Ruach (Kabbalah)

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Ruach (Kabbalah) Kabbalah â” This article is about traditional Jewish Kabbalah. For other Kabbalistic traditions see Christian Cabbalah, Hermetic Qabalah, and Practical Kabbalah Part of a series on â¦ Wikipedia. Christian Kabbalah â” This article is about traditional Christian Kabbalah. For other Kabbalistic traditions see Kabbalah, Hermetic Qabalah, and Practical Kabbalah Part of a series on â¦ Wikipedia. Tree of life (Kabbalah) â” Part of a series on Kabbalah â¦ Wikipedia. Ruach (Kabbalah). The Kabbalah posits that the human soul has three elements, the nefesh, ru'ach, and neshamah. The nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. A Hebrew word meaning "wind" or "spirit". In its prophetic form as Ruach HaKodesh it is derived from the Talmud equating Divine Inspiration (Ruach haKodesh), and a Divine Voice as the word used to refer to the Spirit of God, or Holy Spirit, in the Tanakh. Ruah. Template:Kabbalah-stub. Categories: Hebrew Bible stubs. Hebrew words and phrases. Torah. Ruach (Kabbalah). This article is an orphan, as no other articles link to it. Please introduce links to this page from related articles; try the Find link tool for suggestions. (August 2012). A Hebrew word meaning "wind" or "spirit". In its prophetic form as Ruach HaKodesh it is derived from the Talmud equating Divine Inspiration (Ruach haKodesh), and a Divine Voice [1] as the word used to refer to the Spirit of God, or Holy Spirit, in the Tanakh. References[]. ^ Talmud Bavli, Makkot 23b. In its prophetic form as Ruach HaKodesh it is derived from the Talmud equating Divine Inspiration , and a Divine Voice [1] as the word used to refer to the Spirit of God, or Holy Spirit, in the Tanakh.Â For faster navigation, this Iframe is preloading the Wikiwand page for Ruach (Kabbalah). Home. News. The Kabbalah posits that the human soul has three elements, the nefesh, ru'ach, and neshamah. The nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. The next two parts of the soul are not implanted at birth, but can be developed over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually. A common way of explaining the three parts of Ruach. The Five Levels of Soul. This picture has the Hebrew names of the five levels of soul as taught by the Kabbalah. From top to bottom it says: Yechidah (unique essence), Chaya (living essence), HaNeshama (the higher soul), Ruach (spirit), and Nefesh (lower soul). The words are slanted because they form a letter Aleph where the two highest levels are the upper Yod; the two lowest levels are the lower Yod; and the middle level is Vav (or Wow)..

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Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written.
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Rosh Hashanah Ubhct Ubfkn
vbav atrk vkp, Rosh HaShanah ubhct ubfkn /UbkIe g©n§J 'UbFk©n Ubhc¨t Avinu Malkeinu, hear our voice. /W¤Ng k¥t¨r§G°h i¤r¤eo¥r¨v 'UbFk©n Ubhc¨t Avinu Malkeinu, give strength to your people Israel. /ohcIy ohH° jr© px¥CUb c,§ F 'UbFknUbh© ct¨ Avinu Malkeinu, inscribe us for blessing in the Book of Life. /vcIy v²b¨J Ubhkg J¥S©j 'UbFk©n Ubhc¨t Avinu Malkeinu, let the new year be a good year for us. 1 In the seventh month, hghc§J©v J¤s«jC on the first day of the month, J¤s«jk s¨j¤tC there shall be a sacred assembly, iIº,C©J ofk v®h§v°h a cessation from work, vgUr§T iIrf°z a day of commemoration /J¤s«et¨r§e¦n proclaimed by the sound v¨s«cg ,ftk§nkF of the Shofar. /U·Gg©, tO Lev. 23:24-25 Ub¨J§S¦e r¤J£t 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /c«uy o«uh (lWez¨AW) k¤J r¯b ehk§s©vk Ub²um±uuh¨,«um¦nC Baruch Atah Adonai, Eloheinu melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu l’hadlik ner shel (Shabbat v’shel) Yom Tov. We praise You, Eternal God, Sovereign of the universe, who hallows us with mitzvot and commands us to kindle the lights of (Shabbat and) Yom Tov. 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /v®Z©v i©n±Zk Ubgh°D¦v±u Ub¨n±H¦e±u Ub²h¡j¤v¤J Baruch Atah Adonai, Eloheinu melech ha-olam, shehecheyanu v’kiy’manu v’higiyanu, lazman hazeh.
