי, היינו שהנשמה שלמעלה מהתלבשות בגוף רואה בחי' זו וממנה בא יראה לנשמה המלובשת בגוף, ועל יראה זו נאמר אם אין חכמה אין יראה, כי בחי' זו נמשכת דוקא ע"י התורה, בחי' חכמה שבה שורה אוא"ס. ולכן אין מבטלין ת"ת למצוה שאפשר לעשותה ע"י אחרים. ורק שאם אי אפשר לעשותה ע"י אחרים מבטלים ת"ת מפני שאם אין יראה (תתאה) אין חכמה, וביטול המצוה ה"ז סתירה ליראה תתאה.ד. אך כדי להמשיך אוא"ס ע"י התורה, בחי' חכמה המביאה את היראה, הוא ע"י קדימת קיום המצות בגשמיות, אם אין יראה אין חכמה. וע"ד שישנו בחי' אירוסין, שבו נותנים טבעת שהוא רק בחי' חיצוניות ורק אח"כ יכול להיות הזיווג בפנימיות, ועד"ז צריך להיות קיום המצות בגשמיות, לפני היחוד פנימי שעל ידי התורה. אך קודם מ"ת, לפני שנצטוו על קיום המצות, הי' השפעת אוא"ס בתורה בבחי' אתערותא דלעילא, אך בנ"י ידעו את הרז, שלאחר מ"ת יצטוו בקיום מצות מעשיות ולכן הקדימו נעשה לנשמע.ה. אך גילוי זה שאוא"ס יתגלה בחכמה עילאה הוא על ידי הקדמת ספירת העומר, מהחלון חרמש בקמה, שצריך להחרים ולהפך את הקמה, המידות טבעיים, שיהיו בביטול, ואזי לאחר ימי הספירה באים לחג השבועות, בחי' מסת נדבת ידך, ולא נדבת לבך שהוא בחי' יש מי שאוהב, ונדבת ידך הוא ביטול גמור שהיד נותן מאיליו וממילא. וזהו שבועות נאמר חמץ תיאפנה, כי בשבועות. נזדככו המדות טבעיים, ולכן התנשאות היא התנשאות דקדושה, בחי' לך הוי הגדולה כו'.וזהו וידבר אלוקים גו' אנכי גו' כי במ"ת נמשך מהותו ועצמותו בתורה, וכמה"ש בק"ש והיום גו' אשר אנכי גו' על לבבך גו', על ידי לימוד התורה, אך צריך להקדים עול מצוות שהוא ענין פרשה שניה של קריאת שמע.Support the show

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.ג. וסובב כל עלמין הוא בחי' מקיף בלבד כי היא מעצמיות אוא"ס שלמעלמה מגדר עלמין, ואינו בא בפנימיות ורק בחי' מזלייהו חזי, היינו שהנשמה שלמעלה מהתלבשות בגוף רואה בחי' זו וממנה בא יראה לנשמה המלובשת בגוף, ועל יראה זו נאמר אם אין חכמה אין יראה, כי בחי' זו נמשכת דוקא ע"י התורה, בחי' חכמה שבה שורה אוא"ס. ולכן אין מבטלין ת"ת למצוה שאפשר לעשותה ע"י אחרים. ורק שאם אי אפשר לעשותה ע"י אחרים מבטלים ת"ת מפני שאם אין יראה (תתאה) אין חכמה, וביטול המצוה ה"ז סתירה ליראה תתאה.ד. אך כדי להמשיך אוא"ס ע"י התורה, בחי' חכמה המביאה את היראה, הוא ע"י קדימת קיום המצות בגשמיות, אם אין יראה אין חכמה. וע"ד שישנו בחי' אירוסין, שבו נותנים טבעת שהוא רק בחי' חיצוניות ורק אח"כ יכול להיות הזיווג בפנימיות, ועד"ז צריך להיות קיום המצות בגשמיות, לפני היחוד פנימי שעל ידי התורה. אך קודם מ"ת, לפני שנצטוו על קיום המצות, הי' השפעת אוא"ס בתורה בבחי' אתערותא דלעילא, אך בנ"י ידעו את הרז, שלאחר מ"ת יצטוו בקיום מצות מעשיות ולכן הקדימו נעשה לנשמע.ה. אך גילוי זה שאוא"ס יתגלה בחכמה עילאה הוא על ידי הקדמת ספירת העומר, מהחלון חרמש בקמה, שצריך להחרים ולהפך את הקמה, המידות טבעיים, שיהיו בביטול, ואזי לאחר ימי הספירה באים לחג השבועות, בחי' מסת נדבת ידך, ולא נדבת לבך שהוא בחי' יש מי שאוהב, ונדבת ידך הוא ביטול גמור שהיד נותן מאיליו וממילא. וזהו שבועות נאמר חמץ תיאפנה, כי בשבועות. נזדככו המדות טבעיים, ולכן התנשאות היא התנשאות דקדושה, בחי' לך הוי הגדולה כו'.וזהו וידבר אלוקים גו' אנכי גו' כי במ"ת נמשך מהותו ועצמותו בתורה, וכמה"ש בק"ש והיום גו' אשר אנכי גו' על לבבך גו', על ידי לימוד התורה, אך צריך להקדים עול מצוות שהוא ענין פרשה שניה של קריאת שמע.Support the show

