Rav Aharon HaLevi

World of truth
Love and truth come together
Truth is not attached for gain and benefit
Thats what it is
Truth may not lead to love
You can attach to something you see as true
Attachment of love can come from seeing something as true
True love is something seen as absolutely true
Love is a dedication
Entirety of being
Sense of beloved
Depth of connection cannot be observed from outside
Almost impossible to see something as being true and not being connected
Truth resonates my own essence
Part of our psyche
Olam chesed is the beginning of the root to truth
Rambam at beg'g and end of sefer hamada - begins with truth and ends with
All beings have a desire to return
That is love
Love comes from authenticity and truth
Like Rav and Talmid
Relationships are built on truth
Yaakov as an ish emet is the first great lover, most romantic
Elemental relationship, truth and love
Love truth and truthfully love
Western idea is that love and truth are disconnected. One is emotional and one is intellectual.
However, the da'at is that they are both deeply related.

Gd does not award existence and then depart.
Gd creates reality and becomes continuously manifested.
World was not there before
Reality is a creation of the divine
Creating worlds are not a separate entity of Gd
Yaakov is left levado - alone. Like Gd at the end of time.
Lavud means attached, fused
Delineation of images of people are a concept that is unreal
But that is our existence
That is our struggle to cope in this world with all the delineation
Love depends on delineation
Love is not unity
Love is yearning to be together
For 2 products of Hashem and Hashem to become close
Love is bina
Kudsha Brichu Shchinte - Gd is the power that holds together and is the existence of all delineates objects
Shchinte is His spreading out into the world
To give life and entity
To give hierarchical levels
Shchinte is Elohim and Adonai (adon is socket)
Din is the giving of appropriation and allocation to the earned object
Elohim is the distinction and oneness
Elohim aherim is giving separateness and removing relationship from the divine, the ultimate distortion
Derived out of loneliness
Everything becomes estranged
No access to emet
Prophets say it is lies and false
People end up bowing down to their own fear
Comes from losing relation to the infinite
Knowing Gd and his greatness comes from knowing it yourself.
A revelation of atzeilut
Sitra achara is an alternative reality
Commitment to rebellion
Amalek is this image and committed to its own self destruction
Amalek shows that its possible to attack the real reality and show everyone that you can attack Gd's will and presence
Leads to chaos, entropy and the world of lies.
There is only Me. The malchut
Gd even is on the sitra achra
Keeping it all alive
The plagues in mitzrayim are about Pharoah's discovery of the truth of Gd
Kant says that conscience is a discovery of Gd
Once conscience is discovered, then it becomes impossible to repress another
Recognise that Gd is the indwelling Gd
The Master of all
Once discovered, then you become dedicated.
We all have a passion for truth.
This is back at Avraham who was the first to recognise Gd as Adon(-ai).

Chabura

Tonight i'm feeling a bit hampered because i'm slightly tired. I may not be completely here and giving my full attention.

I've been feeling a little useless in the group and wondering whether i'm learning because i don't necessarily have a gauge. My oy gauge is that i don't tend to input as much as everyone else. Is that because of my nature or lack of experience. I do care.

I would like to help people more. I would like to give my advice. I don't want to attack personalities, but sometimes feel a strong urge to scream about my frustrations or because i want to lash out at a situation that i really really really want to help with, but have to bite my tongue and approach from what i see as a less constructive perspective. Thank Gd my patience wins. I think...

I'm a little tired and perhaps don't feel like being here tonight honestly. I'm a little mixed up.

I'm feeling small internal struggles in the beit midrash watching people blow in and out (no disrespect) and feeling a strong sense of being an anchor, which i didn't expect i would ever be.

I also hate Matthew's hair color.

purim - ki tisa - adaloyada

Hi Everyone! Happy Purim! Good Shabbos!

"ADA LO YADA"
What does that mean?
"Until you don't know".
This phrase is normally used on Purim to mean that we drink until we don't
know.

What don't we know?
We don't know the difference between Mordechai and Haman.

So we get drunk enough to not realise the difference between Mordechai and
Haman.
What does that mean?

So there are many events in the Torah where a seemingly bad situation is
described. For example, after the destruction of Sodom and Gomorrah, Lot
flees with his daughters into a cave. Abandoned and all alone, the daughters
believe that they are now the only people left on the planet. In order to
produce babies, the girls feel that their only course of action is to commit
a sin whereby they produce children from their father. That looks pretty bad
- right?

Do you know what came out of this seemingly un-holy union? King David.
Unbelievable, right? How? One of the girls produced a boy by the name of
Moab. Ruth was from the people of Moab (she converted to marry Boaz). Ruth
was the great-grandmother of King David. And we know that the lineage of
King David will bring forth Moshiach. Unbelievable.

Another example is the sin of the Golden Calf in Parashah Ki Tisa. I'm not
on a level yet where I can tell you the goodness that came from such a
despicable act. But this is a perfect example of how you can easily fall
into the trap of believing that a seemingly bad event that happens in the
Torah must obviously and surely have bad outcomes for the Jewish people. But
does it?

I'll take this point to an extreme. The Holocaust was terrible. Did you know
that written into the declaration of independence of the State of Israel
there is a specific point made of the establishment of the state as a direct
result of the Holocaust. The Holocaust was terrible. But according to the
declaration, would we have had the State without the Holocaust? It's
obviously hypothetical, but that's what is written there.

So we get so drunk on Purim that we look at good Mordechai and evil Haman
and we don't know the difference. I was walking with my family down Rehov
Yafo toward the old city a few days ago (on the 14th of Adar). I stopped.
Mamash, I just stopped. I turned to my family and said, Do you realise we
would not be standing here today if it wasn't for the events of Purim!

Do you realise what we don't know on Purim? We don't know how much all the
events of this world, and all the people of this world, good and bad, are
all connected to Gd.

On Purim we realise that everything is connected to Gd.

May we carry that idea forward every day of our lives.

Tefilla - RDK

Review:
3 primary meditations
Drash
Zohar
Ve ani berov chasdecha
2 types of love
Ahavat olam
Yehud of kudsha shchinte
Cosmic reflection
Whats in each of
Manifest reality and expression
Primary essence
Unity b/w more essential reality
Yichud is the undertaking in life
One self, one being, one reality
Prayer is expression of presence and essence
Yichud is the focus
Avraham Yitzchak and Yaakov covered
Then explication of 3 tefilot and their relationship to avot

