tag:blogger.com,1999:blog-33929460166401879102024-03-12T20:11:57.917-07:0032 Mystical Paths of WisdomAnonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.comBlogger49125tag:blogger.com,1999:blog-3392946016640187910.post-78559157456118747242016-04-06T08:23:00.000-07:002016-04-06T08:23:55.967-07:00The Mission of the 8th GenerationBS"D<br />
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This past Shabbos was parshas Shmini, which involves the key discourse by the Lubavitcher Rebbe, where he asks what was missing in the 7th day of completion, and what was added by the 8th day that wasn't there before.<br />
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The Rebbe, in this obscure discourse from 1977 (5737), connects this with the 7 generations of Chabad, and the famous discourse beginning the Rebbe's generation in 1951 (5711) quoting the Medrash:<br />
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"in the beginning the Essence of the Divine Presence dwelled in this physical world, and with the sin of Adam it departed to the first firmament, and with the following sins it departed all the way to the 7th firmament. Then 7 tzadikim stood and brought the Divine Presence back, Avraham from the 7th firmament to the 6th, Yitzchak from thr 6th to the 5th, until Moshe who is the 7th, and all the 7ths are beloved, brought the Divine Presence down to Earth"</blockquote>
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However, even after untiing Heaven and Earth by Moshe Rabeinu in Matan Torah, the Divine Presence was not openly revealed to all until the 8th Day - following the 7 Days of Competion. And the Rebbe asks what was missing and what could it possible be that Moshe Rabeinu can not accomplish and he needs to give it over to Aharon, his sons, and the Nation of Israel?<br />
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The answer is that in order for the Divine Presence to openly manifest within the physical and material world, within the constraints of Time and Space without nullifying Time and Space, the revelation must come from WITHIN the physical world, and not forced upon it from Above.<br />
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Moshe Rabeinu was Ish HaElokim - the ultimate human state that is openly manifesting its G-dly root. Since G-dliness was openly revealed by Moshe Rabeinu, the physical world and its contraints of Time and Space do not truly exist - they are nullified in the G-dliness which is vivifying reality at every instant anew. This is also true for the other True Tzadikim (which are few) in every generation, where their awareness and influence transcends Time and Space.<br />
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However, the "fault" in transcending time and space is that it makes it impossible to reveal G-dliness WITHIN time and space. The miraculous state of Moshe Rabeinu actually makes it impossible for him to act within with the physical, since physicality (and the yetzer hara that comes with it) "runs away" from Moshe Rabeinu.<br />
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That's why, while Moshe Rabeinu was able to unite Heaven to Earth, for open revelation of G-dliness within the world requires "regular" people who "live within the world" - that's us. This is symbolized by Aharon - whose divine service is of the sacrifices - elevating the physical material world (through its 4 aspects of: inanimate, vegetative, animal, and man) in a manner of "from below to above".<br />
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However, how can Aharon elevate the word? Through the transfer of power from Moshe to Aharon and to his sons and the Elders of Israel - which is the Calling of Moshe to Aharon on the 8th Day.<br />
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I have written before about how this relates to the giving over of power by the Rebbe to the Chassidim and the Nation of Israel on the 28th Nissan 1991 (5751). You can check it out in detail in those posts. However, where this concept is left off by me is - what exactly do we need to do this now to make this happen, and openly reveal G-dliness in the world? This is the divine mission of the 8th generation, which is the 10th generation to the Baal Shem Tov (on that 8th day 10 crowns were given as Rashi says).<br />
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So, how do we do this? Well, first - what has changed?<br />
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<br />Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-67760152362717924802016-01-31T14:27:00.001-08:002016-01-31T14:37:16.111-08:00Study Kabbalah! When Your Wellsprings Flow OutwardsBS"D<br />
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The Light of Pnimyus HaTorah shines splendor of the redemption</h2>
Everyday we seek the critical moment of the true and complete redemption, when Eliyahu HaNavi sounds the Great Shofar, the miraculous revelation of Moshiach ben Dovid.<br />
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And every day that goes forth until that moment, we must increase in the one thing promised by Moshiach to Our Rebbe the Holy Baal Shem Tov to bring Moshiach - the spreading of the "wellsprings of the Baal Shem Toiv", which are the wellsprings of the AriZal and Rabbi Shimon Bar Yochai, who received from Eliyahu HaNavi Zachur LeTov. <br />
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This is the Torah of Chassidus, the Light of Rashbi, of the Zohar, within the grasp of every single man, woman, and child. This is the ultimate fusion of the G-dly dimension and the mundane material dimension, the epitome of this being in the true and complete redemption by Moshiach.<br />
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And these deepest teachings of the Torah, which the Rashbi only revealed to a select few Tanaym, this wisdom will be available to and internalized by simple Jews. Moreover, Moshiach told the Baal Shem Tov that his coming depends on the nation of Israel attaing the levels of Yichudim, divine unifications which traditionally were only the portion of mekubalim. <br />
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And today, these teachings must shine forth, the enlighten the world in the Light of Atik Yomin.<br />
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For this reason, <a href="http://www.hakhel5776.com/study-kabbalah/" target="_blank">I opened a new page on the Hakhel5776 site titled "Study Kabbalah!"</a> I will be updating it with short English lessons in all the seforim of Kabbalah and Chassidus, such as:<br />
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<ul>
<li>Etz Chaim - The Sugya of the rectification of the Moon - in it are the keys to the stages of exile abd redemption in the cosmic purpose of the Nation of Israel.</li>
<li>The Holy Zohar - Parshas Terumah - the mystical intentions in Kabbolos Shabbos - process parallels Kabbolos Pnei Moshiach.</li>
<li>Kesser Shem Tov - lessons in the direction of our Rebbe the Holy Baal Shem Toiv</li>
<li>Prophetic Kabbalah - the writings of Chaim Vital in Shaarei Kedusha and Rabbi Avraham Abulafia, about Maase Merkava - unlocking the mystical language of prophetic Kabbalah through the keys of the Torah of Chassidus Chabad.</li>
<li>The Decleration of Redemption by the Lubavitcher Rebbe in 5751-2 (1991) - and the remaining path in the personal avodah of every Jew in learning, internalizing, and uniting with the G-dly Essence, becoming a living vehicle for the Infinite Essence (Atzmus Ein Sof).</li>
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Here's that link again : <a href="http://www.hakhel5776.com/study-kabbalah/" target="_blank">http://www.hakhel5776.com/study-kabbalah/</a></h3>
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<br />Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-90727609990418010712015-12-23T07:59:00.001-08:002015-12-23T08:01:44.712-08:00Waiting for Moshiach or Bringing Moshiach Now? After 10 Teves 5776 Year of HakhelB"H<br />
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We are all davening to Hashem to bring the geula, and yet we look around and seems like Hashem is "sleeping" and the world is running on its own C"V. <br />
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Remember the Zohar VeYera lists the timelines from the year 66, 72, 73.5, and then states that the process will continue until the year 100, meaning the end of the century. These are all processes and timelines, but we must not forget our avoda, and that quite simply Moshiach should come NOW!.<br />
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That's why the Rebbe pushed us to say We Want Moshiach Now, not we want Moshiach 10 Tevet, 5772, next year, next 18 months, etc. Now means Now!.<br />
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So, how do we bring Moshiach now? In parshas Pinchas 5751 the Rebbe tells us that one Jew (even someone not previously religious at all) can bring the geula by conquring their thoughts, speech, and actions with their Essence of their Neshama.<br />
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It is explained in Zohar and the writings of the Arizal that the essence of the Neshama of a Jew (the Yechida) is a spark of Moshiach, as well as a spark of the Blessed Essence of Ein Sof. Through this essential point, all of Israel are one "body", which is embodied by Moshiach who is a Yechida Klalis - his entire being is the Yechida, as the Arizal says that Adam HaRishon was on the level of Chaya, and only Moshiach will reveal the level of Yechida.<br />
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However, since the Yechida is available in every single Jew, regardless of their revealed aspects and current state of riteousness, any Jew, at any time can reveal the Yechida, and since his or her Yechida is connected to the Essence of Ein Sof, which literally is not limited by anything (it is Ein Sof), once that level is revealed within a single Jew, it is revealed in the entire world.<br />
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This is the inner meaning of the saying in the Talmud "he did one Mitzva and topped himself and the entire world to the side of Merit), as the Rambam bring this gemara in Hilchos Teshuva, that a Jew with one single Mitzva brings salvation to the entire world. By the way, this is a great example of how the revealed (nigla) and the esoteric (nistar) aspects of Torah are perfectly connected...<br />
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The "problem" is that the Essence of No End "Bound Himself" to the Jewish nation ("melech asur barhatim - berhitei mocha veliba"), and therefore He is waiting for US to reveal our yechida, hence releasing "Him". The irony is we are waiting for Him to come and save US (gevald! gevald!)<br />
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How do we reveal our yechida? It's so simple that it's almost impossible to undersantd. We do so by putting our ego, feelings, desires, understandings, perspectives, and comforts aside. How do we do this? By nullifying ourselves into the greater whole. <br />
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This is also the inyon of Hakhel. The year of Hakhel is always (by definition) the year following shemita (motzei Shviis ben Dovid ba). Even Yakov told his sons in our parsha "gather and I will tell you the keitz" (paraphrased based on Rashi) - GATHER first - that's the first step. <br />
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Now, learning how to live according to our Yechida was the mission of the Baal Shem Tov, but at his time he only revealed it to perfect Tzadikim who became his students. Same for the successor of the Baal Shem Tov, the Rebbe the Rav HaMogid. The student of the Rav HaMogid, the Alter Rebbe, the Baal HaTanya and Shulcha Aruch, brought the Torah of the Baal Shem Tov to each and every one of us. In 7 succeeding generations the teachings became further codified paving a path of divine service, until 5727 - 1967 when the Great Shofar was blown - the beginning of the Baal Teshuva movement. We are the spiritual descendents of the Baal Shem Tov who received from Achiya HaShiloni (the Baal Chai - again a reference to the master of the Yechida, which is the mystical secret of Moshiach) and Eliyahu HaNavi.<br />
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The ball is in our hands now, and we are ready. I am offering anyone to come and learn this path, either a shiur online, one on one, or in any way. I have been teaching this one on one in Crown Heights to whoever would just listen, and every single person answered that this answered their questions. I am also learning, but with every Jew we learn with, our light grows.<br />
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As far as Hakhel is concerned - please sign up online at <a href="http://www.hakhel5776.com/" target="_blank">Hakhel 5776</a>, simply by joining a group of other Jews on a single list you are already fulfilling Hakhel (the Rebbe said this in 13 Tishrey 5748 a year of Hakhel).<br />
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I know some people will find this comment odd, please try to step outside yourself and try to learn more. This is truly the path of the teshuva that immediately brings the geula.<br />
