The Book of Zohar Overview
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Book of Zohar ((Itemsitems 666-71).6-71)
The Path of Kabbalah By Rav Michael Laitman PhD The Path of Kabbalah LAITMAN KABBALAH PUBLISHERS By Rav Michael Laitman PhD Executive Editor: Benzion Giertz Editor: Claire Gerus Translation: Chaim Ratz Compilation: Shlomi Bohana Layout: Baruch Khovov Laitman Kabbalah Publishers Website: www.kabbalah.info Laitman Kabbalah Publishers E-mail: [email protected] THE PATH OF KABBALAH Copyright © 2005 by MICHAEL LAITMAN. All rights reserved. Published by Laitman Kabbalah Publishers, 1057 Steeles Avenue West, Suite 532, Toronto, ON, M2R 3X1, Canada. Printed in Canada. No part of this book may be used or reproduced in any manner without written permission of the publisher, except in the case of brief quotations embodied in critical articles or reviews. ISBN: 0-9732315-9-9 FIRST EDITION: DECEMBER 2005 The Path of Kabbalah TA B LE OF CONTEN T S Part One: The Beginning .........................................................................9 Part Two: Phases of Spiritual Evolution ............................................... 70 Part Three: The Structure of the Upper Worlds .................................140 Part Four: Proper Study ...................................................................... 253 Part Five: Religion, Prejudice and Kabbalah ...................................... 306 Part Six: Genesis ................................................................................. 320 Part Seven: The Inner Meaning .......................................................... 333 Detailed Table of Contents ............................................................... -
Schedule of Activities at Ahavath Torah
SCHEDULE OF ACTIVITIES AT AHAVATH TORAH Week of May 8 – May 14, 2020 14 Iyyar – 20 Iyyar 5780 Please note: Ashkenazi & Sephardi Tefillot are combined at this time and broadcast over Zoom DAILY SERVICES – Sun, 5/10 - Fri, 5/15 Zoom Information: http://ahavathtorah.org/zoom Dial-in information: (646) 558-8656, Meeting ID: 201 568 1315 SHACHARIT SERVICES MINCHA/MAARIV SERVICES (D’var Torah in between) Sunday - 9:00AM Monday – Thursday - 8:00AM Sunday through Thursday - 7:50PM Daf Yomi with Rabbi Berman, call (917) 553-3988 dial in, 5:45AM Daf Yomi with Rabbi Becker, join Zoom meeting at 7:10AM https://zoom.us/j/802921287 FRIDAY, May 8/ Iyyar 14 (Omer Day 29) Call-in Shiur with Rabbi Berman, “The Meaning of Shabbos” (10 minute discussion), 1-857-232-0157 Code 159954 .............. 6:42 PM Shabbat Candle Lighting ............................................................................................................................................................. 7:42 PM SHABBAT, May 9 / Iyyar 15 (Omer Day 30), Parshat Emor Kriyat Shema should be recited ....................................................................................................................................... before 9:18 AM Shabbat Ends ............................................................................................................................................................................. 8:48 PM SUNDAY, May 10 / Iyyar 16 (Omer Day 31) Shabbat Illuminated: Rabbi Rosensweig “Traveling on Shabbat: Analyzing Techum Shabbat” Part 1. 10:00 AM -
Abbreviations and Explanations of Zohar in English
Celestial Grace Temple Abbreviations and Explanations of Zohar in English AA – Arich Anpin – the Partzuf of Hochma, the central, initial Partzuf in the world of Atzilut, from which all the other Partzufim originate. Aba – Father – the Partzuf of Hochma. Ima – Mother – the Partzuf of Bina. ZA – Zeir Anpin – Son (with regard to AVI). ZON – ZA and Nukva – Malchut. Nukva, Malchut – a Sefira (singular for Sefirot) or Partzuf that receives from all the preceding Partzufim (plural for Partzuf). Malchut of the world of Atzilut is the sum of all the creatures, all human souls. For this reason it is called Knesset Israel (The Assembly of Israel). Israel – the property of “bestowal,” altruism. This is the property of the Creator, the property ofBina. Israel derives from the Hebrew words Yashar – straight, and