Tefillot are aligned with avot or korbanot
2 aspects of tefillot
One attachment to source
Another to readiness to give all up
2 modalities
Everything Gd takes me thru is a temporary sojourn
End of ultimate truth
Avot are first 3 brachot of shevach
Giving over to him
Standing here
Modality of expression
Rich variation of touching each tefilla
Tofel is to connect
Tafil is taking strands and intertwining
Yechud HaIla - alignment vessels
Yechuf HaTata - speaks thru it
Perfect oneness
Avot are the merkava - yechud haIla
David Hamelech - yechud hatata (children)
Yaakov responds baruch shem kevod to children
Reality is the divine expression
Essential personality should reflect our characteristics-talents
Integrate with surroundings
We are not separate from our environment
KiTisa is about the yichud and malchut of tiferet
Beauty and divine expression of the malchut-mishkan
The reality of my personhood made by virtue of relationship
Aharon loves you, and you sense love
But the relationship is 2 separate individuals.
Reality of personhood as we mature and go through stages.
Differentiation is just a stage
One entity is there. I am you. You are me.
Couples look like each other.
Darga of tomati -
Anochi is a different sense of reality
Keter includes us by unification
Identity and reality are not separate
This is what was supposed to happen in KiTisa.
But they became self involved, thru avoda zara.
Intellectual contemplation and wholeness of Gd
Gd's coming to be known
Truly
Sharing becomes Yira
Noda is knowing, awareness
Shoshanat Yakov, a flower thats unfolding and blooming
Gd's presence should become known through manifest and 'reality'
Moshe's expresses a lack of bringing shechinah to malchut when he hits rock.
Esther also does not want to enter King's chamber.
But then she enters and the verse only talks about Melech, not Achashverosh.
Esther becomes Shchinte
Moshe is Kudsha Brichu
In the essence there is no change
Essence is no differentiation
Equal presence
Letters are particular parts of expression
But letters unify into one name - one essence
Hay Vav Hey are main letters
Yud is always happening
The present is always new
The present is always being made now
Time not being experienced
Continuation of something that came before
Truth is reality of worlds we live in are not coming from a process
It just is
Yud is the perfect presence
Ye Ha Ve would make it wrong because Gd is only in the present. The yud changes grammar to future.
Ha Ve is meeting Gd now.
All of reality did not exist before because to say that would mean pre-existence
The ayin is the possibility of thinking a particular thought
The ayin is the source
Everything is coming out of that
The truth is that the ayin of the source of thought, not the thought itself
Yesh is not what we know now
In the next moment it is not there
Yesh is not something material that is not here from one moment to the next
Every moment is completely new
Reality is completely new
Awareness when it looks at the thought, and questions it, it is wrong.
Awareness needs to accept the new
The only way to touch Yesh is with love
Lehanchil ohavey yesh - we need to experience, e.g. Love, motherhood, etc
Moshe hitting the rock is a reflection of derision of reality
There needs to be acceptance of reality at that moment.
Ein Sof is not potentiality

Ultimate reality is the complete Yesh.

Re:

Short Thought - Parasha Vayakel-Pekudei

These two parshiot are full of the accounting of the building of the mishkan. Bnei Yisrael immediately contributed to excess and Bezalel and Oholiav performed their work dutifully as befitting their creative talents. All of the work culminated finally in Moshe, Aharon and his sons coming to do their holy service in the mishkan.
There are 92 verses in Parasha Pekudei the gematria of which is the same as the word אצא = "I will fulfill". G-d told the nation of Israel what to do in order to build the mishkan. They did that, and then they put it to use. Then was no delay and no questions. Everybody just got on with the job and fulfilled G-d's instructions. In the journey of our lives, each one of us should also strive to say "אצא" in response to what G-d's wants of us.

tekhelet

http://www.tekhelet.com/diagrams/RadzynDetailInstruction.pdf

 

 

Chasidut - RDK - R'Aharon HaLevi

Gd is the great healer
Holds together 2 opposites
Power that binds all parts of our body in 1 unification
The fulcrum of creation
Beit hamikdash
Malchut is the line down the centre
Holds the 2 sides together
Manifestation and creation
Chazi hamalkut went down between the 2 kruvim
Went down into the creation point in the rock
Empowerment that holds together achar and echad
This is Yaakov, can experience the divine through individuation and unification
Rests his head on the stone and dreams of the unification
Rests on the access point and axis point
He rests at Luz, the bone in the body (base point of the spine), from where tchiat hametim will come from
Sacrifices himself for multiplicity
Holds his children all together - oneness
Avraham and Yitschak were only able to 'hold' one son - different oneness
Realisation of the tifferet, the mikdash becomes invested with personality - Aharon
He is the great lover of all creatures
Power is introduced with the Menorah
If You created light, why do we need to give you light?
Because you love the work of your creations
The mikdash is a place of love
Achashverosh dresses in Aharon's clothes and degrades love
Haman wants to destroy creation
Kilalat Elohim Talui - hang His image
Don't leave a body hanging overnight
------------------------

Response of Norah
When Yaakov wakes up from the dream
First time the word appears
Leaping flames from Yaakov
Fluidity of creation
Distance and separation
Fire from water (baytzah)
Chesed is the endearment of existence
Chesed is the embodiment of gvurah
Chesed and existence requires personal reality and longing to reunite
Yaakov is the disparate elements
But it is one will that all is suffused within
One integrating power
Reuta DeLiba is Yaakov
There is a movement,tendency,trajectory to it
This is how Avraham understads Gd
'Someone' is spinning this rock/galgal
Will in its all inclusive state is Yaakov
Yaakov being the centre, he was able to touch wellsprings that brought him back to atzeilut and extends his life
There is a root that can be accessed and re-awakened
In Will are all the midot, the particular expressions, and some remain dormant or latent
The shoresh always gives you access
You will re-enliven
Yitschak is the longing for connection
In a primary identity, it is still never exclusive.
There is always something to share
All of creation has a holographic illusion to it
Unite him via the world - Avrahams power
To know the unitary point of oneness
Longing desire like a fire leaping
Bow myself down and seek the loss
Give it all up just to be in the source
If you saw things as they are - objectify - you will never have longing
If you see the power of expressions, then you desire to enter and bow before the King
He'll never look behind the curtain
Yitschak is born from that
Yitschak is the imminence
Yaakov is the ascendance
Yaakov's bitul comes from touching the divine essence
Yaakov knows that
He knows that Gd is infinite
Now its all the same
The king is here is as he is there
Even in this pile of rocks is the essence of Gd
The Will is in all things
Reuta DeLiba

Tefillah - Magen Avraham - RDK

We 'take' trumah
We don't give trumah
If you believe you are only giving trumah then you are just building for yourself - this is avoda zara.
You 'take' because it already belongs to Gd.
It's a commandment.
This is his world
We are his funnel
We are his channel

1st bracha is Avraham - Magen Avraham
Thank you for protecting me

2nd bracha is Yitschak
T'chiat hametim

3rd bracha of sh'e is about yaakov
"Ha'El HaKadosh" is part of Yisra-El.
Yaakov is the only one that Gd calls 'El'.
He is the only one that cares for possessions and sees them as holy, not just as material.

These 3 together form the merkava-chariot for us to channel our tefilla. They create the foundation.

Chabura - 7 items to be mindful during listening

Groups of 3
7 things - important to be here, get off our chest
Taking stock of last week
10 pointers of having focus
Open for tonight
Bless for yourself this evening
my own sub agenda
My own work
Listening deeper
intentional
Helps to care for someone
Speak up
Pay attention to feelings
Share your feelings, don't wait to act
React to other reactions
Avoid advising
Don't band-aid
Care for intense moments
check in, keep a journal - Stay in the space

Mi'she'nichnas Adar - Purim - Tshuvah in Adar

Terumah - tachash

The cover of the ark was made from tachash skins. The tachash was the unicorn. It was created for this purpose. And ceased to exist afterwards.

Terumah - separate...