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.ג. וסובב כל עלמין הוא בחי' מקיף בלבד כי היא מעצמיות אוא"ס שלמעלמה מגדר עלמין, ואינו בא בפנימיות ורק בחי' מזלייהו חזי, היינו שהנשמה שלמעלה מהתלבשות בגוף רואה בחי' זו וממנה בא יראה לנשמה המלובשת בגוף, ועל יראה זו נאמר אם אין חכמה אין יראה, כי בחי' זו נמשכת דוקא ע"י התורה, בחי' חכמה שבה שורה אוא"ס. ולכן אין מבטלין ת"ת למצוה שאפשר לעשותה ע"י אחרים. ורק שאם אי אפשר לעשותה ע"י אחרים מבטלים ת"ת מפני שאם אין יראה (תתאה) אין חכמה, וביטול המצוה ה"ז סתירה ליראה תתאה.ד. אך כדי להמשיך אוא"ס ע"י התורה, בחי' חכמה המביאה את היראה, הוא ע"י קדימת קיום המצות בגשמיות, אם אין יראה אין חכמה. וע"ד שישנו בחי' אירוסין, שבו נותנים טבעת שהוא רק בחי' חיצוניות ורק אח"כ יכול להיות הזיווג בפנימיות, ועד"ז צריך להיות קיום המצות בגשמיות, לפני היחוד פנימי שעל ידי התורה. אך קודם מ"ת, לפני שנצטוו על קיום המצות, הי' השפעת אוא"ס בתורה בבחי' אתערותא דלעילא, אך בנ"י ידעו את הרז, שלאחר מ"ת יצטוו בקיום מצות מעשיות ולכן הקדימו נעשה לנשמע.ה. אך גילוי זה שאוא"ס יתגלה בחכמה עילאה הוא על ידי הקדמת ספירת העומר, מהחלון חרמש בקמה, שצריך להחרים ולהפך את הקמה, המידות טבעיים, שיהיו בביטול, ואזי לאחר ימי הספירה באים לחג השבועות, בחי' מסת נדבת ידך, ולא נדבת לבך שהוא בחי' יש מי שאוהב, ונדבת ידך הוא ביטול גמור שהיד נותן מאיליו וממילא. וזהו שבועות נאמר חמץ תיאפנה, כי בשבועות. נזדככו המדות טבעיים, ולכן התנשאות היא התנשאות דקדושה, בחי' לך הוי הגדולה כו'.וזהו וידבר אלוקים גו' אנכי גו' כי במ"ת נמשך מהותו ועצמותו בתורה, וכמה"ש בק"ש והיום גו' אשר אנכי גו' על לבבך גו', על ידי לימוד התורה, אך צריך להקדים עול מצוות שהוא ענין פרשה שניה של קריאת שמע.Support the show

Vi ryger ud på et sidespor, som det åbenbart er umuligt at komme væk fra i dagens podcast. Vi beklager på forhånd.

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.להבין מפני מה יו"ט דפסח ביום הנס (טז, א)להבין מפני מה היו"ט דפסח הוא ביום שנעשה הנס, משא"כ בחנוכה ופורים שהיו"ט הוא ביום המנוחה. ויובן בהקדים ענין ממלא וסובב, שאור הממלא נמשך בסדר והדרגא, משא"כ אור הסובב הסובב שמתגלה רק בבחי' חיצוניות אבל הגילוי הוא שלא בהדרגא והגילוי הוא לכולם בשוה. והנה, בשאר ימים טובים הגילוי הוא מבחי' ממלא, ולכן צריך להיות תחילה הסרת הרע ורק אח"כ יכול להיות המשכת האור, ולכן היו"ט אינו ביום המלחמה אלא אח"כ ביום המנוחה. משא"כ בפסח כתיב "ופסח הוי'", שהגילוי הוא מבחי' סובב, למעלה מהדרגא, ולכן יכול להיות שני דברים אלו ביחד, נגוף למצרים ורפוא לישראל.אך צריך להבין דאם הגילוי הוא מבחי' סובב שלפניו "כחשכה כאורה", מדוע הי' נגוף למצרים. והענין ע"פ המבואר בפרי עץ חיים בענין "עבדים היינו כו' ויוציאנו הוי' אלוקינו" או"א שהלבישו לזרועות דא"א. היינו שאור הסובב מאיר ונמשך ע"י אור הממלא, ומצד התלבשות זו נמשך יציאת מצרים.הים ראה וינוס (טז, ב)"הים ראה וינוס", איתא בשל"ה שהניסה היא העבודה מיראה והריקוד הוא העבודה מאהבה, וכשהמלך מתגלה הנה השר שעבודתו באהבה מתגדל האהבה, ושר שעבודתו ביראה מתגדל היראה. והענין דהנה איתא בפע"ח שבשביעי של פסח הוא לידת הנשמות. והענין, שנשמות ישראל עלו במחשבה, ואז הם בבחי' אחים ורעים לז"א, ונעשים בבחי' יש על ידי בחי' מלכות, בחי' ים, שכמו שהים מכסה על הברואים שבים כך בחי' מלכות מסתיר על האותיות של דבר ה' המחיה את הנברא. והנה, בשמע"צ כשאומרים מוריד הגשם נמשכים הנשמות ברחם הנוקבא, והלידה הוא לאחר ז' חדשים בשביעי של פסח. והנה כדי שיהי' בחי' לידה ופתיחת הרחם צריך להיות המשכה מלמעלה מסדר השתלשלות במדת המלכות, וזהו בחי' "ויולך הוי' את הים ברוח קדים", שעי"ז "הפך ים ליבשה", ואז "ההרים", בחי' חג"ת דאצי', "רקדו" היינו שנכללו באור המקיף, שענין הריקוד הוא עלי' שלא בסדר והדרגא. אך "הים", סיפא דכל דרגין, בחי' העלם, לא יכול להתכלל ורק נתבטל, וזהו "וינוס". וכל זה הוא "מלפני אדון חולי ארץ", גילוי אור הסובב.Sichos.net Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Program 44Soveværelset, sexværelset og mindfull sexHvad bruger man soveværelset til og hvorfor er det et helligt rum, som man ikke må diskutere i? Hvorfor kan det være godt at dyrke sex i et andet rum end soveværelset? Hvad gør, at man kan side fast i en seksuel rutine og hvad kan det gøre at flytte rum? Hvad betyder bevidst seksualitet og hvad skal man gøre for at lære det? Hvad kan man bruge energien til efter en orgasme? Hvad er et forspil egentlig og hvad er grunden til at vi går op i tankerne når vi har sex og hvad gør vi ved det?Hvis du vil i kontakt med os:Ønsker du kære lytter at få belyst et emne så skriv dine spørgsmål på denne e-mail feedback@guddommeligsex.dk og vi vil tage det med i en af programmerneHjemmeside: https://guddommeligsex.dkPodcast: Dialog med UniversetDennis SøndergaardForededrag, privatsessioner og 2-3 dages intenseforløbHjemmeside: dennissoendergaard.dk telefon: 29 16 44 55Uddannelse: https://open2channeling.dkRobert Lubarski:Foredrag og privatsessioner omkring shamanisme, bevidsthed, parforhold og sexualitet Hjemmeside: robertlubarski.com telefon: 29 84 08 44Hvis du vil ha os ud live, så både “Merlin” og Robert Lubarski kan besvarer spørgsmål om kærlighed og sex, så kontakt os.#dennissøndergaard #robertlubarski #guddommeligsex #podcast

