Monday, November 13, 2017
Wednesday, November 8, 2017
Porque o momento
É por Você
Infinita e ilimitada.
Monday, November 6, 2017
Sunday, November 5, 2017
Tuesday, October 31, 2017
Monday, October 30, 2017
Just as Gimmel and Dalet have an interesting relationship, so too do the letters Heh and Vav. Heh is female, and represents the Divine attribute (sefirah) of Binah, understanding, as well as Malchut, kingship. The letter Heh also is tied to the concept of pregnancy, as it is the first letter in the Hebrew word for it, Herayon. The shape of the Heh is also that of a Dalet with a Yud "impregnated" inside. Of all the sefirot, Malchut does not give, but only receives - that is why it is called a "poor" sefirah, because "she has nothing of her own" (De'leit Lah, like the letter Dalet). The Dalet represents an unrectified feminine aspect, while the Heh, represents a rectified one.
Furthermore, Heh, spelled out in full, appears in the verse, "Heh Lachem Zerah," take for yourselves seed. (Genesis 47:23):
The Vav is male, and symbolizes the sefirah of Yesod (foundation) as well as all of Zeir Anpin, the six masculine emotional Divine attributes (sefirot) that come prior to Malchut, which is female. The shape of the Vav is a straight line, which is associated with male qualities, while female qualities are associated with round, curved shapes, like that of the Heh.
Furthermore, the Vav, which literally means a "hook," grammatically is a letter that connects and transforms. A Vav preceding a word usually means "and." If that word is a verb, the Vav can transform it from past tense to future tense, or vice-versa.
The 22 days of this cycle usually fall mostly within the month of Cheshvan, and start around the time of the yahrzeit of Rachel Immeinu, our matriarch. In Kabbalistic literature, Rachel symbolizes the sefirah of Malchut. As explained previously, Cheshvan is a "poor" month, waiting to be impregnated with the holiness we obtained during Tishrei.
The Heh therefore represents the time in the month of Cheshvan that stands for a "rectified" Malchut, when the initial spiritual void we encountered has already been somewhat filled with spirituality.
The cycle also includes the first days of Kislev, the month of Chanukah, and which is also filled with Chassidic holidays, such as the 19th of Kislev (the Rosh Hashanah of Chasidut) and others. The Vav therefore connects us to the time in which we stood our ground (Yesod) against Greek culture, and transformed darkness into light.
The Desert and the Field have a similar kind of relationship. The Desert also represents the idea of "poverty," be it spiritual or physical, a deep desire for water (Torah). The Desert however, although still symbolic of the bitterness of exile, is already great "step up" from the previous element, Gehennom (purgatory). We are already at a more rectified level of exile.
The Fields are another step closer to elevation. The fields contain even more life and spirituality. Fields are associated with Isaac, who would converse with G-d in the field. As also explained in other places, of the two sons of Isaac, it is Eisav who is called a "man of the field," while Jacob was a wholesome man who would dwell in the tent (of study). In exile, Jacob must learn to be a man of the field as well.
It is also worth noting the progression in the Torah regarding how each of our patriarchs related to the place of the Temple, Mount Moriah. Avraham saw it as a mountain, Isaac as a field, while Jacob knew it as Beit-El, G-d's home (R. Ari Jacobson). A similar progression exists in Perek Shirah, in transforming the world from Gehennom, to a Desert, to a Field.
The desire for water, associated with Desert, also coincides with the time when the Flood began, on the 17th of Cheshvan. Also, the elements of the coming 22-day cycles will be related to water.
The above is reflected in the verses that the two elements sing:
- The Wilderness (Desert) is saying, "The wilderness and the desert shall rejoice, and the arid region shall exult, and blossom like the rose." (Isaiah 35:1)
- The Fields are saying, "God founded the land with wisdom; He established the heavens with understanding." (Proverbs 3:19)
Sunday, October 29, 2017
On the seventh week of the year, still in the month of Cheshvan, the swallow sings in Perek Shirah of how it cannot be silent, but rather must sing to Him of His glory and thank Him forever (Psalm 30: 13).
Friday, October 27, 2017
Tuesday, October 24, 2017
Wednesday, October 18, 2017
If it were
Up to me
I'd take on
I'd spend my days
In thought and prayer
From text to text
And lose myself in mystery
Then realize it never was
Or ever will be up to me.
It's always been about some
One else who begs us all
To go down to Him.