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Moshiach Now!Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-72961399111966581452015-10-29T18:00:00.006-07:002015-10-29T18:00:51.759-07:00להתעצם עם אלוקות - להשתחרר מהגלות הפנימית ולהתעצם עם הנשמה<div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 12.8px;">
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טבילה אותיות הביטול - המבול דטרדות הפרנסה, טרדות היום יום מביאים אל הביטול, טבילה במי הדעת העליון,</h4>
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<span style="font-size: 12.8px;">ידוע ההבדל בין דעת עליון לדעת תחתון. דעת תחתון זה אנחנו היש, והקב"ה בורא יש מאין, אז הוא האין הבלתי מושג המהווה את היש. מבחינתנו, קרוצי חומר, מבחינתנו יש עולם והאלוקות הבלתי מושגת היא האין. והחכמה מאין תמצא. אותו בן אדם שמבריק לו איזה ברק ממקור שכלי, מבריק לו איזה רעיון, הוא לא מכיר את המקור, החכמה הסתימאה, שממנו מגיע הברק הזה. אז מכיון שהוא לא יכול להשיג את זה אז החכמה מאין תמצא. </span></div>
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אז אנחנו שלא משיגים את האלוקות אז מבחינתנו האלוקות היא אין. </h3>
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<span style="font-size: 12.8px;">אבל מצד האלוקות, אז האלוקות היא יש, ובלשון הקבלה כולא כמיה כלא חשיב. כל הנבראים הם לא מציאות. כפי שאדמו"ר הזקן מבאר בתניא, שביו"ד נברא העולם הבא, ובאות ה"א ברא העולם הזה, אז כל העולם נברא מאות אחת, הן העולם הזה והן העולם הבא, ו כמו שאין ערך בין שתי אותיות ולכללות כח הדיבור, שאדם יכול לדבר כמה שהוא רוצה, וגם לדבר שטויות עד אין ערך, אז מה החשיבות היחסית של שתי אותיות לגבי כללות כח הדיבור. וכן אין ערך בין כללות כח הדיבור לכח המחשבה, וכן אין ערך בין כח המחשבה לעצם השכל, וכל שכן שאין ערך בין עצם השכל לעצם הנפש. כלא חשיבות כלל. </span></div>
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כך באין ערוך בטלים כל העולמות כלפי הקב "ה. שתי אותיות כוללות את כל המציאות. אז בדעת עליון היש האמתי זה האלוקות, וכולם כמיה כלא חשיב.</div>
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בדעת עליון היש ו העולמות ו המציאות הם אין, <span style="font-size: 12.8px;">ובדעת תחתון זה להיפך, מציאות היא יש, והאלוקות היא האין הנסתר שמהווה אותה.</span></div>
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אז ענין של המבול, בא לטהר את העולם, נח עולם חדש מצא. במשך ארבעים יום העולם טבע והתבטל במי הדעת העליון. מה פרוש לטבול במקוה ולהתבטל. </div>
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חווית הביטול פותחת אותנו ממול האין סוף. זה שאנחנו רוצים, אנו מגבילים את עצמנו. </h3>
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<span style="font-size: 12.8px;">הטרדדות היום יומיות של פרנסה, שלום בית, חינוך הילדים, וכו' ממצרים וההגבלות שאנו יצרים באמונות המטומטמות שלנו, המח והלב אטומים לגמרי.</span></div>
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למימד שמעבר. אנחנו נמצאים פה רק בשביל דבר אחד, להפגש עם המימד הנשמתי שבתוכנו להזדהות איתו להיות הוא , ו אנחנו עדיין מתעקשים לחוות את העולם דרך האישיות שלנו.</div>
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האישיות שלנו היא אם כל חטא היא שורש כל הבעיות היא מלאך המוות בכבודו ובעצמו. כפי שאדמו"ר הזקן מסביר שהכח המתאווה הוא כח מכחות הנפש. ו הוא לא רע ולא טוב. אך כשכח המתאווה הולך אחר הרצונות של הנפש הבהמית הוא יצר הרע ו הוא מסית הוא מדיח הוא נוטל את נשמתו של האדם. כח המתאווה בשירות האישיות הוא עלוקה.</div>
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הדרך שאדם רץ להשיג את מה שהוא רוצה זו הדרך שהאדם רץ לקראת מותו.</h2>
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<span style="font-size: 12.8px;">הרבי אומר שהדרך לעבור לחיים נצחיים היא להפטר מהגזרה של מהעפר באת ואל העפר תשוב היא להגיע לדרגה של ונפשי כעפר לכל תהיה, למדרגה שבה לנפש הבהמית אין רצונות מצד עצמה.</span></div>
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אז מה, אני אהיה בלי רצון? כל הענין הוא שאנחנו חולים במחלה קשה. כולנו. מחלת הגלות, שאנחנו מזוהים לגמרי עם האישיות שלנו, וכשאנחנו אומרים "אני רוצה" זה שקר של מחלה. זה לא ה"אני" שלי. אני איזו שהיא ישות רוחנית נוראה שיש בה הרבה מאוד רע ומעט טוב, כל ענינה זה כאב, מחלות, חוסר אוני, ורוע. </div>
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לישות הזאתי קוראים בשפה המודרנית "אגו". האישיות שלי. רובה רעה אם היא עושה טוב למישהו, היא רוצה לדעת " מה יצא לי מזה?" אין <span style="font-size: 12.8px;">לאישיות שלנו </span>מושג איך לעשות טוב בלי לרצות לקבל חזרה. </div>
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Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-86120745608431968532015-09-03T17:46:00.001-07:002015-09-03T17:51:54.620-07:00It only takes one person<p dir="ltr">BS"D</p>
<p dir="ltr">It only takes one single person to push the world into the true and complete redemption.</p>
<p dir="ltr">After all that's been done age accomplished, the long years of exile, all the Torah and Mitzvos, the refinement of the 288 Sparks of Tohu, the evolution of mankind, etc.</p>
<p dir="ltr">It now only takes one person, a Baal Teshuva, to reveal within him or herself Or Ein Sof, which as the term implies, is Infinite. Since it's Infinite, one revealed by a single person or is openly revealed to the entire world.</p>
<p dir="ltr">It's dependent on each of us, and one of us is destined to cross the like. I'm doing my best, and I am more then happy to see someone do it first.</p>
<p dir="ltr">Moshiach Now</p>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-77686592024593525592015-09-02T14:33:00.000-07:002015-09-02T14:33:09.619-07:00Chai Elul - Hitgalut of the Baal Shem TovBS"D<br />
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It is becoming crystal clear what's the only thing remaining to do, what is the meaning of Teshuva, with which we are receiving Moshiach immediately now.<br />
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So here it is everyone, the meaning of Teshuva - as my moshpia says by now I know all the right words and deliver them clearly, but to do I don't do. So here are the right words - when the actions follow you will immediately see Eliyahu HaNavi and hear the great Shofar.<br />
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Teshuva means to be here and now. <br />
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Teshuva means to be above time and space.<br />
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Teshuva means to go back to who I really am - the level where Israel, the Torah, and Hashem are all One.<br />
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Teshuva means to agree that everything that ever happened and everything that ever will happen is all good.<br />
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Teshuva means to accept who I am with love and respect that me Neshama was chosen for its holy mission.<br />
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In that instant where I did Teshuva, immediately I am a conduit for Or Ein Sof in this physical world, making a dwelling place in the lowest realms, becoming the Holy Temple. <br />
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In this place I am not regretting the past nor worrying about the future. I am not dependent on my environment's approval, I am no longer expanding so much spiritual mental and emotional energy to hide that which I don't want anyone to see. <br />
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At that point I have become who I really am. That's Moshiach.<br />
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In previous generations this has been the portion of only the few great tzadikim in each generation. This teshuva was considered beyond the grasp of an average Jew. Since 5751-1991, the Rebbe gave it over to each and every one of us. Truthfully, this process started with the Baal Shem Tov, this work, this divine service being the inner wellsprings of the Baal Shem Tov, with their spreading Moshiach will come.<br />
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ישמח ישראל בעושיו<br />
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And Israel was joyful on the day of 18 Elul, when the neshama of the Alter Rebbe came down to this world, to bring the Torah of the Baal Shem Tov to the world of Asiyah, to each and everyone of us.<br />
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And the succeeding 7 generations until the Rebbe, who was destined to be Rebbe for the keitz of the yeat 5751 - 1991, when the Rebbe gave it over to each and every one of us - the aspect of the 8th generation.<br />
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And when one of us, one Baal Teshuva, brings this into action in his or her personal life in this physical and material world, s/he brings salvation to the entire world. It only takes one, and a single thought, speech, or action of Teshuva.<br />
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We know what we need to do, Hashem have mercy on Yourself, and allow us to do true teshuva right now. <br />
Good Yom Tov. Moshiach Now.<br />
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<br />Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-55892831978694763492015-08-12T07:51:00.002-07:002015-08-26T11:21:06.119-07:00בעיתה אחישנה, שני סוגים של גאולה<div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 12.8000001907349px;">
ב"ה</div>
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בס"ד</div>
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מה עוד יכולני לעשות... הריני מוסר את הענין אליכם.... ועשו כל שביכולתם באופן דאורות דתוהו אבל בכלים דתיקון... להביא את הגאולה האמיתית והשלימה ע"י משיח צדקנו, ויה"ר שימצאו אחד, שניים, שלושה...</div>
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השיחה הזאת פתחה את השנה של שיחות הדבר מלכות, השיחות האחרונות, בהן הרבי מסביר ומפרנס את הענין של העבודה היחידה שנשארה, העבודה אותה הוא מוסר לנו, קבלת פני משיח צדקנו בפועל ממש.</div>
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אז מה זה הענין של קבלת פני משיח? איך עושים את זה? כמו כל דבר טוב ושווה, בפרט בדרך חסידות חב"ד, זה משהו שצריך לבוא ע"י "עבודה". אז מה זאת העבודה של קבלת פני משיח? ואיך היא שונה, אם בכלל, מהעבודה של חסיד במשך כל הדורות מאז התייסדות חסידות חב"ד ע"י אדמו"ר הזקן? למה הרבי מתכוון " שיהודי צריך לפקוח את העיניים ו לראות שהגאולה כבר כאן, שמשיח נמצא לידו וכו'"?</div>
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במאמר ד"ה ויהי ביום השמיני תשל"ז הרבי שואל למה לא היה הגילוי שכינה של "וירא אליכם כבוד ה'... וירא כל העם וירונו..." ביום השביעי של שבעת ימי המילואים? ומוסיף במאמר שאדרבא, העבודה בשבעת ימי המילואים הייתה ע"י משה שלמעלה ממדריגת אהרון, ועוד "שכל השביעין חביבין", אז היה מתאים שגילוי השכינה בפועל יהיה ביום השביעי. אז מה היה חסר ביום השביעי שהיה צריך דוקא את היום השמיני? וגם מה מיוחד בעבודת אהרון שיכל לפעול את גילוי השכינה בעולם הזה הגשמי והחומרי, מה שלא נפעל ע"י משה לבד? </div>
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שם במאמר הרבי מסביר ע"י ביאור ענין ומעלת " השמיני" שפירושו גם שמיני כפשוטו שלאחר השבעה ימים, וגם פירושו "שומן" שענינו העצם. ומביא את תשובת הרשב"א שהמספר שבעה מסמל את שלימות היקף הטבע, שבעה ימים השבוע, שבעה שבועות שלפני יום החמישים של ספירת העומר, שבע שנות השמיטה, שבע שמיטות שלפני היובל, ושורשם שבעת ימי ההיקף של ימי בראשית. אך המספר שמונה הוא למעלה מההיקף ושומר אותו. </div>
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בשורת הגאולה בשנת תנש"א היא שנסתיימה עבודת הבירורים, העבודה של בירור הרפ"ח ניצוצות של תוהו שנפלו בשבירת הכלים ומהם יונקים החיצוניים את חיותם כל זמן משך הגלות. הסיבה הפנימית לכך היא סוד מיעוט הלבנה שאין כאן המקום לבאר אותו, אך ענין הגאולה הוא אכן גמר תיקון מיעוט הלבנה, ו הוא הזמן עליו נאמר והיה אור הלבנה כאור החמה, שהוא ענין יחוד משפיע ומקבל, כתר אחד לשניהם, ו הוא גם ענין אשת חיל עטרת בעלה, שכנסת ישראל מתעלה לדרגת משפיע באור חוזר במקום מקבל באור ישר, שהוא ענין דוד מלך ישראל חי <span style="font-size: 12.8000001907349px;">ו</span>קיים.</div>
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עד זמן גמר הבירורים היה החושך, הם הכחות החיצוניים, יונקים חיותם מהרפ"ח ניצוצות. עכשיו, לאתרי גמר התיקון, כש כנסת ישראל בכללותה הגיע לשלמות מדרגת האדם, ממשיכים אנו אורות חדשים ונעלים ביותר, אורות מקיפים דתוהו, שהם בכללם בחינת פנימיות עתיק, שהוא ענין משיח, כדלקמן בעזה"ית.</div>
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כאמור כל זה כבר נמצא בעולם, וזה סוד הקץ בעתה, בפרט בשנת תנש"א כידוע קץ אאזמו"ר הגר"א נ"ע בנוגע לשית אלפי שנין דהוי עלמא ו תנש"א היא חצות היום ערב שבת קודש, ותשע"ב היא זמן מנחה גדולה, זמן קבלת שבת, לכה דודי לקראת כלה פני שבת נקבלה, ו היא עבודה מיוחדת, עבודה של קבלת שבת, קבלת פני משיח צדקנו בפועל ממש.</div>
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ו להבין ענין קבלת פני משיח, שהיא פעולה ע"י כל אחד ואחת, ומספיק אחד שיעשה את העבודה בקבלת פני משיח והביא ישועה והצלה לו ולכל העולם כולו. ונראה לי בס"ד שאותו אחד הוא בחינת משיח בן יוסף, בחינת יהושע בן נון, שקיבל תורה ממשה, מטרוניתא דמלכא , והנחיל את הארץ לכל ישראל בפועל ממש, ע"י נתינת כח ממשה, ועיין בענין ויהי ביום השמיני כדלקמן בעזהי"ת. </div>
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אז מה הוא ענין קבלת פני משיח? משום שהמקיפים דתוהו כבר נמצאים, אך אין אנו מודעים לכך, ומפני הרגילות הגלותית של עם ישראל אחרי הגלות המרה, האורות <span style="font-size: 12.8000001907349px;">דתוהו </span>אינם מתקבלים בפנימיות בכלים בתיקון, ולכן נגרמת יניקת החיצוניים עמוקה יותר מהזמן הגלות, יניקת החיצוניים מהאורות של משיח עצמו, ענין הנגעים של המצורע כמבואר בזוה"ק ודא"ח. ולכן משיח לפני התגלותו נקרא מצורע, חיורא דבי רב. </div>
