TALMUD. The 23rd Massekhet – Bava Batra

Massekhet Bava Batra – the “last gate” – is the third and final section of Massekhet Nezikin, the large tractate that deals with financial matters.

Bava Batra differs from its predecessors, Bava Kamma and Bava Metzia, in two ways that are interconnected. While Bava Kamma and Bava Metzia dealt, on some level, with prohibitions, Bava Batra focuses solely on civil law. Parallel to this, the laws contained in the other two massekhtot were often based on sources in the Torah and on the interpretation of the Sages, while our massekhta is grounded in Rabbinic enactments whose sources are their understanding of human nature, on community agreements and on the need to establish boundaries and principles for business transactions in the Jewish community.
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the link to the previous Massekhet:

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PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Thirteen)- Shattering of the Vessels and their fall to the world of ABY”yA

In letter Ku’f-Alef (101) Baal haSulam says that after we have discussed the ascend of Ma”N and the meaning of Seffirat Da’at, which are the vessels of Panim(=activated part) deZa”T( of 7 lower seffirot) deNekkudim, which ascend to Av”A with the request for receiving the Light of Hokhma, which is received by Av”A through generating of Zivug(interaction) deA”B-Sa”G deA”K and passing of this new portion of Light to Av”A in the form of Nekkudat Shuruk by Zo”N deA”K, which makes He’i Tata’a=Malkhut descend from Nikve’i Eina’im(=orbits of eyes) down to its original level=Peh(mouth), the process which makes possible the ascend of Kellim deAkhora’im(kellim=vessels, akhora’im-non activated)deRosh=Av”A(head part), which are found lower to their original level after Tzimtzum Bet =on the level deZa”T(7 lower seffirot) back to their original spiritual level together with the Kellim dePanim deZa”T which are now combined with the Kellim deAkhora’im deRosh=Ga”R=Av”A through the laws of Tzimtzum Bet.

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TALMUD. The 22nd Massekhet – Bava Metzia

Tractate Bava Metzia (“The Middle Gate”) is actually one section of an ancient Talmudic tractate – Massekhet Nezikin – which deals with issues of civil law, and was eventually divided into three parts (bavot, or “gates”). As is true of the other sections, Massekhet Bava Metzia focuses on one main topic, which divides into a large number of different issues, as is common in Talmudic discussions. The main topic of this tractate involves business interactions between people that are informed by Torah laws that define and limit them. Thus, the discussion does not cover all areas of business and possessions, rather it is limited to those areas where the Torah adds unique commandments or prohibitions beyond the normal laws that apply to business interactions.

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TALMUD. The 21th Massekhet – Bava Kamma

Massekhet Bava Kamma (“The first gate”) was once part of a large tractate that was made up of the first three massekhtot in Seder Nezikim (“The Order of Damages”). These “three gates” together deal with monetary matters and they encompass almost all civil law in the Jewish law canon. Laws relating to criminal matters – and certainly those having to do with purely religious matters – appear in these tractates only as side issues. Massekhet Bava Kamma deals with one specific area of law – the areas of responsibility and types of payments that someone is obligated in when damaging his fellow, both when causing him bodily harm and when damaging his property. This is true whether the damage was done by the individual himself or by his property.

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PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Twelve)-the Meaning of Ascend of Ma”N deZ”T deNekkudim to Av”A including the explanation of the meaning of Seffirat haDa’at

In letter Tzadik-Bet(92) Baal haSulam says that as a result of H”T(He’i Tata’a =Malkhut) ascend to Nikve’i Eina’im(orbits of eyes) the process known by the name of Tzimtzum Bet takes place, which brings with it the formation of the world deNekkudim in Katnut (diminished form)with Its Esser(10) Seffirot deNekkudim, where each spiritual level is divided into two parts: Galgalta veEina’im(=Ketter& Hokma) remain on their original spiritual level and are called Kellim dePanim(the vessels of Face=the vessels of bestowing) while A(o)zen,Hotem, Peh(Binna, Z”A, Malkhut) descend from their original spiritual level downwards to the lower spiritual level and are called Kellim deAkhora’im(backward vessels=receiving ones awaiting their correction). This division into two levels makes each spiritual level being organized in double form which includes Pnimi’ut(innermost part) and Hitzoni’ut(outer part), which means that the vessels deAkhora’im of the upper spiritual levels descend to Pnimi’ut(innermost part) of Kellim dePanim of the lower spiritual level which results in AHa”P haNeffulim(=fallen) deKetter deNekkudim being dressed(=hidden=covered) by Galgalta&Eina’im(Ketter&Hokma) deAv”A(Ab’ba ve
A(e)mma) and AHa”P haNeffulim(fallen) deAve”A being dressed into Galgalta&Eina’im deZ”T(7lower seffirot) deNekkudim, says Baal haSulam.