Visit www.projectlikkuteitorah.com for more resources and sponsorship opportunities.Ki SiSo-Daf 111 in Tora OhrThe Possuk says when Moshe will count the Jewish people each person should give a half Shekel for Atonement.Moshe like a shepherd strengthens our faith that it should be in an internal and strong way. Moshe accomplishes this through Daas- Giving us knowledge in Hashem like concepts that we are nothing compared to him. This is what it means Ki Sisa Es Rosh-That Moshe “picks up our head”-He gives us knowledge in Godliness so our belief should be in an internal way. Just like it was in the Beis Hamikdash that the Machtzis Hashekel went towards the Sacrifices and there was a fire from above in the shape of a lion which would consume the sacrifices and through this our animal soul was included in Godliness. This is achieved nowadays when we don't have sacrifices through davening when we think about Hashem's greatness and how Hashem is one even after Hashem created the world you will yearn to be included in Godliness.This is what it means To refine silver-1st you think in Psookay Dzimra and Krias Shema about the greatness of hashem and how could I go against him and in each part of davening the course bad is refined until by Shnone esray what is refined is the most subtle bad E.G. that you are an existence and the whole person becomes nullified to Hashem while saying Slach Lonoo- Please forgive us while saying Shmono Esray.This is what it means there is blemish in the Eye which only the Jews regard as a blemish- for a non-Jew for him to think about Hashem and not to effect his mind and heart is Ok as he is rooted in the Achrayim-Just an external energy- He doesn't receive Godliness in a direct way. But for a Jew not to be affected by Hashem's greatness in his mind and heart when routed in Hashem's Essence is a big issue.It says Bshekel Hakodesh without a Vov- Which is the the level of Chesed Hoelyon which arouses us which is higher than Sovev and Mamlay. And then  bring Gold Silver and copper which represents The Korbonos/Davening Good deeds and Torah which brings everything up this influence which comes from above is like a scale when have half on one side and when put something on the other side the thing is raised up. Raises up our work and we are completely refined and the bad itself is transformed the good. It says the poor and rich give all the same as this revelation from above come equal to everyone both those rich and poor in Mitzvos.Short Summary- Moshe Gives us knowledge in Hashem so we can feel nothing compared to him and become nullified thus getting rid of all the bad inside ourselves and have yearning for Godliness and Hashem gives you a revelation from above which inspires the Person. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Visit www.projectlikkuteitorah.com for more resources and sponsorship opportunities.Ki SiSo-Daf 111 in Tora OhrThe Possuk says when Moshe will count the Jewish people each person should give a half Shekel for Atonement.Moshe like a shepherd strengthens our faith that it should be in an internal and strong way. Moshe accomplishes this through Daas- Giving us knowledge in Hashem like concepts that we are nothing compared to him. This is what it means Ki Sisa Es Rosh-That Moshe “picks up our head”-He gives us knowledge in Godliness so our belief should be in an internal way. Just like it was in the Beis Hamikdash that the Machtzis Hashekel went towards the Sacrifices and there was a fire from above in the shape of a lion which would consume the sacrifices and through this our animal soul was included in Godliness. This is achieved nowadays when we don't have sacrifices through davening when we think about Hashem's greatness and how Hashem is one even after Hashem created the world you will yearn to be included in Godliness.This is what it means To refine silver-1st you think in Psookay Dzimra and Krias Shema about the greatness of hashem and how could I go against him and in each part of davening the course bad is refined until by Shnone esray what is refined is the most subtle bad E.G. that you are an existence and the whole person becomes nullified to Hashem while saying Slach Lonoo- Please forgive us while saying Shmono Esray.This is what it means there is blemish in the Eye which only the Jews regard as a blemish- for a non-Jew for him to think about Hashem and not to effect his mind and heart is Ok as he is rooted in the Achrayim-Just an external energy- He doesn't receive Godliness in a direct way. But for a Jew not to be affected by Hashem's greatness in his mind and heart when routed in Hashem's Essence is a big issue.It says Bshekel Hakodesh without a Vov- Which is the the level of Chesed Hoelyon which arouses us which is higher than Sovev and Mamlay. And then  bring Gold Silver and copper which represents The Korbonos/Davening Good deeds and Torah which brings everything up this influence which comes from above is like a scale when have half on one side and when put something on the other side the thing is raised up. Raises up our work and we are completely refined and the bad itself is transformed the good. It says the poor and rich give all the same as this revelation from above come equal to everyone both those rich and poor in Mitzvos.Short Summary- Moshe Gives us knowledge in Hashem so we can feel nothing compared to him and become nullified thus getting rid of all the bad inside ourselves and have yearning for Godliness and Hashem gives you a revelation from above which inspires the Person.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Den britiske komiker Jimmy Carr er kommet i vælten på grund af en joke om romaer i showet 'His Dark Materials' på Netflix. Der er flere danske komikere, der har forsvaret den kontroversielle joke, men der er også andre, der mener, at joken skulle være på blokken. Vi tager diskussionen i studiet. Ifølge en ny dansk undersøgelse stiller vi i høj grad spørgsmål, vi allerede kender svaret på, når vi har sex. En kandidatstuderende i retorik har konkluderet, at det har en "fremmende effekt på samlejet". Men hvorfor egentlig? Vi dykker ned i undersøgelsen og de mange lyde fra soveværelset. Vi skal også omkring Charles Dickens hemmelige noter, en helt særlig møntfod fra Christiania og meget mere. Værter: Ane Cortzen, Mikael Jalving og Gustav Hagild.