This is really quite beautiful...
Make sure a part of your life is separated and dedicated to Gd. Perhaps some of your money, perhaps time with your children, perhaps an item for your Shul (mikdash).
Make sure to really dedicate it, on it's own. Something special. Lift it up. If you lift it up you are also lifting everything else in your life up. Ultimately you are elevating Gd. Bringing the spiritual, Gd, into all aspects of your material world.
Listen to R'Shlomo here:

Tefillah - beginning of siddur - RDK

Bakashot
Learning in nigleh
First 3 brachot of Sh.E.
Yihud of kriyat shema
8 truths after ga'al israel
Context for beginning of Sh'Es and the beg. of everyday
Circadian rhythym significance
Deeper than sleeping
Waking up is associated with tkiat hametim
Meditation at the opening of the day
Consciousness and breathing
Order of brachot
Opening your eyes - elohai neshama
(no modeh ani in gemara)
Awakening in Tzfat
Modeh Ani was replaced by elohai neshama
M'Ani came out of E'Nesh'
We awaken to marvellous reality
Gd guarded our soul during sleep
Guarded our essential selfhood
External trappings was gone
Essence of who we are was preserved
Gd's devotion to us
Only due to sleep can we discover that
Only waking can we appreciate that
Everytime we breath as well
Letting go, and have faith
'Breath your soul into me'
Recall the intimate rhythym
Breathing is a creation of the 2nd story of Bereshis
There is no breathing in the beginning
Everything is created as ready to breathe
2nd story we find creation from dirt
Neshama is breathed into you
First accent and realisation of soul
2nd story - no breathing creatures until man (inc. vegetation)
Sneezing, say 'asuta' (heal) = gesundheit
Your soul should not leave you when you sneeze.
Primal awakening and awareness
Consciousness
Pure soul breathed into me
Reflected on a cosmic scale with tkchiat hametim
Guard our soul for reconnection with our bodies
Souls dearness to Gd
Body is the vessel through which the soul shines
Body will not alter the soul
Mishna - anyone who denies tkchiat hametim, is denied tk'met'
Responsiveness of Gd to the world he makes
Gd is paying attention to the details of the way we lead our lives
Respnsive to our nature and our choices
Parallel in tk'ham'
What matters to us, matters to him
A time when the world will be desolate
Souls will just be hovering above it
Then there will be tk'ham'
Then the souls will be breathed back into the world
2nd storey - b'hi'baram - created with a breath ('hey')
As opposed to bereshit bara
Now there is a 'hey' - the breathing world
'Shenatata bi' is bina
Rhythym is Gd's guardianship
Shenatata bi - the bi is the nefesh habehema speaking

"Elokai neshama shenatata bi tehora..."
The Gdly soul that you gave me ('bi' - behema nefesh - its 'me'at - meat!) is pure.

Nachoshet is actually bronze. Not copper. Copper with a bit of tin.
Ani is an outgrowth of modeh
If ani comes before modeh, then i come before giving thanks.
Bekirbi - expression of soul descent into me. Thus Modeh Ani.
If you don't bend at Modim then your soul will become a snake when you're buried.
It's fine to stand up tall, as long as you have bowed for modim and lifted up like a snake.
Alignment of awakening
This is parallel to first 2 brachot, ultimately realised in magen avraham
Language of first bracha is suggestive
Comes from ch.14 in bereshit
... Avraham comes back from war and malkitzedek approaches him and blesses him. (14:9)
Hashem now uses Malkitzedek's usage of magen avraham.
Magen avraham is the protection
Koneh shamaim v'aretz
The receiver of heaven & earth
Lost in atzilut - let go to me - i will guard you.
Ga'al israel - a meditation that Gd is holding us in his thought
Parallel between redemption and reality of the world

RDK - Chasidut - Yaakov

Yaakov
Gd being here
Not contemplative awareness
Tmimut - simplicity, smooth
He's here
Not thinking about
No mediation
The experience is Gd
No other quality but divine
Felt experience
Awareness of Divine
Profound endearment
Possessions are as dear as bodies
Value of materiality
Value of Gd's manifestation
Levavecha - life force touching divine
The passion
Using all your possessions in the love of Gd
This is Yaakov
Leads to relationship of seeing items in this world not just as 'instruments'
Get rid of the avodah zara
Yaakov never dies
Gd calls him Gd
You are alone
Selfhood is a manifestation of the all, the divine
Sees everything as Gd
Level of heart - re'uta delibo
Desire reflecting truth of what i am
Experience the passion & will as its own reality
Declaration of my identity
This is the access point
Don't seek outside yourself
Accept the wholeness
Separate from activities of achieving & doing
Don't live my life by accomplishments
Modality for sharing, expressing
Being alone is Tam - levado
Achieved a deep intimacy
Not an egotistical levado
The world is mine and the world is created for me - Esav
Everything is a gift for me - Yaakov
Waking up of Yaakov
From his sleep
Becomes a model
Gd continues to guard your identity during sleep
The remez for tchiat hametim (t'hm)
Gd declares that you are so dear to him
Gd will bring you back to embodiment
Realise that the you, you are living now is dear to Gd
Gd values your embodiment
You are the revelation in this reality
Pachim Tamim
We're Gds jars that Gd goes back for
Committed to the full and most perfect realisation
Yaakov is conscious of this
Yaakov does not desire self-aggrandisement
Yaakov sees the world ideally as a reflection of the divine
Re'uta deliba - root of the will
Reflects the nature of reality & identity
Not a reflection of lacking
e.g. Yaakov gives it all away
Bakol, mikol, kol
Bakol - Avraham (put into you all)
Mikol - Yitschak (leaving all)
Kol - Yaakov (i have all)
Gd is the divine vision
Yaakov understands he is a part of the Gdly vision
Directness of connectivity - Da'at
A deep will, a deep desire
A deep divine desire
Gd does not stand outside of desire
Knows his divine desire
Re'uta deliba - will of the heart
Realisation of the beit tefilati
Shema Koleinu from Amidah
Ratzon HaLev - emphasis of that which is not mine yet... (not the best, not Yaakovs desire)
Love is the desire to be drawn towards Gd. It's actually the opposite
Pachad is incapable to stand in the presence of Gd
Reuta Delibo is a wilfulness to connect and be fully bound to in truth
Not either virtue of fear alone or love alone
Bitul is not essential!
Dependent upon a desire to connect
Yira is not essential!
Reuta deliba does reflect the essential connection...
Recognition
Love & desire is a reflection of the truth of who i am. That is why is love & desire.
A deep part of me
That is the deepest knowing of Gd
Manifested in Israel.
Don't seek parts.
You are a part of all.
Netzzach - avraham, sustainability
Hod - Ytzk, glow of source you long for
Yesod - Yaakov, manifested level
Strength of attachment
Reuta delibo becomes reflected outwardly - that woman, pupil, teacher, object.
If you become deeply connected to that, that becomes memory relationships
Alzheimers gets triggered by old memory
Can't relate to the here & now
Began when he saw his son in tallis&tefillin at a bris - then began to lose it
An illness of losing hold of the essential identity
Yesod retracts inside
Yesod goes up to keter (primal reality)

In Kabbalah Yaakov is the middle
Goes all the way up to keter and ein sof
Not chochma and bina (on the side) - not part of boundessness of divine.
Thats the etz she'betoch hagan
Gan is the garden, the extension
No such place as toch hagan
Yaakov midot is emet
Yaakov is now going to delimit his consciousness as opposed to the other fathers.
Just like Moshe, who is the inside
Moshe is the inner reality of Yaakov
A feeling of contact between 2 entities
Yaakov uses the instruments of the sensations of contact
Yaakov only experiences the divine through the agencies of manifestation, e.g. his body
This is not the revelation,gilui of his essence
Yaakov is the body,gufa, external
Reality of external awareness
Yaakov is Avinu
Moshe is Rabeinu