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וע"י קבלת פני משיח, כשמקבלים את המקיפים דתוהו בכלים דתיקון, פועלים את התגלות המשיח ע"י פעולותיו דוקא בעוה"ז הגשמי והחומרי, ו הוא ענין ביאת משיח בן דוד, ויש לאמר שהיא ע"י הקדמת העבודה דמשיח בן יוסף מלמטה למעלה בדרכי הטבע, בפועל ממש.</div>
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<span style="font-size: 12.8000001907349px;">וכל זה קשור לסוד של בעיתה אחישנה, שני סוגים של גאולות שעיקרם היא מחלוקתם של רבי אליעזר ורבי יהושע בנוגע לזמן ואופן הגאולה.</span></div>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-8234735969695580652015-07-31T12:35:00.001-07:002015-07-31T12:35:30.242-07:00Short Summary of Likutey Torah VaEtchanan<div dir="rtl" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 28px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">בס"ד</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 28px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">ואתחנן אל ה' וגו' אתה החילות וגו'</span></div>
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<div dir="rtl" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 18.666666666666664px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">להיות עולם הזה הוא עולם השפל ע"כ ברא אלקים את האדם שהוא נר הוי' נשמת אדם להאיר את </span></div>
<div dir="rtl" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 18.666666666666664px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">העוה"ז... והיינו ע"י ק"ש ותפלה שיאיר שם הוי"ה בלבו ע"י שיתפעל מקרב איש ולב עמוק וזהו ענין ברוך אתה הוי"ה כו'</span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This physical and material world is “low” and “dark”, meaning the coarse nature of materiality, defined by time and space, conceal G-dliness, and even spirituality. Hence this world is called dark, since it only senses itself and does not sense the G-dly lifeforce creating it, and “low” because it is the “farthest” from the “higher” realms where G-dliness is openly revealed (mainly the world of Atzilut).</span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">And for this reason Man was created, each of us being a “candle of Hashem” to light up the darkness. How? By manifesting G-dliness within ourselves, our being, our existence, and since we exist in the physical material world, we manifest G-dliness in the physical and material world.</span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Specifically, we do this by the process of davening, uniting G-dliness and the physical world through the process of pesukei dzimra, the laining of the Shma, and the Amida davening - thereby revealing the Name of Hashem in us and through us in the world.</span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This is what it means “Blessed are You…” - Boruch (“blessed”) literally means “to bring down”, “You” - means to the presence as we only say “you” to someone who is right here in front of us, and who did we bring down to be right in front of us? Hashem - the Blessed Essence of No End.</span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 18.666666666666664px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">יבאר פי' וענין הגילוי שם הוי"ה בלבו דהיינו ע"י שיבין ענין ובטובו מחדש בכל יום מע"ב. בריאה חדשה ממש מאין ליש. ולא דרך השתלשלות שהוא ענין גילוי ההעלם לבד. וע"ז מורה שם הוי'.</span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">How do you bring down the revelation of the Name YHVH in his heart? By shedding away the husks that conceal Hashem, mainly my sense of corporeal independent existence which defines the physical and material world. I do this by contemplating how the world is being created from nothing literally at every instance, that is the inner meaning of the blessing we say “He recreates in His kindness…” </span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This creation something from nothing is higher than the order of progression of worlds (Atzilut, Beriya, Yetzira, Asiya) which are only revealing what was already before albeit in a concealed way. This creation we are referring to is actually creating something that before was not in existence at all, referring to the beginning of everything, every moment, from absolute nothing.</span></div>
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<div dir="rtl" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 18.666666666666664px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">וזהו ואהבת את הוי"ה שיהיה שורה בך בבחינת גילוי. והיינו בכל לבבך תוך שני לבבות פנימית וחיצוניות. וע"י אעדל"ת זו נמשך אתעדל"ע להיות ברכה והמשכה בגילוי. </span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This contemplation immediately brings us to love Hashem with all our heart, with both our hearts, both the external feelings we are conscious of as well as our inner emotive attributes, all burnt up with love for the Creator.</span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">And through this process taking place in us (from below) we elicit a great revelation (from above), as is the process that the result of motivation from below (us turning from feeling ourselves and the world and eliciting our love and desire for G-dliness), is motivation from Above (Divine revelation in us and through us in the entire world). </span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 18.666666666666664px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">אך ותלמוד תורה כנגד כולם שהוא רק המשכה מאתעדל"ע מבחינה שאין אתעדל"ת יכולה להשיגה וזהו אתה החילות וגם כדי להיות אתעדל"ת צריך להיות תחלה אתעדל"ע כמ"ש ע"פ אלה מסעי בענין ויכתוב משה את מוצאיהם למסעיהם. וע"ז ביקש משה אעברה נא ואראה להמשיך בה בחינת אתה החילות:</span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Until now we have discussed the process by which man is a candle of the light of G-dliness in the dark world, which is accomplished through davening. This is a process of motivation from below eliciting a motivation from above.</span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">However the next level is the study of Torah, which is a motivation from Above, from such a high level that it is not elicited by a motivation from below. It is from such a high level that Created beings cannot reach and “motivate” or “elicit” it, but it comes from the very essence of Hashem Himself so to speak.</span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This is what Moshe said “You have began”, that Hashem Himself started the process, unelicited from below. This is what Moshe was asking, that he should bestow this supernal level into the physical land of Israel (and by doing so there would be no room for destruction or exile, since sin and evil cannot penetrate this level).</span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 18.666666666666664px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">יבאר שהמשכה מבחינה זו אינו נתפס בגילוי והתלבשות המחשבה כ"א הארה בעלמא כענין מ"ש ויצא כברק חצו. וזהו ואראה את הארץ וכמש"ש וה' עליהם יראה. עיניך יונים. ועד"ז חכמים שהם עיני העדה תקנו ברכת המצות. וכדי להמשיך בחינה זו הקדים משה ואמר ואתחנן אל הוי"ה להמשיך מבחינת חנון שהוא אוצר מתנ חנם שאין אתעדל"ת מגיע שם משם המשיך בחי' הוי"ה שהוא אתעדל"ע:</span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">And this level (in personal divine service “Avoda”) cannot be intellectually perceived and experienced, this is called “seeing”, which is a level higher than intellect. Which is why the Arizal was able to “see” in his dream secrets that could not be explained even is speaking for 60-80 years straight. </span></div>
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<span style="background-color: white; color: #404040; font-family: 'Times New Roman'; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This is “seeing” that Moshe was asking for, to “see” the land of Israel. And the sages are called “the eyes of the nation’, inheriting this level of “seeing” from Moshe. And the blessings we make which were enacted by the sages the eyes of the nation, are actually coming from this supernal level of “seeing”, which have the effect of bringing down the supernal level discussed above as a preparation for the actual performance of a mitzvah. </span></div>
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Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-70949529608903536502015-07-13T10:23:00.001-07:002015-07-13T10:23:05.573-07:00Take aways from the Rebbe's sicha Hakhel 13 Tishrey 5748 (Part 1)<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">BS"D</span><br />
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1. Lechatichila Ariber - from the onset, go above.</div>
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The sicha was said on the day of the Hilula of the Rebbe Mohorosh, the 4th Lubavitcher Rebbe, who was famous for saying "the world says that when you can;t go under, go over, I say that from the onset you should go over."</div>
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This seemingly "cute" idea holds a much deeper concept. Mainly, that while the world is limited by time and space. both are created being, and the G-dliness that recreates the world from Absolute Nothing is by definition above the limitation of time and sapce.</div>
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Most, if not all, of us live within this limitation of time and space. Only under extenuating circumstances do we feel so stressed that we tap into the reality above time and space. The Rebbe Mohorosh tell us to from the beginning work with our intrinsic G-dly qualities, totally above time and space. See more on this in the sicha 13 Tishrey 5744.</div>
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Until the time of the redemption, people are bound by the limitation of time and space, while very few in each generation who are complete tzadikim were at times acting beyond time and sapce (Lechatchila Ariber). The Rebbe in this sicha is telling us that each and every one of us should act like complete tzadikim, hence act lechatchila ariber.</div>
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But how could this be? if even in Tanya it says that there are indeed very few tzadikim in each generation, and most of us are quite far from being tzadikim, mush less complete tzadikim. But the Rebbe explains elsewhere in the discourses of 1991-1992 that until the time of the end of the sifting of the 288 sparks, we had no choice and were bound by nature. But after the time of the complete sifting of the sparks in 1991 (5751) each and every one of us has the ability and obligation to elevate to the level where we are not associated with our personality first and foremost, but rather associated with our Neshama. This is the level of tzadikim.</div>
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But how come we don't see a difference in the world and inside of us since 1991? That's because of our habits - our habitual association with our personality. Our viewing the world through the eyes of our personality and not through the eyes of our Neshama.</div>
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The work at hand is therefore a work of breaking habits and getting used to new habits. This is a function of learning and implementing our learning into a new way of looking at our life.</div>
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What comes out of this is that Lechatchila Ariber is not just a nice saying, it is a path in divine service and the path for bringing about the redemption by Moshiach. It embodies all of the teachings and effort of the Torah of Chassidus since its onset and is the Rebbe's direction to our generation.</div>
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This, in my opinion, is the introduction to the Rebbe's message regarding Hakhel, because (a.) this is the way to implement such a lofty goal as Hakhel - to gather the Jews globally into a central network, (b.) it is the individual mission of every Jew int heir process of personal redemption, for which Hakhel is the ideal support.</div>
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The Rebbe actually says in the sicha:</div>
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"... we stand in the year of Hakhel which causes an elevation (ariber) in all of Israel, the men women and children, until the very infants, are all elevated by the ingathering of the exiles together, which has an affect on the very place where they gather (even at the time that the physical Temple is not yet standing), that the place should be a holy place [holy means above time and space, unified with G-d]..."</div>
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(beginning of ch. 7):</div>
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" ... Lechatchila Ariber quickens and hastens the true and complete redemption by Moshiach, since when we are talking about a person that is above "cheshbonos" [above limitation of logic and reason of time and space] then there is no room of reasoning against him, and the redemption is something he deserves immediately..." Very deep words, I think the Rebbe is saying that when a person is in the state where he is bound by time and space, then these limitations limit his ability to "merit" which means to relate to the redemption. When the person elevates above time and space and hence limitations, he automatically "merits' which means associated with the dimension of the redemption which already exists but has to be "brought down" to the real world in a practical way. </div>