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Ruach Shabbat Saturday, July
Tammuz-Av 5778, July 2018 Table of Contents Pg 1 Ruach Shabbat Service Ruach Shabbat Pg 2 Shabbat Service Schedule, Office Hours, New BOD listing Saturday, July 7th Pg 3 Rabbi’s Column Pg 4 Sisterhood Do you like musical Pg 5 Birthdays, Anniversaries, festivals? Welcome New Members, and Refuah Shlemah Do you love to sing Pg 6 Book Club along to your favorite Pg 7 Advertisement artists or songs? Pg 8 Rabbi’s Classes, Peek at Next Come out to our morning Month, Todah Rabah Ruach Shabbat and Pg 9 Yahrzeits bring your vocals with you! Pgs 10-11 Tributes Everyone is invited to join Pg 12 Oneg & Kiddush Info., Miller Intro. to Judaism, in with some Torah School Fundraiser of our special guests Pg 13 Condolences as we sing along! Bring the whole family for some fun. Service @ 10:30am Festive Kiddush to follow! All are welcome! 1 Clergy & Board Friday Evening Shabbat and Shabbat Morning Services Information Evening services begin at 7:45pm unless noted. -Rabbi David Cantor -Hazzan Judy Sofer, Cantor Oneg follows in the Social Hall. NEW Board of Directors, July 6, Service led by Rabbi David Cantor. 2018-2020 July 13, Service led by Rabbi David Cantor and Hazzan Judy Sofer. President Jeremy Glatstein July 20, Service led by Rabbi David Cantor . Past Presidents July 27, Shabbat Under the Stars Dinner, 6:30pm and Service, 7:45pm led by Rabbi David Cantor and Hazzan Judy Sofer. Betty Ann Downing Ed Morris Executive VP Shabbat morning services begin at 10am unless noted. Vacant Kiddush follows in the Social Hall.
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In the Beginning the Ruach Elohim Hovered Over the Watersi D En El Principio El Espíritu De Di-S, Se Movía Sobre Las Aguas
Kol Simcha October 13, 2007 Gainesville, Florida Shabbat Teaching In the Beginning the Ruach Elohim Hovered Over the Watersi D En el principio el espíritu de Di-s, se movía sobre las aguas. Pero ahora, se está moviendo dentro de mi cora- zón. E In English, “In the beginning the Spirit of the L-rd was moving over the waters. But now the Spirit’s mov- ing, He is moving in my heart…”) 2The earth was unformed and void, darkness was on the face of the deep, and the Ruach Elohim hovered over the surface of the water… 3Then Elohim said, ‘Let there be light’; and there was light. 4Elohim saw that the light was good, and Elohim divided the light from the darkness. 5Elohim called the light Day, and the darkness he called Night. So there was evening, and there was morning, the first day. (Gen 1:3-5) In the beginning, we are told, the Ruach Elohim, hovered over the waters (the waters of creation) but it did not land anywhere⎯the earth was unformed and void. Evidently, the first step in the new creation was being immersed in water. Similarly we humans, after conception, are immersed in the waters of our mother’s womb. Creation needed an immersion, that is, a mikvah. The very next thing created is light (Or, Hebrew), and “the light was good.” The light is then divided (separated) from the darkness as one on the very first acts of creation on the very first day of creation. We also needed a mikvah to separate the light of Messiah in our hearts from the former darkness of our lives before we came to Messiah.