Mishpatim

Chasidut - RDK

Path to Yaakov Avinu...
Yitschak wants to leave the kelim
He was mitbonnen in the shoresh of kelim
He asked a question
Yitschak was never answered
Y'k is always oriented moving upwards
Like a flame
Yearning for the source
Turning the eyes upwards
Mi Bara Eleh
You don't see stars or moon
A product of the Eleh
Existence is the product of reality
Eleh Toldot
Bereshit is Chochma
Toldot is Bina
Yechidcha is uniqueness
The unique individual
Individuation is experience of divestment
Mi Bara Eleh
Yearning for the Source
Will not bond with the source
Primal commitment to individuation
For question, not for answer
Contemplation built on externals
Chizonit
Moshe is Pnimiut
Looking from perspective of kelim
Realisation of activity
He is participant in the source of binah
Passionate & fiery activity
Binah is the supernal mother
One with the source
Primary identity is being related through the source
The relationship between his striving for the source
Knowing the source externally
Active knowing
Gd's expansiveness - Avraham
Narrow strait, capillary movement towards source - Yitschak
Midot Yaakov...
Binds left and right to middle
Unification, ever present
Always true, constant
Straightness
Element of foundation of building
A standard by which you measure
Ama is the constant
Quality not bound by circumstance
Ama is the truth, it has useability as a function
The measure of all things
This is the constant
Amat habinah
Ama is primal, foundational
Motherhood, Imahut (Ama)
In Yaakov's life, mother was the defining character
Reflection of motherhood
Opposite of fatherhood
Irony of Av relating to categorisation - yesh ein lemikra or lemasores
Which one is more primary
Emet and Ima are not abstracted
Not disconnected from life
They are contextualised
The truth we are privy to
Ketzavot, hitlabshut
Em is a principle which provides understanding and meaning
Mashmaut is from Binah, hearing things
'I get it'
Father is so abstracted and distant
Becomes a charicature
No relation between primal priciples and reality
Man requires exactitude
Aba and chochma is on the right side
Av has Hitlabshut leading to an imperfect realisation
Av unable to understand child's processes
Em understands principles and emunah
The hitlabshut and reality
The centre
Discovered through realisation
Midah is emet, a mother term
Tmimut is another primary midah
Simplicty, being with things just as they are
Chitzoni
Let go of the absolute mind
Becomes a feeling
Guided by sensory elements
Don't think or analyse the person
Innocence of non-taking
Non-attachment (not cold)
Not detached
Not grasping or desirous
Enables the exposure of emet in real time and real life
Yaakov does not die, 'lo met'
Eternal
Yitschak appreciates and is involved with kelim
Yaakov has an aspect of awareness
Tiferet is Da'at - awareness
The most constant truth
Extant everywhere in the same way
All over your body, each part is aware equally
Presence of awareness
Reality of being
Yaakov is the great doorway into understanding Gd's hashgacha
The awareness of all things
Myriad functions going on in your body miraculously
All an awareness throughout your body
Now imagine that for Gd
Gd is ever present in reality of the universe
Gd is the myriad of functionality of the universe
Gd is conscious in all things
Gd is ever present in all things
He is aware of nothing other than him
Gd is the knower, known & knowing
Gd's contact, reality is the awareness of creation
Gd defines all shapes and measures
Tam - it is what it is
It is all of this - the world
Awareness of the kelim
Yaakov knows the truth
Primal truth
Yaakov is amud (pillar) of chochmot
Emet is the primal existence of the matsui rishon
Awareness out of which all things emerge by our own awareness
It is solid because Gd is aware and thinking of it
Thoughts manage us
Divine awareness
Experience of beauty, is the consciousness to understand and be in harmony with Gd's awareness and consciousness of the universe
Yiraeh
Gd sees through the eyes of the ones that come to Har Hashem (gemara chagiga)
Awareness itself
Crucial of all elements
The presence
The quiet
No thinking and interpretaion
Hargasha
Wilfulness is present
If awareness is gone, it will cease to be
Yivgah bemakom
Intimacy
Deep compassion and acceptance
Phenomenon of compassion of circumstance of my life
Yaakov appreciates the consciousness of Gd
Everyone is part of this matrix
Baal HaTanya - Igeret Yud Aleph
Gd has no stray thoughts
He doesn't have anything to work out
Yaakov discovers Gd in the darkness
No matter what the circumstance
Reality is divine awareness
Attachment to the keter
Awareness should become sentient
Awareness of our body, feet, toes, heart
Sense of consonance
Desirousness for contact, to marry into the relationship
This is my home
This is me
Because we're all part of one
Expressed in reality by Yaakov with his wives
Yesod - resting on the foundation
Foundational
Connective
Gilui of the centre meridian which binds all things together
Yaakov is the line from top to bottom - Yud to Akev
Holds together both bechina of Avraham and Yitschak
Sees Gd's essence through kelim
Avraham saw Gd filling kelim
Yitschak saw the source of filling kelim
Yaakov sees the purpose of filling the kelim
Gd's thoughts
Da'at tiferet and Yesod
Hakara and Hagasha
Awareness and Experience (feeling & consciousness)
Feeling is equal throughout the body
Da'at is the essence of the life force, and is manifested
Becomes known. It is a Peleh. Mindfulness. Awareness.
Presence in matter.
Comes together as an equivolation.
Awareness comes from the keter.
Peleh comes from essence - where all things are the same
Letting go is the delineation of wonder - paradox.
Round inclusivess is the circle of keter.
Yaakov is aware of Gd being present in all the universe of time and space
Kocho and peleh
Centre line is the alignment of the flow from the essence
The man who sees the king in his chamber
The man who sees the king in his chamber from a distance
It's the same king
He contacted his essence
Loses respect because of hitpadshut
Equal everywhere because is makir to see the king in his heichal
Adon olam asher malach, beterem kol yetzir nivra, le'et nasa becheftzo kol, azai melech shemo nikra
Midah of emet
From emet, Gd is eternal and unchanging presence, in heaven and earth
The truth is that it is all his presence
Be with it as it is
Like Yaakov
He contacts and sees without cleverness
Just as is
Reflecting contacts with ein sof
Sits in both tents - Rachel and Leah

Modim

 

 

From: Rav Daniel Kohn [mailto:ravdanielk@gmail.com]
Sent: Friday, February 10, 2012 2:11 PM
To: Paul
Subject: Re: Modim

 

Dear Pesach,

Very beautiful and meaningful insights! The thought about the ground is especially pertinent, given that, as we mentioned, the issue of the snake and the threat of falling into his fallicies is very present here. That he is punished by crawling and that we bend this way surely means something about that tikkun.

Gut Shabbos!

RD

On Fri, Feb 10, 2012 at 4:23 AM, Paul <paul@carltonhandyman.com> wrote:

Rav Daniel
I have to tell you some things that were going through my mind during yesterday's shiur.

I was thinking about modim, how we bend from the waist, rather than bend the knees first. In context with your shiur yesterday, modim is a point of shemone esrei where we come to appreciate the land as being in a relationship with us. I was thinking that when we bend over the top half of our body (more spiritual half), it becomes parallel with the ground. Symbolically, this is a gesture of showing that we humble ourselves to the ground as we mimic it by becoming parallel. Curiously this also forms a mathematical 'equals' sign - the ground and our top half bent over.

Modim is also an interesting word in that it is almost a palindrome (spelt the same backwards) except for the yud and vav which form part of Gd's name. The juxtaposition of placing such a word here further emphasises our co-relationship that we have with the land.