“Ashira l'Hashem ki ga'o ga'a”. Onkelus: “geyah al giyusnei”.We know that the neshama descends into this world to achieve things that it could not do in Gan Eden. There. Is had Ahavah and Yiraah, Razto and Shuv. Here, those things are concealed and of a lower quality. So what is gained by coming into this world? “Hamichadesh bituvo”= The maintenance of the world through Mimaleh Kol Almin. This comes from Adon Haniflaos, Sovev kol Almin. The way the neshama reaches dveikus is through its understanding of Elokus. This can only apply to the lower level of Elkous which is present in the world and prvides the neshama with its life force (MMK”A). however, Adon Hanifalos is beyond comprehension (norah sehilos). We can only access that level through Torah and Mitzvos. Krias Yam Suf= Yichud Sovev uMimaleh, as a preparation for Matan Torah.The words of Torah are called susim, because they can help the neshama achieve things it can't reach on its own. This applies to the verbalizing of the words of Torah, even without understanding.However, this only works if a person has Ahavah and Yiraah, which are the “wings” which allow mitzvos to ascend. Mitzvos, and especially Tzedakah= darchei Havayeh, they draw Elokus into this from the very highest levels (rachamim rabim).  With reference to Tzedaka, we often mention both “Mishpat” and “Tzedaka”, which means that we want there to be a Gilui Elkous from the highest levels, but because at that point it is possible for this gilui to go anywhere, we want it to be channeled to BN”Y through Hashem's Gevurah (mishpat). These are achieved by Mitzvos and he avoidance of physical extravagance in ones own physical possessions.One who fulfills the Mitzvos is called “Tzaddik”, because he causes a hashpaah of Or Ein Sof into/through Mitzvos.This is the meaning of yeridah tzarich aliya: through the neshama's descent into this world, it is able to draw down the deepest levels of Hashem's Compassion (Rachamim) through Tefilah, Torah, and Mitzvos.“Ashira l'Hashem ki ga'o ga'a”: Krias Yam Suf= Hamshachas Sovev Kol Almin, which is now accomplished through Torah and Mitzvos, and whose revelation we will experience by Moshiach (then, it was Matan Torah).Torah and Mitzvos reach higher than Ahavah and Yiraah, but still require it.When drawing from the highest levels, we need to ensure that Elokus flows in the fight direction. “Lisusasi b'richvei Paro dimisich rayasi”.“Sus”= Horses= Letters, which are both controlled by the person(s Sechel) but which can transport the neshama to a farther place than it can reach on its own, beyond Sechel. This is through Davening. Ideally, one also needs to be misbonen, at the very leastm in the words themselves. And even all this is not the highest level.There are two kinds of letters: “Female” Letters: those of Tefillah, which function bottom-up, the ascent of Tefillah. “Male” Letters: those which function top-down, draw Elokus into this world. These are the letters of Torah. Through Torah, we bring Hashem Himself into this world. Just as there are letters in Keduash, there are also letters in Kelipah. These are the letters of Devarim Biteilim and Lashon Harah, which drag down our nefesh to a degree it couldn't have descended to on its own and draw down even deeper layers of Kelipah on the neshama (osios zcharim). The Power of Letters/Speech. Two kinds of letters: Tefliah and Torah.Letters of Kedusha, Letters of Kelipah.  Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