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Ruach Hakodesh and the State of Israel the Judaism Site
Torah.org Ruach Hakodesh and the State of Israel The Judaism Site https://torah.org/torah-portion/perceptions-5774-emor/ RUACH HAKODESH AND THE STATE OF ISRAEL by Rabbi Pinchas Winston God told Moshe," Speak to the Children of Israel and tell them that when you come into the land . (Vayikra 23:9-10) Everything is Hashgochah Pratis, Divine Providence. As the Talmud states, a person doesn't even stub his finger unless it is decreed first in Heaven (Chullin 7b), and even a blade of grass doesn't grow without an angel, or "mazal," on behalf of God, telling it to grow (Bereishis Rabba 10:6). The only question, therefore, is not if something is the will of God . A mazal has been established for each person regarding his life and sustenance, from the time he was born until the end of his life. Each person's is different from another [person's]. All of it is based upon God's hidden guidance, a function of the "Mysteries of the Merciful One" which are not revealed to any living being. It is the basis of why good or bad can occur for a righteous person, which Moshe Rabbeinu asked to understand when he said, "Make Your way known to me" (Shemos 33:13). According Rebi Meir, his request was not fulfilled, since God answered him, "I will be gracious to whom I will show favor, and I will be merciful to whom I will be merciful" (Brochos 7a). (Sefer HaKlallim, Hakdamah, Os 13.) . but what that will is based upon how it has been expressed in what has occurred.
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Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions.
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Meanings & Uses of Ruach
hebrew-streams.org The Meanings and Uses of by Paul Sumner Understanding the Hebrew word ruach (and its Greek counterpart pneuma) is central to understanding why Yeshua is called "Messiah" (Mashiach, Christos). It's also important to know what Scripture teaches about "spirit," in order to discern and avoid deceptions done in the name of and by a Holy Spirit or Holy Ghost. There is a counterfeit "different Spirit," "who is now working in the children of disobedience" (2 Cor 11:4; Eph 2:2). In the Hebrew Bible the word ruach occurs 378 times. Its base meaning is "moving air" — whether in the form of breath, a breeze, or violent storm winds. Kohlenberger & Swanson, Hebrew English Concordance to the Old Testament (1998), p. 1461 entry #8120. In about 100 places in English Bibles, the word is rendered "wind." Notice Yeshua's play on the Greek word pneuma in John 3 and the parallel in John 20: That which is begotten of the flesh is flesh; and that which is begotten of pneuma is pneuma.... The pneuma blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going. So is every one who is begotten of the pneuma (Jn 3:6,8). When he had said this, he breathed on them and said to them, "Receive holy pneuma." (Jn 20:22) Most often in English Bibles ruach is translated either as "spirit" or "Spirit" (the difference is explained below). This is the immaterial dimension of a human being or of God.
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1309-606-Idea of a Soul in Judiasm.Pdf
The Idea of the Soul in Judaism, part 1 September 17, 2013 The Idea of the Soul in Judaism Part 1: Introduction and the Bible Michael Leavitt [email protected] September-October 2013 OLLI Loudoun Campus Course Agenda Purposes – Present an historical survey of the idea of the soul in Jewish thinking – Provide background for studying anything Jewish – Suggest ways of thinking about our own spirituality Topics: the Jewish soul in . – The Bible – Greek philosophy, the Apocrypha and the Talmud – Medieval philosophy – Kabbalah & The Zohar – Lurianic Kabbalah & Hasidism – Contemporary ideas September 17, 2013 The Idea of the Soul in Judaism, part 1 2 Who am I? Retired US civil servant Second career in adult Jewish education Graduate (MA) in Jewish history and philosophy at Baltimore Hebrew University Lecture & teach about Jewish (and other) topics in the neighborhood Edited a book on Jewish mysticism: Kabbalah and the Art of Being by Shimon Shokek Came to this later in life and will be learning it as long as I’m able September 17, 2013 The Idea of the Soul in Judaism, part 1 3 © 2004, 2007, 2013 Michael R. Leavitt 1 The Idea of the Soul in Judaism, part 1 September 17, 2013 General Approach Lectures – Slides, handouts, etc. – Multiple forms of information because people absorb in different ways – “Academic” approach to naming, dating, etc. – Reference to the bibliography (in handouts) Discussion – Questions for clarification are always welcome – Other discussion might be postponed until end of session September 17, 2013 The Idea of the Soul in Judaism, part 1 4 Why Study the Soul? Important Jewish idea since Biblical times Integral part of all western religious ethical systems Suggests approaches to human psychology Essential component of Jewish mysticism May eventually provide clues with regard to the ultimate mysteries .