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the link to the previous 11th part: http://kabbalistnyc.com/?p=4367

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Rav Avraham Yitzhak HaCohen Kook

Rav Kook’s “inclusion of anmals in the fullest unfolding of morality”6 can be attributed to various aspects of his personality and his thought, Certainly his self-described love for all existence, and his evident compassion for all of God’s creatures, explain his concern for the conditions of animals and for the attitude of human beings toward them; but this is only a partial explanation, One commentator on Rav Kook’s outlook and motivation puts it this way:
The excessive stress laid on Kook’s emotional richness, his profound kindness and allembracing love – true as it is – tends to obscure the fact that it was a strictly rational Halakah that dictated his approach to the national renaissance and to his demand of unity among all forces in Judaism.7 This applies as well to his concern for the just treatment of animals:


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TALMUD. The 20th Massekhet – Kiddushin

As we approach the end of Seder Nashim – the “Order of Women” in the Mishna – we conclude our discussion of the various obligations and responsibilities involved in the marital relationship with the rules and regulations relating to the act of marriage itself. Massekhet Kiddushin focuses mainly on the crucial moment when the marital relationship is formed, the first stage of the marital bond – betrothal. That is to say, it clarifies how two distinct individuals become husband and wife; how they form a new entity, that of a family.

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PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Eleven)-the Meaning of Gimel(3) haNekkudot Hollam, Shurruk, Hirrek.

In letter Pe’i-Vav(86) Baal haSulam says that Nekkudot( points or aspects of the creation) are divided into three parts which are Rosh(head or planning part), Tokh(body or active part) and Sof( end-the level of stopping the action), these are Nekkudot(aspects) where: Yilli’onot( Upper aspects) are called by one general name-Hollam and are found in the form of symbols above the letters, Nekkudot Emtza’yot(Middle) are found inside the letters and are called by one general name Shurruk or Millafo’m as for example is found in letter Vav with the point in the middle and which we call Vav&Nekkuda, and Nekkudot Takhtonot(low ones) which are found under the letters and which are called by one general name Hirrek.

the link to the previous part(10) http://kabbalistnyc.com/?p=4353

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TALMUD. The 19th Massekhet – Gittin

According to the traditional order of the Talmud, Gittin appears as the next-to-the-last tractate in the order Nashim. Its main focus is the way divorce is performed, while the circumstances under which divorce is permitted, encouraged or even obligatory are discussed in other tractates.Halakhic divorce is unique, as it is an action that successfully undoes the relationship that is created through marriage. Just as halakhic marriage creates a relationship that forges forbidden interactions – isurei ervah – without a blood relationship, divorce is the method that removes that relationship. (It should be noted that even after divorce, some of the forbidden relationships remain in force, e.g. the husband can never marry his ex-wife’s mother or daughter. Nevertheless, the main relationship is undone.) Due to the severity of these relationships, the Sages devoted an entire tractate to detailing the rules and regulations that surround these laws.

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TALMUD. The 18th Massekhet – Sota

Massekhet Sota deals primarily with the halakhot associated with the sota (see Bamidbar, Chapter 5) – a woman whose husband suspects that she is unfaithful, and warns her not to seclude herself with a specific man. In the event that she secludes herself with that man, she is considered a sota, and it is prohibited for her to remain married to her husband unless she is taken to the Temple and undergoes an evaluation rite in order to determine whether she was in fact unfaithful. This rite includes the offering of a special meal-offering, the taking of an oath, and the drinking of the bitter water of a sota:

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