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Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-58642356219267635292015-06-24T12:44:00.000-07:002015-06-24T12:53:37.680-07:00The Meaning of the Keitz is the Yetzer Hara turns into Yetzer TovJust a reminder about the end of days (seems off topic in this comment stream). We are in the year 5775, the beita year and the keitz based on the posuk speaking about the Kesef HaPekudim the 1,775 which were made into VVim for the Amudim. <br />
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As the Etz Chaim concludes (this is the the 50th Gate of the Etz Chaim, the final gate of the entire work, end of chapter 3), that in the end of days, this verse hints to the keitz, and what is the keitz - the secret of the Vav (as the Zohar brings so often that it is with the Vav that we are redeemed). What is the secret of the Vav? The two letters Vav that make up a Vav (VV = Vav + Vav). Each Vav as we know is the structure of the emotive attributes. And as the Etz Chaim brings there each of us has two complete sets of emotive attributes, one for Good, and one for Evil. AKA the Yetzer Tov and Yetzer Hara.<br />
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And what is the secret of the VV? That the Yetzer Hara is transformed into Yetzer Tov. Then there are two identical sets of emotive attributes, both good, two Yetzer Tov, and then the person becomes a "hook" (a "vav") to bind together the "Amudim", the pillars. <br />
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In the discourse including his famous keitz, the Alter Rebbe, the Baal HaTanya (sorry David M.) brings this Eitz Chaim and explains that the Amudim are the sefirot of Netzach and Hod of Atzilut, which the Arizal describes as the source and/or level of prophecy of Moshe Rabeinu. The Alter Rebbe in his maamar explains that when the Yetzer HaRa is transformed into Yetzer Tov, each and every Jew becomes a pillar bringing down the levels of NEtzach and Hod of Atzilut to this physical and material world, literally every Jew attaining the level of prophecy of Moshe Rabeinu. <br />
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This is what is meant in the keitz, and in the redemption. The Alter Rebbe explains that this magnificent feat required 1775 years of exile. The Alter Rebbe started counting the days of exile with the destruction of the Temple, 172 (Eikev) years before the beginning of the 5th Millenium. This made the keitz 5603. When the 4th Lubavitcher Rebbe the Rebbe Maharash asked his father the Rebbe the Tzemach Tzedek "this is the year of the keitz of our grandfather the Alter Rebbe, so where is Moshiach?" The Tzemach Tzedek answered "this year we published the Likutey Torah". And indeed the Likutey Torah (for anyone who has merited to taste from it), is the length and breadth of the teachings of the secrets of the Torah, with it one can transform him or her self, unlocking the mysteries of the Zohar and writings of the Ari. It has been said by the Rabeim that the Light of Moshiach is indeed in the Likutey Torah. Of course the Rebbe Maharash (a child at the time) answered his father the Rebbe the Tzemach Tzedek "I want a Moshiach I can see!".<br />
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This year, we are 172 years (Eikev) after the printing of the Likutey Torah. In the Zohar, the students of Rabbi Shimon cried when they hears the 5th Millenium had to be "paid in full" (כל היום דוה - דוה = הוד).<br />
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The 6,000 "weekday" cosmic years are grouped in 3 sets of 2,000 years - 2,000 years of "Chaos", 2,000 years of "Torah", and 2,000 years "The Days of Moshiach". Out of the 2,000 years "Days of Moshiach", 1,775 were required to created the hooks, Vavim to the Amudim. This is the inner meaning of the keitz.<br />
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What this means in our individual divine service of Hashem? That the power was given to us, not by our merit or good deeds, but simply because the time has come, to transform our yetzer hara into a second (better) yetzer tov. To server Hashem with all our hearts (both of them) simply and consistently.<br />
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Yes, we have the power to transform our yetzer hara completely, we just have to open our eyes. And when only one of us does this, he or she will bring salvation to the entire world, bringing about the miraculous dimension of the true and complete redemption by Moshiach. This is a halacha in Rambam's hilchot teshuva by the way.<br />
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It's not about signs and catastrophe, it's about one of us finally doing it, one doing real teshuva and bringing salvation to the entire world.<br />
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Moshiach Now!<br />
<br />Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-54706958414548968312015-06-22T09:34:00.002-07:002015-06-22T09:34:34.629-07:00Moshiach Comes with Lack of AttentionBS"D<br />
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Inner meaning of this statement is that we need to "remove our attention", remove our sense of self, our attention to ourselves. <br />
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The coming of Moshiach in an individual's service of Hashem is stopping to be associated with my personality, with my animal soul, and to meet, greet, and receive my Neshama. This is how Tzadikim lived, and now it's available to each and every one of us.<br />
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Come out of my exiled mentality, my habitual existence, my habits. There is no more power to the anuimal soul to control and hide my G-dly soul, only when I am used to experiencing life through my personality, then by my habitual behavior I add more vitality in my animal soul and this is what is now concealing my G-dly soul.<br />
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When we exit our habitual consciousness and meet our neshama, we become G-dly beings, like we were meant to be, this is receiving Moshiach on an individual level. This is also what it means to do Teshuva, since Teshuva is "and the soul shall return to the G-d that created it" as is explained in Tanya. This is why "they do Teshuva and immediately are redeemed".<br />
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To experience how Ronnie the soul is seeing Ronnie the person behaving in the physical material world. Sweetening (hamtaka). <br />
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To experience our G-dly soul, not our animal soul. To get used to it. This is Chukas - burning the desires and will of the material personality and thus G-dliness is revealed, in me, my life, and the world. <br />
<br />Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-47109648603664211402015-05-21T19:06:00.001-07:002015-05-21T19:16:26.295-07:00Mystical Revalation of Moshiach ben Yosef on The 4th of SivanBS"D<br />
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The Zohar Chadash on Balak, which describes the mystical event of the revelation of Moshiach ben Yosef (Moshiach ben Efraim), begins with the words Emunah, Omen (translated "Faith", "Coach", but in Hebrew they share the same root). The zohar continues to say they are two which are on, "one if the Garden (Gan) and one is the river that flows out from Eden..."<br />
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The Baal Hasulam brings down a known concept in Kabbalah that Gan corresponds to Malchut and the river flowing from Eden is Yesod (though the river is often called Binah while Eden itself is chochmah, there are plenty of sources that explain how Yesod is the manifestation of binah, Yesod being called "Kol" and having the numerical value of 50 which corresponds to the 50 Gates of Binah, and this is not the place to elaborate). <br />
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The Zohar begins the discussion which eventually leads to the description of the miraculous revelation of Moshiach ben Yosef (which ends the exile and leads into the wars of the end of days) with a statement about Yesod of Malchut. Explaining that Emunah Omen is that Malchut is filled with the waters of Yesod. First, this now seems right to me, that the river in its source is Binah, but Yesod is the river as it reaches the Gan (the Garden) Malchut and "waters" it with the divine influx of Chochmah (Eden). <br />
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This, indeed, is the mission of Moshiach ben Yosef, as we know that Yosef is the Tzadik Yesod olam - Yesod, and Moshiach ben Yosef's mission according to my great grandfather the Gra is to bring Divine consciousness into the material world, Malchut. This being the preparation of the wars of the end of days leading up to the miraculous revelation of Moshiach ben Dovid - Malchut as it is rooted in the Inner Keter. <br />
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Tonight, 4 sivan, is Yesod of Malchut, and this is the night the zohar describes as when Moshiach ben Yosef is revealed. <br />
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The process by which Moshaich is revealed is mystical and we cannot try to udnerstand it in its literal sense. it is a spiritual process penetrating the material world through us. By studying it, and the proper engagement in the Zohar, we can become conduits for this prcoess to manifest in our material realm. <br />
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for each of us, Yesod of Malchut, the River flowing into the Garden, means imbuing the physical world with the spiritual, moreover, with G-dliness. The exile caused the "river to go dry" and hence the Garden filled with thorns and weeds, the fruit trees disappeared, and mundane reality seemed void of G-d, we felt like we were left alone. The flowing of the River into the Garden again means the Trees can come to Life again. We have to first cut away the thorns and weeds, by turning our back on modern culture and the need for acceptance, turning our face towards the River, The Tzadik (The Rebbe, Rebbe Nachman, The Baal shem Tov, any will do...) <br />
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We then become the gardeners, bestowing G-dly water (Chochmah) after weeding out the external forces. Then G-dliness becomes manifest in the physical world openly, this is indeed the redemption.<br />
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This then elicits the forces of evil to charge with their final assault, but we cast them down. We reveal to them that even they themselves are only alive through the G-dly lifeforce that decreed they should exist, without which they exist not. <br />
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What this means in practice is that our daily lives, our daily existence in the physical material world is filled with G-dliness. In our work, our travels, our toils at home and outside, we are not just "getting by" but rather being conduits for G-dliness, making a dwelling place in the lowest realms.<br />
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Life Coach</h3>
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I will add a shot note that the word Omen and emuinah both come from the root used to denote a "craftsman" or "artist". These denote an art which is based on acquiring skill through practice "imun". Faith is not just something you have or given, faith is an art, based on finely tuned skills which require a great deal of practice, and a coach. </div>
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This is one of the deep truths of Kabbalah for the initiated, To be able to turn from the worldly experience into the G-dly experience (faith) is a product of learning, internalizing, and practicing. through this process, you need a coach. In chassidus it's called a moshpia. </div>
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Receiving Moshiach is something each and every one of us needs to do on its own. As the Rebbe said many times, when one of us does this move, the entire world is redeemed (it's actually a Gemara and brought down in halacha by the Rambam in Hilchot Teshuva). Part of the proces is us helping each other attain and grow in G-dly consciousness.</div>
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<br />Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-77913106363842684062015-05-20T13:57:00.000-07:002015-05-21T08:09:47.393-07:00The Zohar's Account of a Mystical Revelation of Moshiach 4 SivanBS"D<br>
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There is a very mystical account told by Zohar Chadash in parshas Balak (see below) that seems to describe one of the critical moments in the redemption, a moment when "the cave of Moshe opens" and Moshiach, Moshe, and the Shechinah are united.<br>
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This mystical tale (and the definition of something mystical is that its meaning is hidden and cannot be directly understood) appears following the description of the long exile and the cry of the angels and the directions of earth to which the Jewish people were dispersed. Crying to Hashem to end the exile. Then the zohar starts to describe a process of redemption (I say "a" process and not "the" process since as we know in the beitah timeline of redemption there are many dates and way points, as is also evident in this Zohar as well).<br>