El – the Creator. Thus, Israel is the property of aspiring to attain equivalence of form with the Creator. The “nations of the world” are the aspiration to selfish reception of pleasure. Naturally, these two properties are present in everyone, and Kabbalah is the method for the development of the property of Israel within man, with the purpose of attaining the Creator in this life. Kli (vessel) egoistic desires and aspirations are not considered a Kli. A Kli is the corrected desires, suitable for reception of Light. These are altruistic desires with a screen that has transformed them from egoism into altruism. The human heart that receives all sensations is called the Kli (vessel) of reception of sensations. Copyright © 2014 celestialgrace.org 1 Celestial Grace Temple Abbreviations and Explanations of Zohar in English The spiritual vessel, the only vessel that The Zohar speaks of, is the desire to bestow upon the Creator: to hand over all of man’s desires to the Creator, as though saying that he agrees with all his heart to relinquish all of himself for His sake. -
Supernal Wisdom
Celestial Grace Temple English Zohar – Supernal Wisdom Zohar Book 7 - Supernal Wisdom: 40. Rabbi Yudai asked, “What does the word BERESHEET mean?” It is the wisdom, upon which the world, ZA, is established to enter the concealed supernal secrets, namely the Light of Bina. Here are the six Supernal and great properties, VAK de Bina, from which everything emerges. The six river mouths, VAK de ZA, that flow into the Great Sea (Malchut) were formed from them. The word BERESHEET consists of the words BARAH (created) and SHEET (Aramaic: six), meaning that six properties were created. Who created them? He who is unmentioned, concealed, and unknown: Arich Anpin. There are two types of Ohr Hochma (Light of Wisdom) in the world of Atzilut: 1. The original Light, Ohr Hochma of AA, called “the concealed Ohr Hochma.” This Light of Hochmais present only in Partzuf AA and does not spread to the lower Partzufim. 2. Ohr Hochma that descends via thirty-two paths from Bina, who ascended to Rosh de AA to receive Ohr Hochma and pass it to ZA. Hence, the word Beresheet means Be-Resheet, with-Hochma. However, this is not the true Ohr Hochma that is concealed in AA, but rather the Light that descends via thirty-two paths from Bina to ZA and sustains ZON. It is written that the world is established on the “concealed supernal secrets.” Copyright © 2014 celestialgrace.org 1 Celestial Grace Temple English Zohar – Supernal Wisdom For when ZON (called “world”) receive the Light of Hochma of thirty- two paths, they ascend to AVI, the concealed supernal secrets. -
What Have We Done for God Lately
PARASHAT MATOT-MAS’EI 5772 • VOL. 2 ISSUE 41 and bizarre. Certainly if, God forbid, we were KEEP ON TRUCKIN’ – to find ourselves in a bar, we would be hard- pressed to focus on anything sacred. The only SIDEPATH WE’RE GOIN’ HOME way we can maintain a sacred focus is to have Why is there depression, sadness and faith in the teachings of genuine tzaddikim. suffering? Our Sages teach: Whoever Believing and bearing in mind that they are By Ozer Bergman mourns Jerusalem will yet share in its the ones who are fit to lead us, gives us the rejoicing (Ta’anit 30b). Without experienc- ability to follow their lead. “Moshe wrote their goings out for their ing sorrow and mourning, there is no way journeying at the word of God” (Numbers Because another reason we are in exile is to for us to appreciate its opposite. We have 33:2). “complete” the Torah. Many think that the nothing with which to compare our Trick question: What is the opposite of sinat Torah ends with the Written Torah, or the happiness. Therefore, we must experience chinam (baseless hatred)? If you said ahavat Talmud, Kabbalah, etc. Not so. The Torah is suffering. Only then can we know the true chinam (baseless love), you’re wrong. There incomplete. As history evolves and taste of joy (Crossing the Narrow Bridge). is no such thing. If there were, it would mean humankind moves closer to Utopia—the coming of Mashiach—we Jews need more loving even the most vile, violent, cruel and deadly human animals that ever disgraced and more Torah—advice and suggestions on the planet and mankind. -