“Ashira l'Hashem ki ga'o ga'a”. Onkelus: “geyah al giyusnei”.We know that the neshama descends into this world to achieve things that it could not do in Gan Eden. There. Is had Ahavah and Yiraah, Razto and Shuv. Here, those things are concealed and of a lower quality. So what is gained by coming into this world? “Hamichadesh bituvo”= The maintenance of the world through Mimaleh Kol Almin. This comes from Adon Haniflaos, Sovev kol Almin. The way the neshama reaches dveikus is through its understanding of Elokus. This can only apply to the lower level of Elkous which is present in the world and prvides the neshama with its life force (MMK”A). however, Adon Hanifalos is beyond comprehension (norah sehilos). We can only access that level through Torah and Mitzvos. Krias Yam Suf= Yichud Sovev uMimaleh, as a preparation for Matan Torah.The words of Torah are called susim, because they can help the neshama achieve things it can't reach on its own. This applies to the verbalizing of the words of Torah, even without understanding.However, this only works if a person has Ahavah and Yiraah, which are the “wings” which allow mitzvos to ascend. Mitzvos, and especially Tzedakah= darchei Havayeh, they draw Elokus into this from the very highest levels (rachamim rabim).  With reference to Tzedaka, we often mention both “Mishpat” and “Tzedaka”, which means that we want there to be a Gilui Elkous from the highest levels, but because at that point it is possible for this gilui to go anywhere, we want it to be channeled to BN”Y through Hashem's Gevurah (mishpat). These are achieved by Mitzvos and he avoidance of physical extravagance in ones own physical possessions.One who fulfills the Mitzvos is called “Tzaddik”, because he causes a hashpaah of Or Ein Sof into/through Mitzvos.This is the meaning of yeridah tzarich aliya: through the neshama's descent into this world, it is able to draw down the deepest levels of Hashem's Compassion (Rachamim) through Tefilah, Torah, and Mitzvos.“Ashira l'Hashem ki ga'o ga'a”: Krias Yam Suf= Hamshachas Sovev Kol Almin, which is now accomplished through Torah and Mitzvos, and whose revelation we will experience by Moshiach (then, it was Matan Torah).Torah and Mitzvos reach higher than Ahavah and Yiraah, but still require it.When drawing from the highest levels, we need to ensure that Elokus flows in the fight direction. “Lisusasi b'richvei Paro dimisich rayasi”.“Sus”= Horses= Letters, which are both controlled by the person(s Sechel) but which can transport the neshama to a farther place than it can reach on its own, beyond Sechel. This is through Davening. Ideally, one also needs to be misbonen, at the very leastm in the words themselves. And even all this is not the highest level.There are two kinds of letters: “Female” Letters: those of Tefillah, which function bottom-up, the ascent of Tefillah. “Male” Letters: those which function top-down, draw Elokus into this world. These are the letters of Torah. Through Torah, we bring Hashem Himself into this world. Just as there are letters in Keduash, there are also letters in Kelipah. These are the letters of Devarim Biteilim and Lashon Harah, which drag down our nefesh to a degree it couldn't have descended to on its own and draw down even deeper layers of Kelipah on the neshama (osios zcharim). The Power of Letters/Speech. Two kinds of letters: Tefliah and Torah.Letters of Kedusha, Letters of Kelipah. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

“Ashira l'Hashem ki ga'o ga'a”. Onkelus: “geyah al giyusnei”.We know that the neshama descends into this world to achieve things that it could not do in Gan Eden. There. Is had Ahavah and Yiraah, Razto and Shuv. Here, those things are concealed and of a lower quality. So what is gained by coming into this world? “Hamichadesh bituvo”= The maintenance of the world through Mimaleh Kol Almin. This comes from Adon Haniflaos, Sovev kol Almin. The way the neshama reaches dveikus is through its understanding of Elokus. This can only apply to the lower level of Elkous which is present in the world and prvides the neshama with its life force (MMK”A). however, Adon Hanifalos is beyond comprehension (norah sehilos). We can only access that level through Torah and Mitzvos. Krias Yam Suf= Yichud Sovev uMimaleh, as a preparation for Matan Torah.The words of Torah are called susim, because they can help the neshama achieve things it can't reach on its own. This applies to the verbalizing of the words of Torah, even without understanding.However, this only works if a person has Ahavah and Yiraah, which are the “wings” which allow mitzvos to ascend. Mitzvos, and especially Tzedakah= darchei Havayeh, they draw Elokus into this from the very highest levels (rachamim rabim).  With reference to Tzedaka, we often mention both “Mishpat” and “Tzedaka”, which means that we want there to be a Gilui Elkous from the highest levels, but because at that point it is possible for this gilui to go anywhere, we want it to be channeled to BN”Y through Hashem's Gevurah (mishpat). These are achieved by Mitzvos and he avoidance of physical extravagance in ones own physical possessions.One who fulfills the Mitzvos is called “Tzaddik”, because he causes a hashpaah of Or Ein Sof into/through Mitzvos.This is the meaning of yeridah tzarich aliya: through the neshama's descent into this world, it is able to draw down the deepest levels of Hashem's Compassion (Rachamim) through Tefilah, Torah, and Mitzvos.“Ashira l'Hashem ki ga'o ga'a”: Krias Yam Suf= Hamshachas Sovev Kol Almin, which is now accomplished through Torah and Mitzvos, and whose revelation we will experience by Moshiach (then, it was Matan Torah).Torah and Mitzvos reach higher than Ahavah and Yiraah, but still require it.When drawing from the highest levels, we need to ensure that Elokus flows in the fight direction. “Lisusasi b'richvei Paro dimisich rayasi”.“Sus”= Horses= Letters, which are both controlled by the person(s Sechel) but which can transport the neshama to a farther place than it can reach on its own, beyond Sechel. This is through Davening. Ideally, one also needs to be misbonen, at the very leastm in the words themselves. And even all this is not the highest level.There are two kinds of letters: “Female” Letters: those of Tefillah, which function bottom-up, the ascent of Tefillah. “Male” Letters: those which function top-down, draw Elokus into this world. These are the letters of Torah. Through Torah, we bring Hashem Himself into this world. Just as there are letters in Keduash, there are also letters in Kelipah. These are the letters of Devarim Biteilim and Lashon Harah, which drag down our nefesh to a degree it couldn't have descended to on its own and draw down even deeper layers of Kelipah on the neshama (osios zcharim). The Power of Letters/Speech. Two kinds of letters: Tefliah and Torah.Letters of Kedusha, Letters of Kelipah. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