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Many bloggers have already quoted other parts of this discourse, the section talking about the redemption coming when Shemitah and Yovel meet (something that is was true in 1967 (I think) and is true again this year (I know, based on Dov's many <a href="http://yearsofawe.blogspot.com/2014/10/5775-bitah-year-of-final-redemption.html" target="_blank">essays </a>on the topic). Another now famous part of this Zohar is speaking about the synagogue on the South end being destroyed and 5 holy martyrs killed (Mumbay), and 32 days later a vengence (War on Gaza), etc.<br>
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However, the following part discusses a very "weird" situation. It describes events on the night of the 4th day of the 3rd month. This could be 4 Sivan or 4 Kislev, but based on the Zohar continuation talking about the blowing of the Shofar (Yovel) of Freedom (Cheirut) on the Day of Shavuot (the day when the Shofar sounded and we were freed from the angel of Death), it sounds like the zohar is speaking about the 4th of Sivan. It actually talks about the hour 9:30 as well. It has been my custom to read this Zohar section every year at this date and time, since it describes the miraculous revelation of Moshiach.<br>
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I will IY"H elaborate on this entire section, like I said it sounds like it is talking about the revaluation of Moshiach, although the Zohar says later that this Moshiach is Moshiach ben Yosef, from the seed of the son of Aviyah ben Yeravam, with all that means....<div><br></div><div>For now, I recommend to all who can to say this section of the Zohar as we know that when we recite Torah down in this world, the same Torah is being recited on High, and these mystical events happen in some plane or another.</div>Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com1tag:blogger.com,1999:blog-3392946016640187910.post-28604000636067036622015-04-13T16:08:00.001-07:002015-04-14T14:25:22.385-07:00Shmini - The 8th Day, and 28 (Koach) NissanBS"D<br />
<br />
"And it was om the 8th day, Moshe called to Aharon and his sons and the Elders of Israel [saying] ... this is the thing G-d commanded you should do, and the Glory of G-d will be revealed to you."<br />
<br />
The Rebbe asks on this posuk: (1) why does Moshe have to call Aharon on the 8th day, when we know explicitly that Aharon and his sons were with him in the Tabernacle during the preceding 7 days of the dedication of the Tabernacle? Moreover, (2) why did the Glory of G-d only become revealed in the 8th day, following the 7 days of the dedication of the Tabernacle (known as the 7 days of the "miluyim" meaning "completeness")? After all, there was nothing lacking during these 7 days, and nothing added on the 8th days? The question (according the Rebbe's discourse) grows stronger based on what we know about the number 7 corresponding to completeness, the 7 days of the complete week, the primordial 7 days that completed creation, the 7 years of the Shmita cycle, etc.<br />
<br />
These questions are not theoretical by any means, and are holding the key to our generation - the generation of the Rebbe's chassidim, the 7th generation, following Gimmel Tammuz 5754. Indeed the Rebbe explains that Moshe "calling' Aharon was not asking him to come to the Tabernacle, but rather an "empowerment" or "giving over of power" (netinat <b>koach</b>). As the Targum translates the Serofim "calling" each other (kara ze el ze veamar), as giving over power (influx) from one to the other. <br />
<br />
This is the inner meaning of the 8th day. During the 7 Days of Completeness, Moshe was doing all the work himself. He was performing all the holy tasks in the Tabernacle, educating Aharon and his sons, but on the 8th day, he gave the power to Aharon, empowering him with the ability to perform the holy work on his own. And indeed, only then did the divine presence come down (the Glory of G-d was revealed). So we must ask again - <b>what was so special about the 8th day and the work of Aharon - what could Aharon do that Moshe could not do on his own, and why was this specifically on the 8th day?</b><br />
<br />
Until now, these are basically verbatim from the Rebbe's discourse, the following is mostly from the Rebbe's discourse and other discourses in chassidus, but allow me to make some connections that come to mind, as we continue to do the holy work 20 years after the apparent passing of the Rebbe.<br />
<br />
Connect the above with the heart-wrenching sicha of the Rebbe from the 28 (Koach) Nissan 5751, which just happened to be Erev Shabbos Shmini when we read about the 8th Day above (and particularly auspicious since that year, like this year, we read the parsha Shmini 8 times...)<br />
<br />
The Rebbe concludes that sicha unexpectedly with the following statements:<br />
<br />
<i>"What else can I do, <b>what all I have done was for naught</b> in terms of bringing about the true and complete redemption by Moshiach, <b>and the proof is that we are still in exile, both the global exile, and more importantly [each in his or her] personal exile in manner of divine service</b>... Those that cry Ad Mosay (until when?) are only doing so because they are told to,<b> if they asked in truth certainly that Moshiach would have already been here.</b>.. <b>all I have left to do is to the give the matter over to you, each and every one of you, to do all that you can, in a manner of the Lights of Tohu but in Vessels of Tikun, to bring about the true and complete redemption by Moshiach</b>... and may it be His will that there will be find <b>one, two, three of you that will seek and search, and bring about in actuality, the coming of Moshiach</b> and the True and Complete Redemption."</i><br />
<i><br /></i>
While painful for chassidim to hear,<b> the above statements were the beginning of the year of discourses</b>, the final discourses, from the Rebbe, leading up to the even on 27 Adar I 5752 (almost a complete year) when the Rebbe will explain and elaborate, and reveal to us the deepest mysteries, giving us all the tools needed to accomplish this task. <br />
<br />
This continued all the way until the sichos ended and we were left to figure the rest out on our own. We no longer heard discourses, the farbrengens ended, no more direct instruction from the Rebbe, and not long after (3 Tammuz 5754) we seem to have been left on our own, <b>since the first generation of Chabad, with the Alter Rebbe's generation, the 7th generation no longer had a Rebbe that says chassidus and accepts chossidim into yechidus (private audience, giving out dollars, kos shel brocha, etc.)</b><br />
<br />
<span style="font-size: large;">But these words were the beginning of the netinat koach (the words in the Rebbe's discourse) from Moshe to Aharon, on the 8th day (the 8th generation), which will bring about the open revelation of G-dliness, which was not possible in the preceding 7 days (generations).</span><br />
<br />
So what is "the thing" (as the pasuk says "this is the thing G-d commanded the Glory of G-d will be revealed to you") that Moshe, the head of the generation, could not do but Aharon could, and on the 8th day? The Sifri says "this thing" means "remove the yezter hara from your heart, then your toil will be favored by G-d..." What is the only thing the Rebbe cannot do on his own but needs to give over to each and every one of us?<br />
<br />
<b>On the basic level, the thing the Rebbe cannot do for us so to speak is "receive Moshiach", to actually internalize the concept (and lights) of Moshiach and apply in our daily life. But on a deeper level, "this thing" that Moshe gave over to Aharon is a transition from the aspect of "Work from Above" to "Work from Below". </b><br />
<br />
<b>By Moshe, who represents Yichuda Ilaah "The Higher Unity", there is no existence outside of G-d.</b> As chassidus explains in many places, by Moshe and hence by complete Tzadikim, they see G-dliness openly but have to convince themselves that the material world is real (since they perceive openly how the material world is nullified by the G-dly life force that vivifies it). <b>Whereas "normal people" like us experience clearly that the material world exists,</b> but we have to think hard about how it is being constantly recreated from Nothing by G-d. <br />
<br />
The great level of Moshe turns out to be a disadvantage when the goal is revealing G-d's Glory in this material and physical world. Although the building of the Tabernacle (and the very giving of the Torah) was the labor of Moshe, <b>for G-dliness to openly manifest in the physical and material world, there need to be actions taken by "physical and material beings".</b> This, as the above discourse says, is simplified by Aharon. <br />
<br />
<b>While Moshe represents the service of From Above to Below, Aharon symbolizes the service of From Below to Above</b>, hence Aharon's main service involves the sacrifices and incense offerings, which are elevating the material world to the spiritual, as opposed to Moshe's dissemination of the Torah, an influence from above to below.<br />
<br />
Similarly, we may say, while the Rebbe's "service" was mainly from above to below, revealing to us the inner teachings of the Torah and providing us with the blessings, abilities, and directions to make a dwelling-place in the lowest realms, our service is from below to above, elevating the physical and material world through our actions.<br />
<br />
In Kabbalah, there is a discussion in the relationship between souls of "Mah" vs souls of "Ban", the first being souls from Atzilut where the spiritual is more prominent then the physical, while the later are souls of Beriya, Yetzira, and Asiya (mostly Asiya), where the physical takes precedence. A Rebbe (particularly the head of the generation) is an example of a soul of Mah while a common chossid is almost always a soul of Ban (otherwise he would be a Rebbe or a hidden Tzadik). <b>Getting us up to the point when all the work is complete and all that is left is receiving Moshiach in actuality was up to the Rebbe, the final step bringing about the open revelation in the material world is up to us.</b><br />
<br />
This giving over of power (netinat koach) was on the 8th day, and as the Rebbe asks in the discourse, <b>what was lacking on the 7th day "particularly as we know that all the 7th are beloved"</b> [here the Rebbe clearly connects the 7 days of the miluyim to the 7 generations and the discourse of Basi Legani charting out the work of the 7th generation). <b>The answer in the discourse is that while the 7 days signify completeness, the 8th day is 'higher then nature", corresponding to the "encompassing Lights", or the "Lights of Tohu" </b>(remember the Rebbe's seemingly cryptic message on 28 Koach Nissan?)<br />
<br />
<b>But hold on, there are only 7 days in the week, not 8?</b> Yes, but the 7th day, Shabbat, has two aspects (as stated in the discourse) the 7th day itself, and the point (after mincha) called Rava d'Ravin (Will of Wills), the highest point of Shabbat which ascends beyond even the limitations of the completeness of the seventh day and hence since this point is entirely above time we can immediately begin counting the days as 1 as soon as Shabbat ends.<br />
<br />
<span style="font-size: large;">Similarly you may say, that the 7th generation, has two aspects, the 7th generation itself (from 5710 - 5750, or 5754), and the 7th generation as it is after Gimmel Tammuz (or after Koach Nissan, or after Purim 5747 when it really started), which is actually the aspect of the 8th.</span><br />
<br />
Now, to delve deeper into the meaning of the 8th aspect (as the discourse goes into in great length discussing the concept of Pnimyus Atik and Mekifim of Tohu), and hence understanding what exactly is out toil necessary in the 8th generation to bring about the total and complete revelation of Moshiach and the true and compete redemption. <br />
<br />
In Torah Or parshas VaYishlach the Alter Rebbe discussed the relationship between Yacov and Esav, stating that while Esav "fell" to great depths, his source of actually higher then Yacov's source, since the source of Esav was in the World of Tohu (Chaos) and the source of Yacov was in the world of Tikun (Order). <b> Kabbalah and Chassidus explain that the source of the materiality of the world is in the 288 Sparks of Tohu which fell during the primordial breaking of the Vessels. </b><br />
<br />
The breaking of the vessels
of Tohu was due to their lack of connection, thereby each vessel held a finite
capacity of “Light”. With Infinite and
“encompassing” Light, the vessels could no longer contain the Light and broke. The rectification for this statue (called
“Tohu”) is a structure made up of distinct entities which form connections
between them, each entity becoming both “influencer” and “receiver”. Within this structure of “Tikun”, Infinite
and “encompassing” Light can be “contained” in the form of [energetic]