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Practical Kabbalah
ROBERT AMBELAIN PRACTICAL KABBALAH INTRODUCTION to the study of Kabbalah, both mystical and practical, and to using its Traditions and Symbols with a view to Theurgy WORKS BY THE SAME AUTHOR Éléments d'Astrologie scientifique : Étoiles Fixes, Comètes et Éclipses ; Beetmale edit., Paris, 1936 (out of print). Traité d'Astrologie Ésotérique, t. Ier (Les Cycles), Adyar edit., 1937 (out of print). Éléments d'Astrologie scientifique : Lilith, second satellite de la Terre ;Niclaus edit., 1938 (out of print). Traité d'Astrologie Ésotérique, t. II (L'Onomancie), Adyar edit., 1938 (out of print). Dans l'Ombre des Cathédrales : Étude sur l'ésotérisme architectural et décoratif de Notre-Dame de Paris ; Adyar edit., 1939 (out of print). Adam dieu rouge : La Gnose des Ophites ; Niclaus edit., 1941 (out of print). Traité d'Astrologie Ésotérique, t. III (L'Astrologie lunaire), Niclaus edit., 1942 (out of print). Au pied des Menhirs : Essai sur le Celtisme ; Niclaus edit., 1945 (out of print). Le Martinisme contemporain et ses Origines, Niclaus edit., 1948 (out of print). La Talismanie pratique, Niclaus edit., 1950 (out of print). Les Tarots, comment apprendre à les manier, Niclaus edit., 1950 (out of print). Les Visions et les Rêves, Niclaus edit., 1953 (out of print). Le Dragon d'Or : Aspects occultes de la recherche des Trésors ; Niclaus edit., 1958 (out of print). La Magie sacrée d'Abramelin le Mage, d'après le manuscrit de l'Arsenal, Bussière edit., 1986. L'Alchimie Spirituelle (Technique de la Voie intérieure), La Diffusion Scientifique edit., 1961. Le Cristal Magique ou la Magie de Jehan Trithème, Bussière edit., 1988.
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Succession in Contemporary Hasidism
1 Succession in Contemporary Hasidism Who Will Lead Us? ZADDIKIM OR REBBES When the modern Hasidic movement ﬁ rst emerged in the late eight- eenth century, it was led mostly by charismatic men, commonly called zaddikim (loosely translated as the saintly or pious), who were them- selves the successors of ba’aley shem (wonder masters of the name of God or healers) and their counterparts, the maggidim (itinerant preach- ers).1 While the ba’aley shem were said to possess the mystical knowl- edge of Kabbalah that enabled them to invoke and in shaman-like fash- ion manipulate powerful, esoteric names of God in order to heal people, do battle with their demons, or liberate the human soul to unify itself with God, powers they used on behalf of those who believed in them, and while the maggidim were powerful preachers and magnetic orators who told tales and off ered parables or sermons that inspired their listen- ers, zaddikim had a combination of these qualities and more. With ba’aley shem they shared a knowledge of how to apply Kabbalah to the practical needs of their followers and to perform “miracles,” using their mystical powers ultimately to help their Hasidim (as these followers became known), and from the maggidim they took the power to inspire and attract with stories and teaching while inserting into these what their devotees took to be personal messages tailored just to them. With both, they shared the authority of charisma. Charisma, Max Weber explained, should be “applied to a certain quality of an individual personality by virtue of which he is set apart 1 HHeilmaneilman - WWhoho WillWill LeadLead Us.inddUs.indd 1 223/03/173/03/17 22:32:32 PPMM 2 | Succession in Contemporary Hasidism from ordinary men and treated as endowed with supernatural, superhu- man, or at least speciﬁ cally exceptional powers or qualities.” 2 Whether the supernatural was an essential aspect of early Hasidism has been debated, but what is almost universally accepted is the idea that the men who became its leaders were viewed by their followers as extraordinary and exceptional.