“Vayiru ha'am es Hashem v'yaaminu b'Hashem uviMoshe avdo”.Q: why does fear precede faith?There are two manifestations of Hashem that are referred to by the name Havayeh. Havayeh d'Lisatah= Miamleh Kol Almin= Alma d'Isgalya= the way Hashem invests Himself into creation=nature= land.Havayeh d'Lieilah= Sovev Kol Almin= Ratzon= Alma d'Iskasya= the way Hashem is beyond creation= miracles=water. This is the level that Paroh did not believe in, which the plagues came to rectify. In our Avoda, this means that in order to recognize the aspect of Hashem that is beyond nature, we need to have bittul, Sur MeRah, and also positive action, Vaaseh Tov.Kris Yam Suf= the recognition that Hashem is really beyond nature (hafach yam layabasha). We are able to know, and therefore fear the Lower Havayeh. But through Moshe (raya mehemna) we can access our faith in the Higher Havayeh, even while living in this world (yichud beis Havayos).These days, there is no Joy, i.e. no knowledge of the levels of Elokus that are not invested in creation, which we can only relate to in a way of Emunah. However, when Moshiach comes, we will experience these higher levels in a direct, experiential way (ayin b'ayin). After the experience of KRias Yam Suf, the BN”Y didn't want to leave, i.e. didn't want to return to the world. Moshe forced them to do so, so they could do the avodah bottom-up (masaos, Seforas Haomer) to be able to receive the Torah.Two types of Havayeh.Moshe= Rayah Mehemnah.Moshiach= from Faith to direct experience. “Az yashir Moshe….. vayomru: ashirah l'Hashem ki ga'o ga'a, sus v'rochvo rama bayam”Q: What's the inner meaning of Krias Yam Suf? Galus/Geulas Mitzrayim exists for every person, and basically means that we come to have an understanding and appreciation of Hashem through davening. There are two main modes in which Hashem relates to the world: Sovev and Mimaleh, or ALDIS”K and ALDIS”G. The former is the way Hashem is beyond our world and is the  reality of Bittul. The latter is the way Hashem is invested in this world, and is the reality of Yeshus.There are two modes of Davening/connecting this world to Elokus:The way of the Kohen, who draws down Elokus into this world (from ALDIS”K to ALDIS”G) through the Brachos of Shemoneh Esreh. This was the Avodah of Moshe, who drew Elokus into this world (ALDIS”G) from his position of ALDIS”K. (Although it seems Moshe has aspects of both kinds of Avodah, see below.)The way of the Levi, who ascends above this world and even above Sovev Kol Almin, through his deep ecstasy, achieved through Pesukei Dezimrah. This can be compared to the ecstasy achieved through music: one is beyond the level of analyzing the music; one loses themselves entirely. This is the level of Reusah Delibah, which reaches Hashem Himself and is therefore beyond reason. This is the meaning of “ashirah laHashem ki ga'o ga'a”, i.e. one connects through “song” to the level of Hashem that is beyond the “beyond”.  Galus/Geulas Mitzrayim is not only a historical reality, but a spiritual reality in every person.The Avodah of the Kohen and the Levi.The paradox of language (Osios): they reveal as they conceal, and vice versa. (Gilui=Tzimtzum).  Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

“Vayiru ha'am es Hashem v'yaaminu b'Hashem uviMoshe avdo”.Q: why does fear precede faith?There are two manifestations of Hashem that are referred to by the name Havayeh. Havayeh d'Lisatah= Miamleh Kol Almin= Alma d'Isgalya= the way Hashem invests Himself into creation=nature= land.Havayeh d'Lieilah= Sovev Kol Almin= Ratzon= Alma d'Iskasya= the way Hashem is beyond creation= miracles=water. This is the level that Paroh did not believe in, which the plagues came to rectify. In our Avoda, this means that in order to recognize the aspect of Hashem that is beyond nature, we need to have bittul, Sur MeRah, and also positive action, Vaaseh Tov.Kris Yam Suf= the recognition that Hashem is really beyond nature (hafach yam layabasha). We are able to know, and therefore fear the Lower Havayeh. But through Moshe (raya mehemna) we can access our faith in the Higher Havayeh, even while living in this world (yichud beis Havayos).These days, there is no Joy, i.e. no knowledge of the levels of Elokus that are not invested in creation, which we can only relate to in a way of Emunah. However, when Moshiach comes, we will experience these higher levels in a direct, experiential way (ayin b'ayin). After the experience of KRias Yam Suf, the BN”Y didn't want to leave, i.e. didn't want to return to the world. Moshe forced them to do so, so they could do the avodah bottom-up (masaos, Seforas Haomer) to be able to receive the Torah.Two types of Havayeh.Moshe= Rayah Mehemnah.Moshiach= from Faith to direct experience. “Az yashir Moshe….. vayomru: ashirah l'Hashem ki ga'o ga'a, sus v'rochvo rama bayam”Q: What's the inner meaning of Krias Yam Suf? Galus/Geulas Mitzrayim exists for every person, and basically means that we come to have an understanding and appreciation of Hashem through davening. There are two main modes in which Hashem relates to the world: Sovev and Mimaleh, or ALDIS”K and ALDIS”G. The former is the way Hashem is beyond our world and is the  reality of Bittul. The latter is the way Hashem is invested in this world, and is the reality of Yeshus.There are two modes of Davening/connecting this world to Elokus:The way of the Kohen, who draws down Elokus into this world (from ALDIS”K to ALDIS”G) through the Brachos of Shemoneh Esreh. This was the Avodah of Moshe, who drew Elokus into this world (ALDIS”G) from his position of ALDIS”K. (Although it seems Moshe has aspects of both kinds of Avodah, see below.)The way of the Levi, who ascends above this world and even above Sovev Kol Almin, through his deep ecstasy, achieved through Pesukei Dezimrah. This can be compared to the ecstasy achieved through music: one is beyond the level of analyzing the music; one loses themselves entirely. This is the level of Reusah Delibah, which reaches Hashem Himself and is therefore beyond reason. This is the meaning of “ashirah laHashem ki ga'o ga'a”, i.e. one connects through “song” to the level of Hashem that is beyond the “beyond”.  Galus/Geulas Mitzrayim is not only a historical reality, but a spiritual reality in every person.The Avodah of the Kohen and the Levi.The paradox of language (Osios): they reveal as they conceal, and vice versa. (Gilui=Tzimtzum). Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Sara har selv en fornemmelse af, at hun ikke er i særlig god kontakt med sin krop og dens signaler. Hun vælger derfor at føde hjemme for at være i trygge rammer, og fødslen går langt bedre end hun havde forventet.