“flow”. An early example for this was
with the discovery of electricity (around the time of the printing of the
Likutey Torah). A quantum leap forward
in this is the Internet, which advances the finite power of an individual
computer, by forming a network, which becomes a container for a incomparably
larger capacity, as we know it today.<br />
<br />
<b>The mission of Yacov, which has been carried out by his children until the end of days and the coming of Moshiach</b> <b>(as Rashi says in the parsha of VaYishlach) is to sift and rectify the 288 sparks and return them to their source in the World of Tohu, this creating Vessels of Tikun for the Lights of Tohu</b>. <br />
<br />
This is what the Rebbe was referring to in Koach Nissan. Once the 288 sparks are completely refined, the coming of Moshiach can take place, ushering the age of the redemption. <b>Kabbalah and Chassidus describe the realm of the world of Tohu as Mekifim</b>, and they correspond to the concept of Mekifim (encompassing lights as opposed to Lights internalized by creation), <b>which are in general correspond to the Sefira of Binah, which (as the discourse says) corresponds to the number 8.</b> While this discussion is somewhat beyond the scope of this article, this is because there are essentially two "structures" within the structure of the 10 Sefirot - the 7 emotive attributes (the Sefirot of Chessed - Malchut), and the 3 Intellects (Mochin, the Sefirot of Keter-Chochma, and Bina - also know as "mekifim". The Sefira of Bina is the "mother" or "womb" of the lowest 7 sefirot, and is considered the membrane delineating between the mochin and midot. Hence Bina also is considered the aspect of Yovel, Cheirut (Freedom from constriction) since the reality of the 7 midot is a constricted reality, and the reality of the mochin are expanded, enlightened, reality.<br />
<br />
<span style="font-size: large;">In order for G-dliness to penetrate and openly reveal in the material world, the aspect of Bina, of freedom (literally Yovel) has to be reached. This is only possible through, and at the conclusion of, the refinement of the 288 sparks (and indeed this is the inner reason for their fall and the inner reason for the exiles of the Jewish people).</span><br />
<br />
<b>In the continuing discourses following Koach Nissan (particularly Vayetze, VaYishlach 5752) the Rebbe declares that the "refinement of the 288 Sparks is complete".</b> This is a very big statement, saying that the work of the exile, culminating in the 7 generations from the founding of Chabad, and the 9 generations since the Baal Shem Tov (to whom Moshiach revealed that "when your wellsprings go forth" is when Moshiach will come) - is complete. Just like in parashas Shmini - after the 7 days (7 generations) are complete, on the 8th day. <b> Rashi says on that day it took 10 Crowns </b>- as the Rebbe says that Bina the 8th Sefira contains the first 3 sefirot, meaning within the 8th are really 10 and this is the inner meaning for Rashi's comment regarding the 10 crowns). <b> In our context - the 8th generation from the Alter Rebbe is the 10th generation to the Baal Shem Tov.</b><br />
<br />
<span style="font-size: large;">This brings us now to two questions: (1) what is the work of the 8th generation? (2) who is the leader of the 8th generation (and hence the "10th leader" as the Rebbe says that Moshiach is the 10th leader?</span><br />
<br />
<span style="font-size: large;">The simple answer to the second question is "the Rebbe". </span> <span style="font-size: x-small;">Although there is room for the discussion of Moshiach ben Yosef and Geula "Beita" and Moshiach ben Dovid and Geula "Achishena", which fits perfectly with the above discourses, but are beyond the scope of this article.</span><br />
<br />
We are all still chossidim of the Rebbe, and the Rebbe is very much involved in each of our personal lives without the shadow of a doubt, even after his apparent "passing' (this is in fact true for all the Rabbeim, but particularly for our Rebbe. There is, however, the concept that the in-gathering and union of the chossidim, and through them the entire Nation of Israel, is the embodiment of the mission of the 8th generation, and the "only thing" left to bring about the redemption (see the very final discourse before the even of 27 Adar I). <br />
<br />
We are left with more details regarding the particular service we need to do now, within the aspect of the 8th generation (on the 8th day) to bring about the revelation of the Glory of G-d in the physical and material world, particularly after the completeness of the sifting of the 288 sparks - so what is left now? I have written about this in other articles, and will IY"H elaborate more about it in the future.<br />
<br />
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<o:p></o:p></div>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-10654800055051909162015-03-22T16:18:00.004-07:002015-04-15T10:10:08.758-07:00מבצע הקהל תשע”ו - Hakhel – Ingathering the Exiles in 5776<div class="MsoNormal">
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<span lang="AR-SA" style="font-family: "Times New Roman","serif"; font-size: 28.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">מבצע
הקהל תשע”ו</span><span dir="LTR" style="font-size: 28.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-size: 20.0pt; line-height: 115%;">Hakhel – Ingathering the Jewish
Nation in 5776<o:p></o:p></span></div>
<h2>
Executive Summary:<o:p></o:p></h2>
<div class="MsoNormal">
While there are several Mitzvot which are “zecher”
(remembrance) for the Holy Temple, we to date have not seen a “zecher” for the
very important mitzvah of Hakhel. In the
sicha of 13 Tishrey 5748, the Rebbe instructed to create a zecher for Hakhel by
creating a central list for Jewish men, women, and children. Simply by joining a central listing, any Jew
can fulfill the inner meaning of this Mitzva, which is to unite the entire
Nation of Israel, an action with most powerful reverberations in this spiritual
realms, and indeed with the power of bringing about the complete and true
redemption by Moshiach.<o:p></o:p></div>
<h2>
Background – The Inner Meaning of the Mitzva of Hakhel:<o:p></o:p></h2>
<div class="MsoNormal">
The amazing sicha on 5748 seems to prophetically describe
the power of the Internet and Social Networks.
While beyond the scope of this document, the Internet (which was born on
a mass scale in the years 1991-1992) represents an instantiation of the concept
of the Lights of Tohu in Vessels of Tikkun<a href="file://neweranow/users/ronnie/My%20Documents/Hakhel%20%E2%80%93%20Ingathering%20the%20Exiles%20in%205776.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>. <o:p></o:p></div>
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The Rebbe suggests that through a seemingly simple action,
such as joining a list thereby forming a community, any Jew can fulfill the
awesome effects of the Mitzva of Hakhel.<a href="file://neweranow/users/ronnie/My%20Documents/Hakhel%20%E2%80%93%20Ingathering%20the%20Exiles%20in%205776.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a> In the sicha, the Rebbe wishes for a community
totaling 600,000 Jews, a special number in Halacha and Kabbalah. It is taught that by joining a “network” in
spiritual matters, each member of the network can indeed “tap into” the total
power of the entire network. This too is
part of the reason each Jew accepts upon themselves the mitzvah of loving their
fellow Jew before beginning to pray, thus binding themselves with the entire
“structure” of the Jewish nation. This
is also accomplished by joining an online Jewish community, particularly when
having in mind to fulfill the Mitzva of Hakhel.<o:p></o:p></div>
<div class="MsoNormal">
Beyond the virtues of fulfilling the special mitzvah on the
year following the Shemitta year (with all its connections and significance to
bring the true and complete redemption by Moshiach), the Hakhel campaign also
offers more tangible and practical benefuits:<o:p></o:p></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->1.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Communities are formed based on common
interests, location, etc., which help Jews find other Jews and cultivate
stronger relationships based around Torah and yidishkeit. <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->2.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->The community organizer send monthly reminders
for the mitzvah and good decisions made by community members. This is at a minimum, some communities and
members can become extremely active and supportive to other members in their
decisions and progress in Torah and Mitzvos.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->3.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->The communities form larger communities,
building up the the actual instantiation of the Tzvios Hashem – the “armies” of
the Jewish Nation, letting every yid by “counted” (Pikudey”), while ingathering
the Nation (“Vayakhel”, “Hakhel”). <o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l1 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]-->4.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->It seems also that this last benefit is related
to the last sicha from the Rebbe on 25 Adar 1 5752 about each Jew being a half
a Shekel, and two Jews joining together make up the whole (and there saying the
Hakhel is ingathering all the halves, meaning that each half is bnot literally a
“half” but only a component able top be “plugged in” to a bigger whole. This truly is the fulfillment of the concept
of “Ohr Chozer” which is said in Kabbalah and Chassidus to be the “missing”
piece to actually bring about the redemption.<o:p></o:p></div>
<h2>
General Outline for Mivtza Hakhel
(based on the sicha of 13 Tishrey 5748):<o:p></o:p></h2>
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The implementation of Hakhel 5776 will be greatly leverage
the Internet, although traditional “traffic sources” such as periodical
publications, hand-out cards, and newspapers can still be used.<o:p></o:p></div>
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In its ultimate implementation, Hakhel 5776 is its own
social network, its own network, similar to Facebook or Google+, but only
focusedon, and tailored for, the Jewish Nation of Israel.<o:p></o:p></div>
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The following are the minimum requirements based on the
Rebbe’s outline from 5748. These
requirements seem to prophetically envision the Internet and Social Networks:<o:p></o:p></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l2 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->1.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Any Jewish person, man woman or child can “be
counted” by entering their name, mother’s name, and an email address (or create
an account)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l2 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->2.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->The signee can also take on a good haclata in an
area of Torah and Mitzvos, options should be laid out based on the 10 campaigns
of the Rebbe<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l2 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->3.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->The signee should leave an email address or
create an account where they can be contacted at least once per month to be
reminded about their hachlata. This
could be taken much further in the form of a social network (to be discussed in
more details later).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l2 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->4.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Sign up:<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l2 level2 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->cards (1x1 tefach) to be included in printed
periodicals<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l2 level2 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->affiliate networks through Jewish blogs and
sites<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l2 level2 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->c.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Names should be stored in a central repository
managed by a central organization<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l2 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]-->5.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]--><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">כג. ומן
הראוי לפרט עוד. אבל די בכללים אלו. והעיקר — שהדבר יתקבל בפועל ממש,<o:p></o:p></span></div>
<div class="MsoNormal">
The responsibility for signing up as many Jewish people as
possible (up to at least 600,000) is also, and mainly the responsibility of
each and every one of us. Shluchim
should be encouraged to sign up their constituents, and existing lists and
Jewish groups should publicize this mivtza Hakhel, especially in the weeks
coming up to Tishrey 5776.<o:p></o:p></div>
<h2>
Social Network – Social “Graph”<o:p></o:p></h2>
<div class="MsoNormal">
In the sicha, the Rebbe alludes to the fact that the global
list of participants in Mivtza Hakhel can be organized be geographic location,