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In the Ruach Year... …Participants Return to the Comfortable, Accepting Place That They Have Begun to Cherish
In the Ruach Year... …participants return to the comfortable, accepting place that they have begun to cherish. They continue to look inward and learn more about themselves and then share so that they can learn more about each other. The gatherings allow for more time for discussion as the girls are now capable of deeper conversations because of both their maturity and level of trust within the group. The group leader trusts her instincts in approaching the gathering plan in a way that she knows will both challenge and excite the girls. y Opening Month Reconnecting—Rosh Hodesh and Us This year, Opening Month is devoted to re-establishing the group, its rituals and guidelines. If new members are entering, the warm-up and small group activities help integrate them into the group. A creative exercise of composing “infomercials” for Rosh Hodesh helps review the learning and experiences of last year and generate excitement for this one. Cool Rules—Take Two: Brainstorming group guidelines for the year Girl Thing! Group Games: Ice breakers and group builders RoHo-mercials: Small group activity creating short “infomercials” about Rosh Hodesh Closing: Decorating Rosh Hodesh Cloth and/or using the candle ritual to look ahead y Tishrey Imagining God In Tishrey Ruach, we use the High Holy Day liturgy as a springboard to explore and reflect upon classical and contemporary images of God, striving to develop personal metaphors for and ways to connect with God. We then turn our thoughts to our human relationships, drawing on the concept of teshuvah as an inspiration for seeking and granting forgiveness.
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The Messianic Politics of Menasseh Ben Israel I
THE MESSIANIC POLITICS OF MENASSEH BEN ISRAEL HAROLD FISCH I Menasseh's most considerable Hebrew treatise, his Nishmat Hayyim (1651) on the subject of the immortality of the soul, shows him to be, according to Cecil Roth, essentially credulous and naif: "The staid Jewish scholar was revealed as crassly superstitious, believing im plicitly in spirits and ghosts, in possession by, and the expulsion of, demons, not to mention the transmigration of souls and similar doctrines" \ Other scholars have echoed this view of Menasseh's naivety and credulity. Now it is true that in this treatise Menasseh accepted a lot of tall stories, true also that he sought to controvert Maimonides who offered a rational interpretation of supernatural appearances and events in the Bible2. Me nasseh wanted real miracles, real demons and real angels. But all this has to be kept in proportion: after all, Maimonides' philosophical rationaliz- ings were by no means part of a theological consensus at this time. One didn't need to be "crassly superstitious" to reject them. The wildest (as well as the most dramatic) stories in Menasseh's book relate examples of " gil gul" or the transmigration of souls - what later would come to be called stories of the "dybbuk". One of these "gilgul" episodes took place in Safed in 1571 in the presence of R. Selomoh Alkabetz; another account mentions R. Isaac Luria and R. Hayyim Vital as involved with the process of exorcism3. Whilst such notions are today no longer part of Jewish belief, we are to bear in mind that stories of possession and exorcism were a by product of sixteenth and seventeenth century kabbalism, that associated with Isaac Luria4.
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