Shaar Hayichud the Gate of Unity by the Holy Rabbi Dov Ber of Lubavitch
Shaar HaYichud The Gate of Unity By The Holy Rabbi Dov Ber of Lubavitch Translated and Annotated by Shimon Markel Edited by Rabbi A. Markel Copyright © 2004 Chapter Thirty Three From all of the above1 we understand the matter of a single Hitbonenut-contemplation of the many particulars which come together as one general [overarching principle] that includes them all. This is similar to [the matter of] “Whatever HaShem desires He has done in the heavens and the earth etc”.2 The root of this “desire of HaShem” is rooted in the first source (which is called Yachid – Singular etc). This is the aspect of the essential Heyulie desire for kindness in the Essence of the Infinite Light (Atzmoot Ohr Ein Sof) which is [an] absolutely simple [singularity]. This [desire for kindness] is similar to the essentially good and kind nature embedded in the essence of the soul (as explained above in chapter ten). Once it arose in G-d’s will and desire to bestow goodness in a particular way from this general heyulie light,3 [this desire] descended with a great chaining down. [Nonetheless], all [this was] still within Himself [and was still] in the aspect of Infinity (Ein Sof), until this desire reached the aspects of Netzach and Hod of the externality of the vessel of the “Heart”. In other words, [it reached] the external emotions (Midot) of Malchut of the Infinite (Ain Sof), even though as it is there, [in Malchut of Ein Sof] it completely transcends the aspect of limitations of lights within vessels. Rather, it all is literally in an aspect of Infinity (Ein Sof), as “He estimated it within Himself”.4 Afterwards, there was a Tzimtzum [withdrawal] and it descended by means of the aspect of the Line (Kav) within the ten sefirot of Circles (Igullim) etc, until the aspect of Keter of Adam Kadmon.5 [Now, Keter of Adam Kadmon] is the source of the concealed desire (Ratzon HaNe’elam) which becomes revealed as the “desire for the desire” within Keter of Atik Yomin 1 This refers to all the preceding chapters (at least from ten through thirty two). -
El Infinito Y El Lenguaje En La Kabbalah Judía: Un Enfoque Matemático, Lingüístico Y Filosófico
El Infinito y el Lenguaje en la Kabbalah judía: un enfoque matemático, lingüístico y filosófico Mario Javier Saban Cuño DEPARTAMENTO DE MATEMÁTICA APLICADA ESCUELA POLITÉCNICA SUPERIOR EL INFINITO Y EL LENGUAJE EN LA KABBALAH JUDÍA: UN ENFOQUE MATEMÁTICO, LINGÜÍSTICO Y FILOSÓFICO Mario Javier Sabán Cuño Tesis presentada para aspirar al grado de DOCTOR POR LA UNIVERSIDAD DE ALICANTE Métodos Matemáticos y Modelización en Ciencias e Ingeniería DOCTORADO EN MATEMÁTICA Dirigida por: DR. JOSUÉ NESCOLARDE SELVA Agradecimientos Siempre temo olvidarme de alguna persona entre los agradecimientos. Uno no llega nunca solo a obtener una sexta tesis doctoral. Es verdad que medita en la soledad los asuntos fundamentales del universo, pero la gran cantidad de familia y amigos que me han acompañado en estos últimos años son los co-creadores de este trabajo de investigación sobre el Infinito. En primer lugar a mi esposa Jacqueline Claudia Freund quien decidió en el año 2002 acompañarme a Barcelona dejando su vida en la Argentina para crear la hermosa familia que tenemos hoy. Ya mis dos hermosos niños, a Max David Saban Freund y a Lucas Eli Saban Freund para que logren crecer y ser felices en cualquier trabajo que emprendan en sus vidas y que puedan vislumbrar un mundo mejor. Quiero agradecer a mi padre David Saban, quien desde la lejanía geográfica de la Argentina me ha estimulado siempre a crecer a pesar de las dificultades de la vida. De él he aprendido dos de las grandes virtudes que creo poseer, la voluntad y el esfuerzo. Gracias papá. Esta tesis doctoral en Matemática Aplicada tiene una inmensa deuda con el Dr. -
Connections to Parsha Tetzaveh and a Lot More (PDF)