Monday, October 16, 2017
On the fifth week of the Jewish calendar, we celebrate Rosh Chodesh Cheshvan. The month of Cheshvan is represented by the tribe of Menashe. Menashe, the firstborn son of Joseph, assisted his father in managing the entire Egyptian empire at the time. In Cheshvan, we bring all the holiness that we acquired in Tishrei, and use it in our day-to-day spiritual and physical endeavors to elevate the world. After the introspection and delving into the treasures of the Torah that took place in Tishrei, we must put our new resolutions into practice in this physical world. In this service, we use all powers, tools, and technologies available to us. In Perek Shirah, the crane sings to G-d with joy, asking that we use musical instruments such as the lyre and the ten-stringed harp to thank Hashem. With instruments, our music to Him will be even more beautiful.
Monday, October 9, 2017
Nun: Norah Tehilot, Na’avah Tehillah, awesome to praise, inspiring song; Nefillah, fall. [Nun also means "fish" in Aramaic, and, along with the Heh, also represents the Divine attribute of Malchut, kingship]
Ayin: Anavah, humility. Avon, transgression. [Ayin means "eye," as well as "well," "fountain," "spring." The eye is known as the "window to the soul," shedding light on a person's inner dimension. Similarly, a wellspring represents the revelation of the hidden, inner spiritual aspects of the earth, its deeper waters.]
Sunday, October 8, 2017
Gimmel and Dalet have an interesting relationship. Together, they stand for the idea of "Gommel Dalim," helping the poor. "Dal" means poor in Hebrew. It is a well known idea tht Gimmel is shaped in such a way that represents its running toward the "Dal," the letter Dalet.
The Garden of Eden and Gehennom have a similar kind of relationship on a spiritual plane. Gehennom is often translated as "hell," but hell and eternal damnation are not really a Jewish ideas. Judaism believes that a soul usually must undergo some form of cleansing before entering Heaven, and this cleansing takes place in Gehennom.
To some extent, the Garden of Eden represents spiritual richness, while Gehennom represents spiritual lacking. This is reflected in the verses that these elements sing:
- The Garden of Eden is saying, "Arouse yourself, O north [wind], and come, O south! Blow upon my garden, let its spices flow out; let my Beloved come to His garden and eat of its precious fruit." (Song of Songs 4:16)
- Gehinnom is saying: "For He has satisfied the longing soul, and has filled the hungry soul with good." (Psalms 107:9)
On the fourth week of the year, which encompasses the end of Sukkot (including Hoshanah Rabbah), as well as Shemini Atzeret and Simchat Torah, the eagle sings. During this week, as soon as each community completes the annual reading of the entire Torah, we immediately start our studies anew, just like the eagle renews its feathers from year to year. It is also worth noting that during these days, both for hoshanot and hakafot, we spend a large portion of our service circling the bimah, just like the eagle.
The eagle is the greatest of birds, flying higher than the rest. It therefore has an extremely broad and potent view and perspective on all Creation. Unlike other birds, which carry their young between their talons, the eagle carries them on their wings because no other animal can reach that high. So is our relationship with God: "You have seen what I did unto the Egyptians, and how I took them on eagles' wings and brought them to Me."
The eagle requests that G-d remember the nations (Psalms 59:6). The word “remember” can have both a positive (remember for good) as well as a negative connotation (remember in order to punish). The continuation of the eagle’s song appears to be more connected to the latter, as it states, “do not be gracious to any wicked traitors, selah.” Throughout Sukkot, the Jewish people have been bringing sacrifices on behalf of all nations. However, on Shemini Atzeret, we stop bringing sacrifices for others, and place them aside for the time being, so that the Jewish people can be alone with G-d.
The number four represents stability and strength more than the number three, just as a table with four legs is firmer than a tripod. The number four also refers to the matriarchs of the Jewish People: Sarah, Rebecca, Rachel and Leah. The Torah itself is quite explicit about how the matriarchs were more firm than the patriarchs when it came to protecting their family and their lineage from bad influences and from veering off to wrong paths. Sarah made sure that Yishmael was sent away in order not to be a bad influence for Isaac. When Abraham became apprehensive about this, G-d told him to listen to Sarah. Similarly, Rivkah made sure that Jacob would receive the proper blessings from Isaac, instead of Esau. She also insisted that Jacob not intermarry with the local tribes.
The stability of the number four is reflected in various aspects of the world itself. There are four basic elements in the world: fire, water, air, and earth. There are also four spiritual worlds, or dimensions, mentioned in the Kabbalah: Atzilut, Beriah, Yetzirah, and Assiyah. There are also four rivers that flow from the Garden of Eden, and four levels of Torah knowledge, also known as Pardes. Pardes literally means “orchard,” and stands for: Peshat (simple/meaning), Remez (implied/hinted), Derush (interpreted), and Sod (secret). All of the above concepts are deeply related.
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- Third Set of 22 Days: Heh & Vav, the Desert & the ...
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- Introduction to the Aleph-Beit, based on the Zohar...
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