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:

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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)

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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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PTIKHA LeHOKHMAT HaKABBALAH by Baal HaSulam with the comments of Rabash (Part Ten)- The Meaning of Ali’yat Ma”N(ascend of request for correction and receiving the Lights) and formation of Gadlut of the World of Nekkudim

In letter A’in-Tet(79) Baal haSulam starts explaining Esser Seffirot of the world deNekkudim in the Form of Gadlut(completely activated form, Katnut-partial activation) and says that the Form of Gadlut is created on the request=Ma”N of Reshimot( memories from being filled with Lights) of Zo”N deA”K (Partzufe’i Z”A and Nukva of the world deAdam Kadmon, which are found downwards the Tabur and which await their filling with the Lights). But, says Baal haSulam, at the beginning, we have to explore the meaning of Alli’yat Ma”N( ascend of requests for correction of form and receiving the Lights):

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the link to the previous-9th part

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Haftarah for Shabbat Rosh Chodesh (Isaiah 66:1-24)

When Shabbat coincides with the beginning of a new Hebrew month (Rosh Chodesh) we read a special maftir about Rosh Chodesh sacrifices at the end of the Torah reading, and chant a special haftarah taken from the book of Isaiah.This haftarah touches on several themes, from the typical–God as creator of the world, God’s omnipresent majesty–to the more extraordinary, including an extended prophecy in which God is represented as a midwife helping Zion to give birth to her son. There are also themes of universal worship, in which all people of the world will recognize God’s glory, and Jews around the world will be brought to Jerusalem to become Levites and priests:

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Haftarah for Shemini Atzeret (I Kings 8)

… And it was, as Solomon finished praying all this prayer and supplication to the Lord, that he arose from before the altar of the Lord, from kneeling on his knees with his hands spread out toward heaven. 55. And he stood, and blessed the entire congregation of Israel (with) a loud voice, saying, 56. “Blessed (be) the Lord, Who has given rest to His people Israel, according to all that He spoke; there has not failed one word of all his good word, that He spoke through Moses His servant. 57. May the Lord our God be with us, as He was with our forefathers; let Him not leave us, nor forsake us:

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Haftarah for Parashat Zot HaBracha&Simchat Torah(the Book of Joshua 1:1-18

The last Parsha of the Torah, is read on Simchat Torah, when we celebrate finishing the entire Torah, and start over at Breishit. The Haftarah of Zot HaBracha is the first chapter of Yehoshua, the Book of Joshua, which talks about the events that take place immediately after the Torah ends and Moshe dies:

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