From TZAVSA: “to connect” Templates of Connectivity There are many templates in the Torah/Tenach. These templates reflect and help us understand how creation (especially man) functions and relates to G-d. • One template reflects a system of 4 • Another template reflects a system of 10 • Sometimes the system of 4 includes a ‘hidden’ 5th aspect. • Sometimes the system of 10 is focused on only 7 The 4-letter name of G-d is the The “Trunk of the Tree” framework that all else relates to and connects to/through. For the individual it represents the four aspects of life as reflected in Torah. In Genesis 1:1 we read: “In the beginning, G-d created …” Four Worlds This tells us there was a “reality before creation.” This is the first world called ‘Atzilut,’ associated with ‘nearness’ (to G-d). of Existence This is followed by three worlds ‘within creation,’ called Beriah (Creation), Yetzirah (Formation) and Asiyah (Making) Let’s add some color … Sulam Yaacov (Jacob’s Ladder) YOD/Atzilut HEY/Beriah VAV/Yetzirah HEY/Asiyah Parsha Tetzaveh = from TZAVSA: “to connect” Connections Karbanot (Offering) = from KAREV: “to come near” Tefillah (Prayer) = “The Hebrew word for prayer, Tefillah, also means connection.“ (AskMoses.com) Ketoret (Incense) = from KATAR (Aramaic): “connection” CONNECTIONS: Soul Levels & YHVH Ketoret (incense) with the level of Neshamah/Intellect. First letter ‘Hey’ (Genesis 2:7) Tefillah (prayer) with the level of Ruach/Emotion. The ‘Vav’ Karbanot (offering) is associated with the level of Nefesh/Physicality Second letter ‘Hey’ “And you shall love the Lord, your God, with all your heart and with all your soul, and with all your means.” SOUL LEVELS The Neshamah, the 3rd The 4th level of the soul, level of the soul, and is, Chayah (pre-creation) is “the individual higher “the collective unconscious consciousness.” of the group.” This is the connection to This is where Moses seeks Torah, comparable to to connect the people with being “born again.” the Ohr Ein Sof. -
The Path of Kabbalah
1 of 273 The Path of Kabbalah Kabbalist Michael Laitman 2 of 273 Part One: The Beginning .............................................................................................5 Chapter 1.1 - The Great Illusion................................................................................... 6 Chapter 1.2 – Between Creator and Creature........................................................... 8 Chapter 1.3 – The Evolution of the Soul................................................................... 12 Chapter 1.4 – The Awakening of the Point in the Heart....................................... 15 Chapter 1.5 – Kabbalah as a Means .......................................................................... 19 Chapter 1.6 – Land Marks........................................................................................... 21 Chapter 1.7 – From Above Downward ..................................................................... 25 Chapter 1.8 – Cause and Consequence ..................................................................... 27 Chapter 1.9 – What is Between This World and the Next?.................................. 29 Chapter 1.10 – Faith Above Reason........................................................................... 31 Chapter 1.11 – Freedom of Choice – To Operate Above Nature........................ 33 Chapter 1.12 – Questions and Answers..................................................................... 35 Part Two: Phases of Spiritual Evolution ...................................................................49 -
Biblical and Talmudic Units of Measurement
Biblical and Talmudic units of Measurement [email protected] – י"ז אב תשע"ב Ronnie Figdor 2012 © Sources: The size of Talmudic units is a matter of controversy between: [A] R’ Chaim Naeh. Shi’urei Torah. 