or profession, or other categories that group people together. These groups can have their own administrator
and while the group members are all counted in the global list, each group can
have its own updates, etc.<o:p></o:p></div>
<div class="MsoNormal">
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<v:stroke joinstyle="miter"/>
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style='position:absolute;margin-left:190.15pt;margin-top:102.9pt;width:287.3pt;
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<v:imagedata src="file:///C:\Users\ronnie\AppData\Local\Temp\21\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="square" anchorx="margin" anchory="margin"/>
</v:shape><![endif]--><!--[if !vml]--><img align="left" height="257" hspace="12" src="file:///C:/Users/ronnie/AppData/Local/Temp/21/msohtmlclip1/01/clip_image002.jpg" v:shapes="Picture_x0020_1" width="383" /><!--[endif]-->The above description
fits perfectly the concept of a “social graph” – (from Wikipedia: <span style="background: white; color: #252525; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;">The<span class="apple-converted-space"> </span><b>social
graph</b><span class="apple-converted-space"> </span>in the<span class="apple-converted-space"> </span></span><a href="http://en.wikipedia.org/wiki/Internet" title="Internet"><span style="background: white; color: #0b0080; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;">Internet</span></a><span class="apple-converted-space"><span style="background: white; color: #252525; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;"> </span></span><span style="background: white; color: #252525; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;">context is a<span class="apple-converted-space"> </span></span><a href="http://en.wikipedia.org/wiki/Graph_(mathematics)" title="Graph (mathematics)"><span style="background: white; color: #0b0080; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;">graph</span></a><span class="apple-converted-space"><span style="background: white; color: #252525; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;"> </span></span><span style="background: white; color: #252525; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;">that depicts personal relations of internet
users). The following is an image of a
social graph (or commonly known as social network) with each node being a person,
and the relationship between people marked by a connecting line:<o:p></o:p></span></div>
<div class="MsoNormal">
Within the context of “Tzivos Hashem” – literally the
“Armies of Hashem” (see the Hayom Yom of 12 Nissan), the social graph can take
the shape of “chain of command”. This
means as people join the Mivtza Hakhel, they are grouped “under” the person
that “recruited” them. This doesn’t mean
the later is in charge of them, but it denotes the “flow of influence or information”,
etc.<o:p></o:p></div>
<div class="MsoNormal">
The following is a potential social graph for Tzivos Hashem:<o:p></o:p></div>
<div class="MsoNormal">
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id="Picture_x0020_2" o:spid="_x0000_i1025" type="#_x0000_t75" style='width:350.25pt;
height:241.5pt;visibility:visible;mso-wrap-style:square'>
<v:imagedata src="file:///C:\Users\ronnie\AppData\Local\Temp\21\msohtmlclip1\01\clip_image003.jpg"
o:title="20140530_165450 (1)" croptop="2709f" cropbottom="2540f" cropleft="8859f"
cropright="7525f"/>
</v:shape><![endif]--><!--[if !vml]--><img border="0" height="322" src="file:///C:/Users/ronnie/AppData/Local/Temp/21/msohtmlclip1/01/clip_image004.jpg" v:shapes="Picture_x0020_2" width="467" /><!--[endif]--><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<h2>
Today’s Enabling Technologies & Services:<o:p></o:p></h2>
<div class="MsoNormal">
Since the Rebbe’s sicha, the widespread use of the Internet
has become a “game changing” enabler for this operation. In its most simple sense, the process of
“list building” is widely successful for collecting subscribers, usually for
the marketing of information or other products over the Internet.<o:p></o:p></div>
<div class="MsoNormal">
The following is a suggested process for acquiring new
subscribers for the Global Nation of Israel Hakhel Community:<o:p></o:p></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->1.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Traffic Sources<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l0 level2 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Affiliate Networks (blogs, Jewish content sites,
individual affiliates)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l0 level2 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Organic traffic (Search Engines, YouTube, etc.)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l0 level2 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->c.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Physical pamphlets (handed out on mivtzoiym)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l0 level2 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->d.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Direct marketing (potentially)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l0 level2 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->e.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Advertising in periodicals (tefach X tefach as
described by the Rebbe’s sicha)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->2.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Opt in pages (optimized for different traffic
sources)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->3.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Broadcasted Messages / Auto responders<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->4.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Engagement into Hakhel<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]-->5.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Referrals<o:p></o:p></div>
<div class="MsoNormal">
The above process is for building a traditional “subscriber
list” which gets an automated or semi-automated response based on their choice
of mitzvah (from the 10 campaigns), regional location, etc.<o:p></o:p></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l5 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]-->1)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Facebook group + Google+ Group (which will need
to be tracked in a central database)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l5 level2 lfo4; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->These groups will have a single administrator,
but are dependent on having regular content posted so that they don’t become
stale. <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l5 level2 lfo4; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->You can have a team manage the group posting <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l5 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]-->2)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Hakhel website with general information about
the Hakhel campaign<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l5 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]-->3)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Content generation (YouTube, articles, ) for the
above groups<o:p></o:p></div>
<div class="MsoNormal">
The more advanced version (which seems closer to the Rebbe’s
vision in the sicha) is a social network as in the social graph image
before. For a social network, there are
the following options based on current enabling technologies:<o:p></o:p></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l4 level1 lfo5; text-indent: -.25in;">
<!--[if !supportLists]-->1)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->The Hakhel site attracts visitors via the
sources mentioned above<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l4 level1 lfo5; text-indent: -.25in;">
<!--[if !supportLists]-->2)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Rather then be an information site, the Hakhel
site is itself a social network:<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l4 level2 lfo5; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Allowing subscribers to post<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l4 level2 lfo5; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Allowing for group calls/sessions (all available
anonymously) centered around the subscribers experience of Judaism, and their
journey to come close to Hashem<o:p></o:p></div>
<div class="MsoNormal">
There are underlying tools to build a social network within
a site, the key piece is having moderators and members actively engaging and
directing subscribers. At a minimum –
once a month, but potentially much more, for those subscribers wishing to get
further engaged in their Judaism. <o:p></o:p></div>
<h2>
Proposed Execution Plan:<o:p></o:p></h2>
<div class="MsoNormal">
Each of the categories below will be greatly expanded upon
in the coming revisions:<o:p></o:p></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l3 level1 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->1)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Build background informational content regarding
Hakhel, Torah & Mitzvos, and Moshiach<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]--><b>1x1
Tefach print sign up form</b> – brief and to the point<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]--><b>YouTube
channel</b> – videos play lists for chassidus (mamarim from the Alter Rebbe
through our Rebbe ask how can 1 person teach Torah to millions, now we know…)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->c.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]--><b>Udemy
course</b> – “Initiation into Kabbalah – a 13 Step Guide for Enlightenment”<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->d.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]--><b>Moshiach
& Redemption Blog</b> – not opinions and no propaganda, just chassidus on
the end of days, Moshiach, and the redemption, recruit Tmimim to comment and
discuss the concepts, and expand the discussions on this blog to the many other
Jewish and Moshiach blogs on the Internet today (most are already pretty large
communities)<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l3 level1 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->2)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Build affiliate and marketing network<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Make a list of Jewish internet content sites,
blogs, and communities<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Contact the main bloggers and content producers<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->c.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Engage the above to advertise and support Mivtza
Hakhel<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l3 level1 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->3)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Build Hakhel site<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]--><a href="http://www.hakhel5776.com/">www.hakhel5776.com</a>
- At a minimum – a site with basic information and a sign up form<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->b.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Social Network Site (some general ideas):<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.5in; mso-add-space: auto; mso-list: l3 level3 lfo6; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<!--[if !supportLists]--><span style="font-size: 7pt; font-stretch: normal;">
</span>i.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Allow users to create anonymous profile (name
ben mother name #) – pick avatar<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.5in; mso-add-space: auto; mso-list: l3 level3 lfo6; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<!--[if !supportLists]--><span style="font-size: 7pt; font-stretch: normal;">
</span>ii.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Select circles (like in Google+ you see
different circles (communities) based on interest<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.5in; mso-add-space: auto; mso-list: l3 level3 lfo6; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<!--[if !supportLists]--><span style="font-size: 7pt; font-stretch: normal;">
</span>iii.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Join a circle and participate in discussions<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.5in; mso-add-space: auto; mso-list: l3 level3 lfo6; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<!--[if !supportLists]--><span style="font-size: 7pt; font-stretch: normal;">
</span>iv.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Share things that on your mind pertaining to
Judaism and Moshiach<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.5in; mso-add-space: auto; mso-list: l3 level3 lfo6; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<!--[if !supportLists]--><span style="font-size: 7pt; font-stretch: normal;">
</span>v.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->There are active moderators that “push” content –
focusing on “avoda” – yes, this is something that was once the portion of only