One more thing. The gematria of modim is 100, but also contains the gematria of 90 (mem,vav,daled,mem). Two numbers which correspond to the ages of Avraham and Sarah when Yitzchak was born. The difference of yud between the two gematrias is obviously signficant, identifying the presence of Hashem. The appearance of Avraham-Sarah to Yitschak here at Modim i think is relevant (as i recall you saying) in that modim is about finally letting all our encumberances go (like at the akeida, or like giving birth at 90), nullifying ourself and accepting G-d, and the heritage he has laid out for us.

shabbat shalom
Pesach

--

Rav Daniel

 

רב דניאל

 

Tefillah - Retze - RDK

Megilla chapter 2 page 18a
Bakashot shemone esrei
Alignment
Sound, colour,
vibration of sphere
Understanding tefillot
Gd's prayer
Pasuk that expresses shma kolenu
David comes - tefilla comes
Messianic context of acharit hayamim
End of time
is tefilla
All requests have been fulfilled
Led a path of abundant blessing
Enlightened path
Happening while we're in that order
We're in Gd's tefilla
Accessing Gd's prayers into manifestation
Taken into inner chamber
Gd's deepest desire
Tefilla & nevua are related
Understanding & respect
It's Gd's prayer, not man's prayer
Intention & motivation of adding and asking for your own needs
Atypical of psukim
Carries the next stage
Bracha of retze
Gd's prayer & power as the source of mans power
Takes us back to the 1st time the BHMikdash was called a bayit
The stone of Yaakov of even shtiya
Gd's manifestation and creation
Arrived at the place of avodah (what?)
Where have we been until now
Rambam says tefilla is avodah (sefer hamitzvos)
Accomplishment of tefilla is avoda to Gd
Maharal says to be dedicated and devoted
A servant has nothing of his own
No possessions
Its the acquisition of the Master
Channeling of Gd's desire that we possess nothing of our own
Ownership
awareness of Gd is the source and is the end
In the end, everything is Gd's
Possessions, tefilla, is Gd's.
My readiness to give myself to you
There is nothing other than you
This is a korban
Ironically returned to netzach
The 'chiri' sound of no dressing, no spread - just a point
Exposed when a korban is burned
Down to the efer,dust
The concentrate of life
3rd cycle of netzach,hod&yesod
Each has 3 prakim,stages
From consciousness of abundance
Then context to Gds reliability and my value and worth
Entering to messianic conditioning
Now netzach (retze) no possessions
Giving up to take hold of life which temporal
Sacrifice the Gd, to expose to the point
A re-aligning of avodah
Giving myself up completely
The ritzui of ratzon
Open up the beit hatefillati "lekol ha'amim"
NOW we can return to bringing sacrifices with true understanding
Not korban like avodah zara
Korban is that we give everything over back to the original life source
The stone (shtiya) looks like a chiri - a dot, a point.
Leratzon - your will.
Avodah is your will
Modim is coming down
Maharal 'Gevurat Hashem' - brit beinhabetarim - bringing korbanot
Holding onto the land
Avodot of korbanot
Gd shows us that korbanot is unshakeable
Solidity to your reality of connection
You're still mine
You will never lose land
No matter how much you sin
Proof is the korbanot
You can get atonement
Your reality is unharmed
Korban is a connection of divine reality that atonement will never be lost
I can give everything up
Emphasises that it's only you that i have
Important, its the first time of mention of korbanot
Ability to be in the land
The land is your possession
But it is not yours
But we belong to Gd
And the land belongs to Gd
We exist together in a relationship
Land is a reflection of the solidity of our connection to Gd
Like when Avraham buys a plot for burial
The land actually owns you
Shmittah and Yovel is the same
It is not that we own, the land owns us
Kli ha'aretz
We purchase the right for the land to own us
Hamachazir shechinato letzion - A vessel for the relationship
The prime zvicha is toda
Korban toda
praying (korbanot) for restitution is not quite the correct understanding
Korban toda without animals might be possible
Moves us into Hod, hodaya.
Bow - modim
Primal tikkunim
You need to bow, or else your spine will become a snake in the grave
(Get up like a snake)
Reflection of Adam harishon being a failure and covering Gd's goodness
Power of giving over power to Gd at modim
Selfishness and ego is now being let go
Saddest moment is history
Denial of the good in giving him woman
I gave you tov, connection to experience in this life
You complained
Turned yourself into a victim of her perspective
Deepest kfiyes tovah of creation
The earth is associated
The earth is now cursed
A product of relationship and connection
Taking of kavod for myself
Denying the work of connection and relationship
An act of being alone
Bowing down is the understanding of the connection
I am in deep and full submission, hodaya for the gifts you have given me
It is not all mine
Acknowledgement
Adam had ingratitude for her
Victim of relationship
'oh are you' says Gd
Level of honour seeking
Taking that we only want to be on our own, is not right
Need to express gratitude
Ultimate sacrificial act
Its not the giving up, its another darga of gratitude and thanks
Bringing us back to Hod
Sim Shalom is in Yesod
'Ha tov shimcha'
My name is connection
You don't have to make a name for yourselves
Purified these elements
Now we're ready for sim shalom
Now Yesod with 'shalom'
Aharon the cohen brings people back to relationship
'yasem lecha shalom'
Bracha of the cohanim
Brings peace
Identify your essence beforehand
Hodaya is in the middle
Netzach and guf must come together
If its a begrudging giving up, then you've missed the point
My Gd i willingly give up everything to you - that is AVODA
Hodaya is rooted in that consciousness
Look at all the things i've been given by him
Netzach and hod play together, then there is tikun (fixing)
Live in peace with the one who will take it all away
Final bracha is the last bracha and acceptance of peace
Making way for the appropriate state of mind for bracha hacohen
Yesod has the full realisation in the malchut
Drawing everything into this bracha, chesed, tzedaka, etc
Now your receiving the bracha
Open yourself up and receive it
Gd is blessing you
There's no other bracha of Gd blessing us
He is the only one who can do this
Then you're done.
After this, then adding new or extra blessings is opening new channels, which might be wrong.
This last bracha carries his name
'vyasem lecha shalom' is Hashem bringing his shefa down to us and giving us peace in answer to our acknowledgment of bowing down to Him.

If he said Sorry, we would only have 'mizmor leyom hashabbat'
Bowing is different to rest of amidah
(equal sign with the ground)
Modim is a palindrome, equaliser
Birkat cohanim is a 20th bracha?

chasidut RDK

Son of avraham
See avraham
Spiritual phenomenon
Avraham stays within Yitzchak
Physical appearance depicts spiritual inheritance
Meditation of avraham - divine life, giving existence, presence
Unifying
Belief in hashem echad
Bechina echad
Echad krativ
Honour for vessels
Hold divine light
Feeds people with worldly life
Aligns with hkbh
Next stage, shift
To life itself
Essential quality
Life force is beyond vessels can contain
Upward movement to light
Left side is longing for existence
Right side is water flowing down
Left is fire going up
The teaching of yitzchak
Yk spiritual reality
Akeidah is spiritual legacy
Represents who yk is
Forgiveness of Bnei Israel
Our vessels cannot fully manifest GD
Forgive us for our faults
Always going to be chasser
A deviation from your will of life
Full realisation of your light
Yarei shamaim
From korbanot in siddur
humbling of our accomplishments
turned towards gd
At end of yk's life
Yzk should be celebratory of the kelim
Realisation of the kelim
for Yzk the kelim are barely there
Level of orientation
Mechila for end of time
Within creation
Different concept
How dare you harm his revelation
Yirat shamaim
Losing of value in the presence of Gd
How dare i violate his will
Intense consiousness
Careful zehirut
After ahava comes yira (rambam)
Who am i to be standing here
Do my best to not violate grandeur of Gd
Disembodiment
Moving to disolution of self
Amazing we did anything in 6000years
Avraham focussed on life force within
Yzk = laugh
A derisive side
Or sarah's laugh
Or expansive side
This is avraham, wonderous
Produces Yaakov and Esav
Wonderous is true Pele
Yzk - Keitz chai - end of life
Yzk is the end of the day - mincha
Yaakov is night
Mincha, no time to do the things i dreamt of.
Mincha is an act of acquiescence
Now turn yourself towards hkbh
Only one reality
Each Av has a different perspective of life
Come off the altar
Be in life
Not enough life in this world to do it all
Book - 'care of the soul'
Fragmentation
Various elements of who we are
It's not for us - there's only you
Yzk laughs and lets it go
Power of letting go
Yzk is most matured
Ripened over briya
Gives briya its continuity
Leads to identity
Respecting the infinity
Left side is kelim, division, gvura
As delineation becomes clearer
And becomes more painful
Realisation becomes more aware
My soul will never be all that
By seperating i can then arrive
Avraham says though we are all one.
Distance is less
Identity is less defined
Deeper yearning to lose identity and merge into the all
Impure level
Its not great enough
Greatness doesn't mean anything
Accept and live the truth
It's not going to be infinity
Millions of people are in adulation of this?
Intensified
Disharmony
True yearning is for expansiveness
R'Yochanan said, when He is great He is with all.
Mincha is a stance of giving up to Gd.
It's all yours Gd
Reaching a pinnacle
Yzk knows how to maintain life, by owning the truth of perspective
Let go
Pathos of modernity to lose that part of ourselves
Product of Aesovian diminution which leads to depression
You know what Gd, we stink, lousy, finished - not the answer.
Saviour can pull you out, but...
'That's true'
You're right
Part of being here
To accept that
Afterwards there are modalities to bring back
Appreciate our limitations
Katz di bechayay
rivkah - i despise my life
Gd explains to her, there are 2 sides, you have both
How can i live in that level and bring life
Rivkah you hold both
Recognise its Yzk's world
Our spiritual inheritance
Pushing people into unitary dogma
Judaism is much richer than a single line attitude