Corona-lockdown 2.0 har tvunget Nosferatu til at kigge indad mod hjemmets fire vægge. Igennem en række afsnit vil vi undersøge hjemmet som kulisse. Hvilke dramaer udstiller sig i hjemmet, og hvilken fortælling knytter sig til de forskellige rum? Denne gang kigger vi nærmere på soveværelset i ‘The Boys in the Band', ‘Euphoria', ‘Sex Education' og ‘Peter Pan'. Værter: Ida Pedersen, Lennon Dikov og Nanna Schmidt Nordestgaard

I januar 2011 rystede et blodigt drab hele Danmark. En enlig 42-årig landmand blev fundet brutalt myrdet i sin egen seng. Det startede en efterforskning, som gik i mange retninger. For havde manden fjender? Var det et hjemmerøveri? Eller skulle løsningen findes lige for næsen af efterforskerne? Medvirkende: Tidligere drabschef Kurt Kragh, forsvarsadvokat Mette Grith Stage, kriminaltekniker Bent Hytholm Jensen og professor i retsmedicin Hans Petter Hougen. Vært, krimireporter Stine Bolther.

Recorded Live at Rohr Chabad NDG in Montreal, Canada on May 23, 2018 --- Send in a voice message: https://anchor.fm/kabbalahforeveryone/message Support this podcast: https://anchor.fm/kabbalahforeveryone/support

Support the show (http://www.jewishndg.com/donate)

Lægerne fortalte Ronnie at han aldrig ville komme til at gå igen. Det tog blot Ronnie 6 måneder at modbevise dem og siden har han ikke set sig tilbage med sin virksomhed Geekd. Indlægget Geekd – Fyldte soveværelset med 3 paller varer blev først udgivet på Iværksætterhistorier.

Soveværelser kan bruges til meget − også til at sove i. Det bliver ofte brugt til mange andre aktiviteter, og indretningen gør mange rigtigt meget ud af. Der er mange hensyn at tage til indretningen, men hvad er vigtigt, hvis vi ser på soveværelset ud fra, at man skal sove i rummet? Det fortæller søvnspecialisten Birgitte Hinz om.

I dagen episode har vi i vores reflektion over ugen et vigtigt budskab samt en stund hvor vi lader jer lyttere, komme ind under huden på os og hvad vi tidligere og til tider stadigvæk døjer med. Vi snakker om pinlige historier og hvordan ens tilgang til "prep" skal være

VaAchaltem Achol 5738, Class One. This Ma’amar is a Hemshech to Layehudim of Purim. This class is on the last part of the Ma’amar that deals with Purim. Purim is very special now but will be (even more) special even after Moshiach comes, because it is from the highest and reaches the lowest. First the Megilla: on the one hand there isn’t a single mention of Hashem’s name, on the other hand it is higher than any level of revealed G-dly light. This is true of Purim as a whole, on the one hand it is higher than reason עד דלא ידע on the other hand it comes into Galus itself. This is true of the two extremes about the name אחשוירוש which means אחרית וראשית שלו that are brought into time. This is true also of (the two extremes regarding) הלכות תושבע”פ אינן בטלים לעולם on the hand “cold dry” Halachos, on the other hand it actually changes the physical because its source is from Ratzon. But Liasid, Purim will be much higher; what is now אמונה will be then ידיעה and there will be a much higher אמונה (MiMalei Sovev and higher than Sovev). This is initiated by the work we do now especially in the times of Galus!!

I dagens udsendelse er der ingen der er passive aggressive, til gengæld så snakker vi om størrelsen har noget at sige og det er ikke på den sleske måde. Derudover har vi haft besøg af både Rasmus Seebach og Clara som begge er aktuelle med nye singler.

Hvorfor nedprioriterer man det muligvis vigtigste rum i sin nye lejlighed? Soveværelsets vigtighed må aldrig fornægtes, og afsnittet indeholder et hav af klokkeklare holdninger til sengens bredde, lagnets materiale, den rette belysning og mindre glæder, der fylder dit soveværelse med god energi.

Likkutei Torah Mizmor Shir Chanukas Habayis #3: This class was presented on Wednesday Parshas Kedoshim, 3Iyar, 5779, May 8, 2019 at the Ohr Chaim Shul, Monsey, NY

Likkutei Torah Mizmor Shir Chanukas Habayis #2: This class was presented on Tuesday Parshas Kedoshim, 2Iyar, 5779, May 7, 2019 at the Ohr Chaim Shul, Monsey, NY