1947, [B] the Hazon Ish (Rabbi Avraham Ye- shayahu Karelitz 1878-1953) Moed 39: Kuntres Hashiurim and [C] R’ Moshe Feinstein (Iggerot Moshe OC I:136,YD I:107,YD I:190,YD III:46:2,YD III:66:1). See also Adin Steinsaltz. The Talmud, the Steinsaltz edition: a Reference Guide. Israel V. Berman, translator & editor NY: Random House, 1989, pp.279-293. Volume Chomer1 (dry)=kor (dry,liquid). Adriv=2letech (dry). Ephah3 (dry)=4Bat5 (liquid). Se’ah (dry)6. Arbaim Se’ah (40 se’ah), the min. quantity of kor7 8 9 10 1 11 12 water necessary for a mikveh (ritual bath), is the vol. of 1x1x3 amot . Tarkav =hin (liquid). Liquid measures include a hin, ½ hin, ∕3 hin, ¼ hin, letech 2 1 1 1 13 14 15 a log (also a dry measure), ½ log, ¼ log, ∕8 log & an ∕8 of an ∕8 log which is a kortov (liquid). Issaron (dry measure of flour)=Omer ephah 5 10 (dry) measure of grain16. Kav (dry,liquid) is the basic unit from which others are derived. Kabayim17 (dry)=2 kav. Kepiza18 (dry) se’ah 319 1512 30 1 20 21 1 22 is the min. measure required for taking Challah. Kikar (loaf)= ∕3 kav. P’ras (½ loaf ) or Perusah (broken loaf)= ∕6 kav tarkav 2 6 30 60 23 1 24 20 25 26 52 2 1 27 = 4 betzim. -
Daf Ditty Eruvin 46: the Leniency of Grief (And Eruvin)
Daf Ditty Eruvin 46: The leniency of Grief (and Eruvin) Under the wide and starry sky, Dig the grave and let me lie. Glad did I live and gladly die, And I laid me down with a will. This be the verse you grave for me: Here he lies where he longed to be; Home is the sailor, home from sea, And the hunter home from the hill. Robert Louis Stevenson 1 Rabbi Ya’akov bar Idi said that Rabbi Yehoshua ben Levi said: The halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, that one who was asleep at the beginning of Shabbat may travel two thousand cubits in every direction. Rabbi Zeira said to Rabbi Ya’akov bar Idi: Did you hear this halakha explicitly from Rabbi Yehoshua ben Levi, or did you understand it by inference from some other ruling that he issued? Rabbi Ya’akov bar Idi said to him: I heard it explicitly from him. 2 The Gemara asks: From what other teaching could this ruling be inferred? The Gemara explains: From that which Rabbi Yehoshua ben Levi said: The halakha is in accordance with the lenient opinion with regard to an eiruv. The Gemara asks: Why do I need both? Why was it necessary for Rabbi Yehoshua ben Levi to state both the general ruling that the halakha is in accordance with the lenient opinion with regard to an eiruv, and also the specific ruling that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri on this issue? Rabbi Zeira said: Both rulings were necessary, as had he informed us only that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, I would have said that the 3 halakha is in accordance with him whether this is a leniency, i.e., that a sleeping person acquires residence and may walk two thousand cubits in every direction, or whether it is a stringency, i.e., that ownerless utensils acquire residence and can be carried only two thousand cubits from that place. -
"El Misterio De La Creación Y El Árbol De La Vida En La Mística Judía: Una Interpretación Del Maasé Bereshit"
"EL MISTERIO DE LA CREACIÓN Y EL ÁRBOL DE LA VIDA EN LA MÍSTICA JUDÍA: UNA INTERPRETACIÓN DEL MAASÉ BERESHIT" Mario Javier Saban Dipòsit Legal: T.1423-2012 ADVERTIMENT. L'accés als continguts d'aquesta tesi doctoral i la seva utilització ha de respectar els drets de la persona autora. Pot ser utilitzada per a consulta o estudi personal, així com en activitats o materials d'investigació i docència en els termes establerts a l'art. 32 del Text Refós de la Llei de Propietat Intel·lectual (RDL 1/1996). Per altres utilitzacions es requereix l'autorització prèvia i expressa de la persona autora. En qualsevol cas, en la utilització dels seus continguts caldrà indicar de forma clara el nom i cognoms de la persona autora i el títol de la tesi doctoral. No s'autoritza la seva reproducció o altres formes d'explotació efectuades amb finalitats de lucre ni la seva comunicació pública des d'un lloc aliè al servei TDX. Tampoc s'autoritza la presentació del seu contingut en una finestra o marc aliè a TDX (framing). Aquesta reserva de drets afecta tant als continguts de la tesi com als seus resums i índexs. ADVERTENCIA. El acceso a los contenidos de esta tesis doctoral y su utilización debe respetar los derechos de la persona autora. Puede ser utilizada para consulta o estudio personal, así como en actividades o materiales de investigación y docencia en los términos establecidos en el art. 32 del Texto Refundido de la Ley de Propiedad Intelectual (RDL 1/1996). Para otros usos se requiere la autorización previa y expresa de la persona autora.