This is his yearning
Leave the kelim
Reach infinity
Gd is in his essence
Binah side of identity
Kelim not hide Gd
Yzk leaves the kelim
for soul to yearn for Gd
Become subsumed within
He is the source of all
Not dressed in manifestation
Binah is contemplation
Inductive thoughts of whats inside
What is the source
Deductive expression
Different directions
Chochma is wisdom
Envisioning and seeing
See's what born
Looking at essential quality in the statis presence
From there its downward, see what it is
Binah intellectual function to get to root
Avraham is focussed on power of things as they are
Essence of Kol olamot
Seeing divine in what they are
Binding essence with appearance
Wisdom is water
Gd being drawn down like water
Yzk is yearning for source
Binah is focus & realisation of where did it come from
Not in any context of being knowable
No end to transcendence
Completely beyond
Response to that awareness (emotive)
Hitpa'alut, ecstatic response
Both endlessness of Gd and end of life
Beyond the light in the world
Fire is yearning to jump away from wick which is holding it in place
Reverting physical to its energy source
Fire has no substance
Denial of substance
Undermines nature of substance
Denies existence
Keeps matter as an entity extant
But matter is always here
Greek understanding of the atom
Chanukah ended with Einstein
Burning bush is on fire
String theory is looking at the beard of arich
Right - Binah gvura hod
Remain embodied
Pachad Yzk
Trembling and fear of Gd
Deep psychology
Paralyses
Body is destroyed
Shaking is scared of Gd?
Losing your body
Leads to churban beithamikdash
Scared to die
Primal fears
Truth is you never had it
You don't have anything
Deep truth about the nature of what we are
Trying to hold onto life? Leads to paranoia, afraid, etc
Body shudders
This is NOT the awareness of Yzk.
You are nothing
Your body is aflame and shuddering
If you freak out about it, you will despair
Resting in your body becomes inappropriate - a derision of Gd
Hodaya, submission to truth
Healing is in acceptance
What are you holding onto?
Possessions?
Main element of binah is coming from the worlds.
Transcendence
The Avot and Yzk who belongs in ahavat olam
This worldy existence
Yzk actually manifests in the world
The way Gd is in this world
Myriad of life forms
Plethora of life
How many species
Species of life goes on and on
This is the manifestation of the infinity of Gd, paradox
In Kabbalah, when you say you're done, a new life form appears
A new star appears
Our perception shifts to a new adaptation
Like the sand of the seashore
You can't keep praising all, it is beyond, accept that.
Meditate on that.

Tefilla - Ga'al Israel RDK

Gemara Megila yud-zayin-bet
Yam
Yabasha
Horns of the wicked cut down
Horns of the tzadik
Bris
Mila
Cutting away externality
Beginning of the meaning
Essence
Gerim
Gerim and tzadikim
Path discovered
Whatever level
A way in
Become part
Vision
Crucial piece
Non exclusive
Upbringing and education
Anyone can join
Gerei tzedek
Keren is a horn and an essence - yesod
Perot is the surface
Foundations of what life is for
joining at the foundation point for geirim
Contact point is the essence
Love of God
One God
connectivity
Seeking to realise
Klal Gadol
Ikar Shabbos
Joining connectivity
People of love
Other things are secondary
Har Sinai
Kli for relationship
Reflected here
Essential quality
When exposed
Pathway to conversion
Seder l'parshiot
Limud
Zikna (aged) is inclusive
Wisdom irrespective of age
Interpenetration
Vision of keter
Expanse of unity
Return to life
Uncover the primal unity underlying all
Non hierarchical
Open to all to join
Open door
Tzedakah and mishpat
Buddha wanted to break up the caste system
Sensitivity
Smallness
Humility
Bombastic
Grandiose
Defiant
Challenging
Where do you arrive
Unfolding of brachot
Structure of tefilla
Tzadik becomes embodied
Earthly embodiment
A city
Malkitzedek - melech Shalem (Shem)
Tzadik dwells in Jerusalem
Malchut & Tzadik
Unification
Yesod only properly functions when it is embedded in the malchut
Tzadik needs to be in contact - relationship
Is not in divisiveness
Tzedek appropriate to a king whose dedication is tzedek.
Jerusalem's essence is where everything is connected
It's pinnacle is the place of Keruvim
Kiruv is relationship
Reflects also connection of Moshe and Aharon
God speaks between them.
Somewhere in between
Consciousness is relationship
2 passionate creatures - keruvim
It is connective power
Unity of love
Connection of love
Only with connectivity can there be real malchut
Tzadik is not a lone figure
Tzadik fully expressed when social
Yesod of malchut
They come together
Jerusalem is the only city of contact between yehuda and binyamin
Both bechina of yesod
Foundation of har habayit is the yesod - a border.
Binyamin and yosef is yesod
Yehuda is malchut
Tzadik participates in coronation by being part of briya.
Primal temptation for a tzadik to be seperate
Tzadik yesod olam (tzadik is a sexual organ in kabbalah)
Bracha of tzadikim is yesod
Bracha of jerusalem is Hod.
Jerusalem is malchut, but the feature of connectivity is ingathering.
Emphasizing the power of yesod to enter jerusalem
Enables penetration
Psychological ability in order to be meeting
Acceptance of submission in order to arrive is Hod
Gratitude is hodaya
Modeh ani
Awakening my individuality
(Not ani modeh)
single from the expanse
Jerusalem is the place
Tzadik does not get lost there
Keren of the tzadik is jerusalem
Ask for the peace of jerusalem
Those who love will be in peace
Sets out for the sake of his brothers
Josef sent to find their piece
Lema'an achai veray'ai
Manifesting peace by finding brothers
Hod is the fire, Yosef is the flame
An excited state
Yesod is the ahava of hod
It's not about me
Experienced from above
God raining down his goodness on me
Now grateful
necessary for hod to function
Need to be integrated together
Yesod is Shalom
Yosef seeks shalom
Tzadik eats the fruit of his deeds
Tikkun of yareach and shemesh to the keter
Now you're ready for the next level of tzadik
Now you're the level of connector
Jerusalem where everywhere will come to realise unity, shalom and creation.
Tzadik will see keter and feed the hod
Then moshiach arrives
After shalom
After they come back to jeruasalem
They seek God
Don't seek yourself
Setting up political entity
Asking for David hamelech
Shaul didn't do that
Don't be a body politik
Jerusalem has a level of non-hierarchy
Open system
Interpentration of sefirot and midot
Matzmiach keren yeshua
Netzach
Last time was birkat hashanim
netzach is growth and progeny
sustainable and long-living
Primal contact
Core of abundance
The eternal kernel
Not a sense of lack
Bracha about growing and growth
Moshiach is an outgrowth of
Particular emphasis of shemonei esrei
Yearning for shlemut
Perception of life as netzach
Moshiach comes into reality and arrives for a lack of self worth
Save the day
Someone to prostrate
Send me the ultimate
Insufficient personality
They want them now
A leader to attach yourself
Sense of value
Leadership
Meaning
I am his subject
Netzach is also in shelo asani aved
Saved from slavery
i am what i am
Ultimate experience of abundance
Outgrowth
leave the domineering behind
Subject and subjugation gone
Attempt to use
Needing to use is gone
Smallness removes value and worth
Tzadikim are small
shmuel hakatan
David hakatan
Smallness from being independent and possession and external
Small as a kernel
The point
Being indivisible
Something where everything grows from
The sounds is 'i' (as in 'it')
A nekuda
Non-dimensional
Seed from which other things grow
Result of the keter experience
Mevarech hashanim is asking for possessions
Abundance means nothing without touching netzach
Now we are talking about the place for growth
Can't be grabbed before the time
Moshiach is on right side of chochma
Annointed with oil from right side
Not oriented with possessiveness and possession
Knowing i have nothing
'i' is the ego 'i'
Can be a source for devolvement
Need netzach
Matzmiach keren yeshua
The come back and seek God
And find him
Arrive at David
Kingdom of David
After Shlomo who is fullness and shleimut
Chochmat Shlomo
Side of openness and involvement
starts with bat paro
ends with rehoboam
Classic example of incapacity
Let go some of the taxes
If you serve them now, they will serve you forever
Increase of taxes to beat people