Tehilim Perek 119: Letter Samech Hello everybody, I’m Rabbi Shaya Sussman, covering the entire TANACH one perek at a time. Today’s Nach Daily we’ll discuss the letter Samech. Samech represents Semicha, getting up after a fall. Samech, which is shaped like a circle, also stands for Sovev, to surround. In a deeper sense it refers to the Somech HaGadol, the One on Whom the world is completely reliant, Hashem. In Ashrei we read that Hashem is “Somech le’kol hanoflim, Hashem picks up all the fallen people.” Each time that we have a Nefila, fall to a low place, we can rely on Hashem to pick us up. The previous letter, Nun, which denotes Nefilah, falling, is the only letter not mentioned in the Ashrei prayer. We skip it and go straight to the Samech because every descent is for the purpose of ascent, and Hashem is using it as a means to draw us closer. The first time that the Samech appears in the Torah in the beginning of a word is “Shem echad Pishon, hu haSovev es kol ha’aretz Hachavila – One name of a river flowing from Gan Eden [Garden of Eden] is Pishon , which surrounds the entire land of Chavila.” Kabbalistically, the round shape of the Samech reminds us that when Hashem created the world, He was “metzamtzem His Elokus, He constricted His Light” so that creation could take place. This Light was equally limited and refracted in all areas, represented by the circle which indicates that His Light was equally spread out in all directions. There was no one single area which received more than the others. This corresponds to Hashem’s name of HaMakom, the Place. The world was created within the chalal penuy, vacated space, which was made at the time of the original tzimtzum, constriction, of Hashem’s Presence. All this is represented by the shape of the Samech. The circle shape also reminds us that Hashem’s Light is Sovev and malei kol ha’olamim, surrounds and fills all the worlds. Just as God has no beginning and end, so too the circle has no beginning and end. Ultimately, we can’t comprehend God’s ways, which are beyond anything that we can possibly fathom. The circle is like a fence, closed on all sides for protection. So too Hashem is Somech Am Yisrael and is constantly being Sovev us, surrounding and protecting the Jewish nation as a fence protects a garden. Hebrew words indicating enclosure and protection begin with a Samech. Examples of this are: Sagira, blocked off, Sagur, closed, Sod, secret, Sof, end, and Seser, hidden. The Yetzer Hara is called the Sam’al, because he wants to close us off and prevent us from achieving our missions in this world. Samech has the numerical value of 60, which represents protection. It is said of King Shlomo that he had 60 armed men surrounding his bed at night. The Birkas Kohanim blessing, known as the Brocha of Protection, contains 60 words. Last but not least, we mentioned in a previous class that the second set of letters all have lower letter counterparts. The counterpart of the Samech, whose numerical value is 60, is the Vav, the letter of connection, with the value of 6. The Vav has the “koach ham’echad, the ability to join things together and make them one.” This is precisely the power of the Samech, as an enclosure brings different things together. In the next episode of Nach Daily we’ll be taking a look at the Ayin. Thank you for listening, and have a wonderful day.

Stump the Rabbi - Rabbi Yossi Paltiel What is the difference between Hashem being “memale kol almin” and “sovev kol almin”, and what difference does it make to us? To ask a question and for more answers visit: http://stumptherabbi.org/ This project was made possible by The Chanin Fund Reliable Fast Cash, LLC http://reliablefastcash.com/ Rabbi Yossi Paltiel http://insidechassidus.org 115 photo: http://elinatrance.com/

This week it’s election day, so we’ll talk about voting in Hebrew and learn how it’s connected to the word for finger, etsba. New words & expressions: Etsba, Etsba’ot – אֶצְבָּע, אֶצְבָּעוֹת Etsbaot li eser yesh, kol davar bonot hen – אֶצְבָּעוֹת לִי עֶשֶׂר יֵשׁ, כֹּל דָּבָר בּוֹנוֹת הֵן Lehatsbia, lehatsbia al mashehu – לְהַצְבִּיעַ, לְהַצְבִּיעַ עַל מַשֶּׁהוּ Zchut hatsba’a – זְכוּת הַצְבָּעָה Ein lachem adayin zchut hatsba’a – אֵין לָכֶם עֲדַיִין זְכוּת הַצְבָּעָה Aval yesh lachem zchut hashpaa – אָבָל יֵשׁ לָכֶם זְכוּת הַשְׁפָּעָה Hatsbaa le – הַצְבָּעָה לְ- Lehatsbia le/avur – לְהַצְבִּיעַ לְ-/עָבוּר Avoor mi ata matsbi’a – עָבוּר מִי אָתָּה מַצְבִּיעַ Le-mi at matsbi’ah – לְמִי אַת מַצְבִּיעָה Hatsba’a ba-bchirot – הַצְבָּעָה בַּבְּחִירוֹת Hatsba’a al ha-hachlata – הַצְבָּעָה עַל הָהַחְלָטָה Lehatsbia al mashehu – לְהַצְבִּיעַ עַל מַשֶּׁהוּ Ani rotse lehatsbia al ha-gormim – אֲנִי רוֹצֶה לְהַצְבִּיעַ עַל הַגּוֹרְמִים Hatsba’a chasha’it – הַצְבָּעָה חֲשָאִית Hatsba’a be’ad/neged – הַצְבָּעָה בְּעַד/נֶגֶד Aval be-hatsba’a! – אָבָל בְּהַצְבָּעָה! Matsbi’a, matsbi’ah, matsbi’im, matsbi’ot – מַצְבִּיעַ, מַצְבִּיעָה, מַצְבִּיעִים, מַצְבִּיעוֹת Sovev oto al ha-etsba ha-ktana shelo – סוֹבֵב אוֹתוֹ עַל הָאֶצְבָּע הַקְּטַנָּה שֶׁלּוֹ Be-eser etsba’ot – בְּעֶשֶׂר אֶצְבָּעוֹת Notnim lo etsba, hu rotse et kol ha-yad – נוֹתְנִים לוֹ אֶצְבָּע, הוּא רוֹצֶה אֶת כֹּל הַיָּד Itsboo’a – אִיצְבּוּעַ Etsba’on – אֶצְבָּעוֹן   Playlist: Uzi Hitman – Esser Etsba’ot  Ruti Navon – Bein Ha-Etsba’ot