Now that David is there we can begin to pray
Shomea tefilla
Turned everything on its head
greater and greater completeness
Now you're here
True tefilla
Crying out from a lack
All the lacks have been answered
God now hears
Answer not out of need
Answer from hearing
I'm standing right next to you
I'll hear you now
I'm close to you
Process of alignment of tefilla
Wholeness
Presence
I'm right in front of you
Bakashot
Shomea tefilla asking no more
There is no asking here
Nothing further to need
Here we are
Don't turn us away empty
Dveikut
Don't ask for anything personal
Simcha and joy and wholeness and fullness
Hakadosh Baruch Hu prays
Prayer is not outward directed
An expresion of deep desire
A profound impulse
Arouse his will
Becomes manifest
Very close
Unity between you and God
God speaking through your voice
You are here
On my mountain
Experiencing unity
The place of my prayer
Leads to malchut
A difference to regular malchut
Nothing of her own
No personal supplications
Darga of contact
Embodied light
Life lived in fulness
Asking for a channeling
Coming out of unification
Netzach-hod-yesod
A unification
Don't come from the ego needy
Beit tefilati prayers
Malchut ateret ba'ala
The lowest level recipient is the beginning of the next world
Higher than keter

Enumerating praises RDK

Who stands above you
Mi beshamayim
Sham
Stood before God
Enabled
Dveikut
shevachim
Divine presence
Authentic part
Expression
Perception
Clear vision
Reality
Request
Specific person
Bitul
Paradigm of personhood
Bakasha - request
Primacy of shamayim
Real reflection
Ultimate sense
Authentic expression
Do not precede with shevach
Acceptance of the reality of the human
Celebration of the reality of the human
Who and what we are is primary
Dust, start from there, self involved
Declare at first your enamour of God
God's grandeur
Tikun
Kovea
Ze'er anpin
Teva
Gebentsche
Gebentscher - source of the baruch
The baruch is now defining and making a claim of the praises enumerated. This is why we should not make too many praises.
Tikun hachachamim
Baruch Sheamar
Yishtabach
Radical reading
Seder Tefillah
Tachanunim
Outside the seder
Lets go
Shir Hakavod
Anim Zmirot
Ra'ayah
Shir Hayichud
Spiritual conceptualisation
Going too high
In your house
Clal
Nusach
Habracha
Bakasha on the Clal
Chatima
Open the gates (of prayer) - poteach shearim

Names for Shul and Inyan of Magen Avraham in Shemone Esrei RDK

Nachlaot Carlebach Shul
El Olam
Yad Smola
Nahalat Achim
Aliya Neshama
Gevaldik
Kvetch
Beaming/glowing face - arich anpin
Ze'er anpin
Olam hamishpat
Olam hayichud
Mahut - essence
Higher dimension
Unfettered
Fullness
Kiruv
Chabura
Feel the love exhuding
Mida
Drawing down
Four Door
Great love
In accord
Netzach
Humble
Yichud
Chesed
Rachum, Rachamim
Rachum VeChanan
Erech Apaim
13 Mazalot
Ahava Raba
Relationship
Mayim Chayim
Chevra
Aspiration
Sit&Learn
Olamot
Transcendence
Kedushtei
Shem Havaya
Mitata L'ayla
Connection to the Source
Cleanses your life, intention & will
Your desire for him
Truth
Kel Olam
Beshem Hashem
Dual Movement
Shevach
Arouse your desire
Bakashot
Me'or
Me'orer - arousing
Dimension of existence
Baruch Hoo
Chinat Olam
Nedivut, Nedivus - generosity
Full relationship
Transcendent Awe
If G-d doesn't limit his revelation to us, and if we ask for too much to come close to him, then we will come too close to his Elokut and get torn out of the world.
Bakashot for a living relationship.
Crucial shift between shvachim to bakashot.
Avram to Avraham.
Magen Avraham - required because (also Moshe had a shield on his face) he can come to close and get 'burnt'.
Lech Lecha
Havaya v. Elokim
Kelim
Shem Havaya
Vision is to have presence in this world.
1st paragraph of shemone esrei is raising yourself up and praising Hashem - and before it gets too much, you have to say a bracha of Magen Avraham to make a limitation so we can appreciate Hashem in this world.
Beyond the Boundaries.

Weekly Quote
Talmud Bavli, Gemara Brachot, Chapter One, Page 7a.

".ואכנס להם לפנים משורת הדין..."

"... and for their sake I go beyond the boundary of judgment."

Comment: Rav Zutra bar Toviyah tells us (in the name of Rav), what God prays. This quote is the final statement of God's prayer, and shows that God wants to act with compassion and mercy towards the Jewish people, as opposed to being a harsh and strict judge. God pleads with us that we should always try and better our ways so we can be deserving of his mercy.

Reb Daniel 3/11/11 11am - Avraham's progression to Tefillah

■ We are not all seperate and distinct entities. We share a common reality. In creation, everything is created in response to man's creation. There's no plant life, grasses, etc because man is not there to work the ground.

■ Man should not be alone. 1st Hashem creates the animals. That doesn't work, so Hashem creates woman. Was man created in Gan Eden?

■ Man was created to bring order to the world of chaos.

■ אברהם gematria = רחם

■ Avraham when he comes along is really a change in the world, because he brings tefillah into the world.

■ at the beginning Avraham does not pray, and Sarah asked why he did not pray for her. This is the time when he was Avram, and then he becomes enabled with the ה (letter) in his name and is able to pray.

■ Avraham we shift from לך-לך to הולך לפני and this is only because he can stand out and be independent by himself with the ה. He now talks back to G-d. He now responds to G-d because he now has רחם.

■  בהבראם (Genesis 2:4) grammatically performs the function of placing the ה in his name. Now he is in the world of שיח (discourse/conversation with G-d), and he can now pray. You can't pray unless you have compassion. You can't pray from a world of דין - the world of Adam and Noach.

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם. Genesis 2:4

■ The first prayer is a reminder of showing Hashem of who he is. But it is not confrontational. G-d speaks to Avraham about the משפת (sentence) that he is about to mete out to Sodom. It is because Hashem knows that Avraham understands the concept of משפת. Avraham is now sensitive to Hashem's משפת and decides that Avraham can't be hidden from G-d's sentence on the world - because Avraham is aligned with Hashem. Avraham understands now. Avraham has become the TUNER for the planet.
■ Avraham has רחמים (pity/mercy/compassion) on Sodom and therefore this created his responsiveness to enquire about Sodom. He accepted the דין on Sodom but added in the רחמים in order for there to be a pleading for the world.
■ Hashem never tells אברהם to go to 'ישראל' - BUT

"אל ארץ אשר אראך" = To the land that I will show you.

Avraham is never actually told the specific land to go to. Ramban explains that he went wandering after Ur-Kasdim from nation to nation, kingdom to kingdom - but he did have the intention to head in the general direction towards the Land of Canaan whi

Reb Aaron 2/11/11 9am - Pesukei D'Zimra

■ As per the previous post, just like we sing together in the morning, it is "a moment to gather myself". We start davening before we start davening! If I don't have a good Psukei Dzimra, then I won't feel as 'gathered' for my Shema and Shmone Esrei.
■ לזמר also means to 'prune', eg like a gardener. to set new boundaries and to make it look presentable and pruning just one plant has to be relative to the whole garden. Some things are bigger or smaller, some left alone and some need attention and care, watering and not watering, etc. Pruning is also sometimes necessary in order to have a tree grow, or make more blossoms.

Reb Aaron 1/11/11 9am - Pesukei D'Zimra

psukei d'zimra - preparation

■ Few kehillas say korbanot.
■ Consists of tehillim, like poetry, and meant to be expressed and shared (there's a cadence & rhyme). zimra means singing.
■ Mishna Brurah says that mizmor letoda needs to be sung together, however if the kehilla is not interested in singing along with the shaliach tzibur, then perhaps it should not be done, because it is preferable to have a united energy.
■ Psukei Dzimra is necessary because we begin to create a harmonious unity with our voices, then we also come to say Shema and Shmone Esrei united in the minyan - the ULTIMATE purpose of psukei dzimra.

Reb Daniel 31-10-11 12pm What happens to us when we're davening

Mishna Berachot – שמע
■ An unfolding process
■ Shaas Mishnayot (6 Mishnas) – 6 sedarim are the order of the tikun (fixing), which is Vav (6) in Hebrew and the shape of the letter (a vertical line) is the direction towards Hashem – from below to above.
■ Saying kriyat Shema at night is an allusion to Bereshit, that the universe was asleep and covered before it awoke, like a seed in the ground before it sprouts, and like we lie down before arising in the morning. The time that we are embedded in darkness – דעת = unity – then when we get up it is the first act of distinction = when the sun comes up.
■ Daytime is a multiplicity, night is unity. So too the korbanot (sacrifices in the temple) that were offered during the day could be eaten that night too – until sunrise. i.e. multiplicity (day) to unity (night).
■ Time becomes available to you in order to make a response to Hashem, for the measures that he sends (metes) out to you to in order for you to reveal.
■ Emunah (Faith) is reflected in putting a seed into the dirt/ground. The sprouting and blossoming which follows is...
■ Shema (like Lulav) is a construct/framework for performing the mitzvah – a time is created and available for that mitzvah. But tefillah can be performed at any time and is different from kriyat shema.
■ Tefillah starts in the morning, because we need to see a point of distinction, between covering/sleep and growth. Tefilla – the point of tefillah is exactly for that – growth, classification, individualism and separation.
■ The end of the masechte brachot teaches us that time is given to us as an opportunity for choice and to make distinctions.

Is there an established study programme how to teach Noahides? - torah education mitzvot jewish identity non-jews the role of the non-jew

Is there an established study programme how to teach Noahides? - torah education mitzvot jewish identity non-jews the role of the non-jew

r'daniel - tfila - 8th sept

פרשת ויחי – מח – יא – "פללתי"

- surprise to Yaakov at what H' had wrought, a meeting of Yosef and Yaakov.

- tefilla is largely imaginative, its daring/imaginative (takes courage) – מחשבה – clear thought/focus.

- element of caring – Yaakov cared to see his son again.

- like a tree growing, it helps you grow "עושי פללה"

- דין – judgement also helps you grow, by connecting parts which are wrong.

                - דין & להתפלל are similar.

- Its like asking H' to change and fix things. I'm in a situation where i want to move forward and correct my life.

- sense of courage + charity + forward thinking so we can ask for the right requests to be made.

- תופל means to hold together – like "נפלתי" (ויצא ל, ח)

- נפלתי is the embodiment of prayer – the commentators use "אמרי שפר" (בראשית – מט – כא)  = a beautiful name.

- the image of נפלתי has become feminine and so תפילה is also a feminine term.

- something to do with the power of speech.

- נפלתי is imagined as running on the hills.

- שופר  is part of תפילה.

- rashi talks about נפלתי same "צמיד פתיל" – sealed shut container full of purity תהרא. Like פתיל תכלת where you bind ציצית  together. Naftali is tightly bound (?). A race of children between רחל and לאה.

- rashi – פתיל attached to the goal – tenaciously attached like being attached to prayer.

- so i kept pushing and trying, even though i went in different directions.

- onkelos says the letters of פ-ת is swapped around and chopped & changed to arrive at communicating to connecting with H'.

- a strong sense of attachment using many different ways of using תפילה, all different ways of spelling and different words, in order to make that attachment to H'.

- rashi says נפתלתי – "my prayer was accepted"

- rashi shows by contradiction that נפתלתי is multi-dimensional in explanation – there is both tenacious means to connect in תפילה but also that תפילה is accepted.

"נפתלתי"

- נפתלי acts like a speedy carrier (between Egypt and Israel) which shows his ability to be transcendent especially for communication. נפתלי has דביקות – attachment to prayer.

בראשית מט – כא

- reference of נפתלי to הודיא giving thanks (not בבקשה).

(moshe blessed him that he achieved his good  - when moshe was blessing the tribes.)

- נפתלי's land of Ginosar is a beautiful and fertile land with magnificent and luscious fruits. (SW of Kineret)

= שפר = beautiful. נפתלי was given that area because they are the most beautiful people and poets and awareness of giving words to the שפר land.

- נפתלי gave שפר ביקורים and they were the 1^st to give.

- פלל = judgement.

- rambam shows 3 elements

1. שבח = creates image/vision

2. בקשה = request – evaluation – what's lacking.

3. הודעיה = manifesting – giving thanks – דביקות – creates inspiration

Leads back to element 1.

rabbi aron - tefilla - 8th sept

- מודה = תודה = יהודה
- Yehuda was the 4th child and there should have only been 3 – therefore giving thanks to H'.
- Thank you for the light – the הוד – specially for H'
- It is a unique identity (expression) – part of the supernal light.
- Part of the emunah because it is a cycle of giving greater thanks for receiving my unique part.