the most serious chassidim, after they became well versed in chassidus, but
today – this is true for each and every one of us – that’s one of the biggest
chidushim, that every Jew today can become an “oved Hashem”. <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.5in; mso-add-space: auto; mso-list: l3 level3 lfo6; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<!--[if !supportLists]--><span style="font-size: 7pt; font-stretch: normal;">
</span>vi.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->The social network works like a support group –
much like an AA group<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.5in; mso-add-space: auto; mso-list: l3 level3 lfo6; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<!--[if !supportLists]--><span style="font-size: 7pt; font-stretch: normal;">
</span>vii.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->We can even create a general 13 step program (similar
to the 12 steps of AA which are extremely successful and have created one of
the largest fellowships in the world) – for leaving our old “exile” habits and
taking on a new perspective on life, lit by the Light of chassidus.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l3 level1 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->4)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->List building, auto responders, etc.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Based on the hachlatos made by the users<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l3 level1 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->5)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Coordinate network of Hakhel volunteers<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Every chossid is a shliach for this mivtza –
even children<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l3 level2 lfo6; text-indent: -.25in;">
<!--[if !supportLists]--><b>b.<span style="font-size: 7pt; font-stretch: normal; font-weight: normal;"> </span></b><!--[endif]--><b>There need be a mini campaign to awaken
Anash & Tmimim to sign up Jews for Hakhel<o:p></o:p></b></div>
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<!--[if !supportLists]-->6)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Hakhel campaign for Shluchim<o:p></o:p></div>
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<!--[if !supportLists]-->a.<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Organized through the Shluchim office<o:p></o:p></div>
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<!--[if !supportLists]-->7)<span style="font-size: 7pt; font-stretch: normal;">
</span><!--[endif]-->Hakhel events, culminating in the Holiday of
Sukkot 5776.<o:p></o:p></div>
<h2>
Summary of Action Items from the Rebbe’s Sicha 13 Tishrey 5748:<o:p></o:p></h2>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">והנה, ידועה ההנהגה אשר כדי להביא שדבר מסוים
יהי׳ בקביעות ובתוקף ויתייחסו לזה ברצינות המתאימה כו׳ — נוהגים לרשום בכתב שפלוני
בן פלוני קיבל ע״ע(בלי נדר) לעשות אותו דבר<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">וכמו״כ נהוג לאסוף ביחד כו״כ מבין . אלו שקיבלו
ע״ע דבר זה כדי ש׳׳איש את רעהו יעזורו ולאחיו יאמר חזק׳׳<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ולכן, מציעים, אשר (גם) בנוגע ל״הקהל״ יסדרו מקום
מרכזי ואדם מיוחד שיתעסק בזה, אע״פ שהדבר קשור בהוצאות כספיות — ושם יוכל כל הרוצה
בכך, להרשם שהוא מקבל ע״ע (בלי נדר) לפעול ב״הקהל״. ומה טוב — שההרשמה תהי׳ בתוספת
מספר הטלפון כדי שיוכלו להתקשר עם הנרשם ולשאול אותו האם אמנם קיים בפועל את מה
שקיבל ע״ע(בלי נדר),<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">כיון שעי׳׳ז יהי׳ גם ״מורא בשר ודם״(<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ישאלו גם אודות פרטי הפעולות<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ועד״ז בנוגע להנהגה הב׳ הנ״ל — בנוגע לאסיפת כל
אלו שקיבלו ע״ע — מכיון שרשימת כל השמות ביחד תהי׳ במקום מרכזי אחד, הרי עצם
הידיעה שהוא אחד מני רבים הפועלים בזה, ובפרט שהם שמחים ומרוצים מהצטרפותו אליהם —
פועלת הוספה ועילוי בדבר,<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">בכרטיסי ההרשמה יש לכתוב רק את שם הנרשם ושם אמו<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ומי שירצה להיות ״הצנע לכת״ ולא לרשום את שמו —
הרשות בידו (ובלבד שתהיי אפשרות להתקשר אתו כנ״ל). והדבר לא יפריע לניהול הרשימות
כיון שאפשר לכתוב פב״פ האי, פב״פ הב׳ וכוי, והלואי שיתוספו עד לששים ריבוא, והעיקר
שיתוסף בהפעולות. בפועל ממש<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">בכרטיסים יצויין גם (כאמור) מספר הטלפון והממונים
יפנו לכאו״א עכ״פ פעם אחת בחודש ויזכירו לו אודות התחייבותו, ״עולת חודש בחדשו״ 78
— במשך י״ב חדשי שנת הקהל, וכמדובר, אשר ברוחניות, זמן ״הקהל״ הוא בכל השנה. [(כ״ק
אדמו״ר שליט״א הוסיף בחיוך:) ואם ירצו להמשיך גם לאחר סיום השנה — מה טוב ומה נעים.<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">כדאי להכין כרטיסים בנוסח שוה שבהם יודפסו הדברים
הנחוצים לזה<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">מובן שכדאי להוסיף דברי הסבר קצרים אודות תוכן
הענין ושם הארגון — כדי שיוכלו להתקשר עם הארגון, או להרשם ע״י ארגון אחר.<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ומן הנכון להדפיס את הכרטיסים במכתבי־עת(הראויים
לשמם) המגיעים ליהודים ונדפסים בעשרות אלפי עותקים, כך שהרוצה להרשם יצטרך רק
לגזור את הכרטיס ולשלחו<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">למען הסדר יתכר גם פרט טכני המובן מעצמו: אין
לרשום את השמות בספר וכיו״ב, כי כאשר הדבר ילך ויתפשט בעז״ה ויתוספו עוד נרשמים
רבים<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">הראוי שיהי׳ מקום מרכזי אחד שבו יקבצו את כל
הרשימות של אנשי שכונה אחת, עיר אחת וכיו״ב (וכן בנוגע למחלקות שונות במוסדות
וארגונים ובפרט במוסדות חינוך. כדלקמן), מכיון שע׳׳י כך יהי׳ הדבר יותר מסודר. וכל
המרוכז יותר, בודאי יהי׳ בהצלחה יותר(בתנאי שעי׳׳ז לא יופחת מספר החברים, כמובן),
שכן עי׳׳ז יהי׳ יותר קל לבחון את הסעולות,וגס — לעודד ולעזור למקומות אחרים כיון
שבמקום המרכזי יהיו מומחים בדבר לתת עצה וסיוע<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">קיבוץ כולם ביחד יוסיף ב״רוב עם הדרת מלך<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">כדי שכל הפרטים, ועד לפרטי פרטים, יהיו קשורים
בעניני התורה. באה הצעה נוספת, אשר גודל הכרטיס יהי׳ טפח על טפח. שהוא שיעור
בכו׳׳כ ענינים<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">״ויהי בישורון מלך בהתאסף ראשי עם גו׳״ — בדוגמת
״הקהל״ כאשר ״העם האנשים הנשים והטף״ היו שומעים את דברי התורה מפי המלך. וכתוב זה
נאמר בסמיכות ל׳׳תורה צוה לנו משה מורשה קהלת יעקב״ — דקאי על תושכ״כ ותושכע״פ
שניתנו למשה בסיני וכאו״א יכול ללמדה, וכעיקר — לקיימה בפועל<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">בהאמור לעיל אודות ״הקהל״ — יש להוסיף • ־ 8 —
אהבת ישראל עד לאחדות ישראל כיון שמצות ״ואהבת לרעך כמוך״ 1 , מן הראוי לאחד
בפעולה זו חברים בארגונים 8 — היא ״כלל גדול בתורה״י שונים. כלומר: בשעה שיהודים
חברים בארגון כל שהוא — איזה שיהי׳, כולל גם ארגון של סנדלרים, חייטים, עובדי אדמה
וכיו״ב — אזי עליהם להתאחד גם בעניני התורה, ולא רק בדרך טפל אלא כעיקר, היינו
שבמסגרת הארגון צ״ל פעולות בתורה. בצדקה וכיו״ב. ובנדו״ד — כדאי שחברי כל ארגון
יקבלו ע״ע (ובכתב — כנ״ל) לפעול בנוגע ל״הקהל״ — ״למען ישמעו ולמען ילמדו ליראה את
הי״ תמיד כל הימים<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ואם הדברים אמורים בנוגע לכל ארגון — עאכו״כ
בנוגע לאלו שכל ענינם הוא הפצת התורה ועניני׳ — בדוגמת ״צעירי אגודת חב״ד״, ״נשי
ובנות חב״ד״, וכיו׳׳ב בכל איגוד בעניני תורה ומצוות כמו גמילות־חסדים וכדו׳ — שהרי
אין זה ענין השייך לחבי׳ד דוקא, אלא מפורש בתורה שניתנה למשה מסיני והוא מסרה
ליהושע ולכאו׳׳א מישראל. וממילא, הרי זה בכלל תפקידם העיקרי, ועי׳׳ז יוסיפו גם ככל
פעולותיהם וכן — מצוה נוספת וכך הלאה<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ש״צריך כל אדם שיראה עצמו וכר וכן כל העולם כולו
תציו זכאי וחציו חייב״, וע׳׳י ״מצוה אחה״ — במעשה אחד, דיבור אחד ואפי׳ מחשכה אחת
— ״הכריע את עצמו ואת כל העולם כולו לכף זכות וגרם לו ולהם תשועה והצלה״, ועד
לתשועה העיקרית והפנימית — גאולה האמיתית והשלימה ע״י משיח צדקנו — כאשר יערכו
מצות ״הקהל״ כפשוטה ב״מקדש אד׳ כוננו ידיך״.<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">אמנם, כשנה זו נוסף על ענינם העיקרי, הנה כיון
שכבר מאוחדים ע״י שייכותם למוסד אחד, עליהם להשתתף ג״כ בפעולות אלו. וכאשר תהא
משמעת בדבר והענין יהי׳ מסודר יותר, אזי תהי׳ הפעולה באופן טוב יותר ובהצלחה כר,
ולכן כדאי שהראש־ישיבה, המשגיח וכוי (ודוגמתו — בכל שאר האירגונים מלבד הישיבה)
ימנה ע״ז אדם מיוחד או יקח על עצמו לעורר ולבחון ע״ז מזמן לזמן, וההתעוררות תהי׳
אמנם בדרכי נועם ובדרכי שלום, אבל באופן שתביא למעשה בפועל ממש<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">״. ועד״ז בכל ישיבה, ישיבה קטנה, תלמוד תורה. גני
ילדים וכל מוסדות החינוך הן לבנים והן לבנות.<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">״אייר יהושע מקובל אני מריב׳׳ז ששמע מרבו ורבו
מרבו הלכה למשה מסיני שאין אליהו בא אלא .. לעשות שלום ביניהם שנאמר הנה אנכי שולח
לכם את אליהו הנביא וגו׳ והשיב לב אבות על בנים ולב בנים על אבותם״,<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ולהוסיף, אשר יש להרעיש בזה וב׳׳שטורעם׳/וביחד עם
זה — בדרכי נועם ובדרכי שלום. והעיקר שהדבר יבוא בפועל ממש, ״טאפארו־דא־פלאחו״,
ויפעל על כל מי שאפשר, להיות ״נרות להאיר״ — בכל הסביבה. והדגשה מיוחדת בדבר —
שהפעולה וההתעוררות כוי תהי׳ בפרטי פרטיות כטבע האדם שאיננו מתרשם ומתפעל מענין
כללי שאינו נוגע בפועל במעשה פרטי וההתעוררות יכולה להשאר ח״ו ללא תוצאות. אע״פ
שההחלטה היתה כדבעי<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">דוגמא לדבר — במצות ״הקהל״ עצמה: תוכן ענין
ה׳׳הקהל״ הוא — כמפורש בקרא — ״למען ישמעו גו׳ ליראה״ — יראת הי, ובהמשך הכתוב —
״ושמרו לעשות״, היינו שהיראה הכללית באה במעשה בפועל, בפרטי פרטיות. ועד״ז בכללות
התומ״צ<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">כשמעוררים יהודי לתומ״צ יש להסביר לו שהוא מאמין
בן מאמין, מאמין בתורה ומצוות ובמעמד הר סיני כר, וביחד עם זה, והוא העיקר — מוכרח
קיום המצוות בפועל בפרטיות, הנחת תפילין ע״י אנשים, הדלקת נש״ק ושמירת הכשרות —
מהענינים המיוחדים לנשים — וכיו״ב<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ואין צורך באריכות הביאור כדי להסביר כיצד עצם
הפעולה מוסיפה כשלימות הדבר כוי. והעיקר — התחלת העבודה בפועל בכל הענינים האמורים
בכללות, וגם הפנימיות וחיצוניות שלהם — אחדות ישראל, מיוסד על לימוד התורה, קיום
המצוות והפצת היהדות בכלל<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ותיכף ומיד ממש, למטה מעשרה טפחים בפשטות, נכנסים
אל תוך הגאולה האמיתית והשלימה ע״י משיח צדקנו, ״בנערינו ובזקנינו גו׳ בבנינו
ובבנותינו</span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; font-size: 28.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">
״קהל גדול ישובו הנה״</span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">, לארץ ישראל, ״ארץ אשר גו׳ תמיד עיני ה׳ אלקיך
בה מרשית השנה עד אחרית שנה״<o:p></o:p></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">״ישובו״ מלשון תשובה עד לתשובה עילאה שהיא בשמחה
גדולה</span><o:p></o:p></div>
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<a href="file://neweranow/users/ronnie/My%20Documents/Hakhel%20%E2%80%93%20Ingathering%20the%20Exiles%20in%205776.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a> In
Kabbalah and Chassidus, the breaking of the vessels of Tohu was due to their
lack of connection, thereby each vessel held a finite capacity of “Light”. With Infinite and “encompassing” Light, the
vessels could no longer contain the Light and broke. The rectification for this statue (called
“Tohu”) is a structure made up of distinct entities which form connections
between them, each entity becoming both “influencer” and “receiver”. Within this structure of “Tikun”, Infinite
and “encompassing” Light can be “contained” in the form of [energetic]
“flow”. An early example for this was
with the discovery of electricity (around the time of the printing of the
Likutey Torah). A quantum leap forward
in this is the Internet, which advances the finite power of an individual
computer, by forming a network, which becomes a container for a incomparably
larger capacity, as we know it today. <o:p></o:p></div>
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The idea of “zecher” for a mitzvah in the time of the Temple is extremely
powerful, for example, by the eating of the Afikoman in the Pesach Seder, we
are actually fulfilling the mitzvah of eating the Pesach sacrifice, not just
“remembering” the mitzvah, but actually fulfilling it, as is discussed in
Chassidus.<o:p></o:p></div>
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Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-5315051964916395562015-03-17T18:36:00.001-07:002015-03-17T18:36:28.730-07:00Some thoughts on כ"ז אדר <p dir="ltr"><br>
BS"D</p>
<p dir="ltr">Anyone who knew the Rebbe would miss the Rebbe, and the giluyim. I didn't know the Rebbe other then through chassidus, so my loss is my advantage.</p>
<p dir="ltr">Given this, it's printed on my wall that the fact that giluyim conceal the Etzem is only true so long that the moshpia and mekabel are separate. When the Etzem is revealed the giluyim stop. The analogy is a big professor and a child. In order to teach the Professor has to conceal his true knowledge according to the students ability. But when the student and the teacher are on the same level then the teacher can reveal his essence and is no longer darkness.</p>
<p dir="ltr">The problem is that the student is insisting that he's not on the teachers level. The students are in fact sure that they are far from the teachers level. But this is the teacher's final teaching in the last 11 months of sichos.</p>
<p dir="ltr">Now, how to bring this down in avoda is hard, and I've seen my holy teachers take it too far into the land of dreams. But the point is the same and is true.</p>
<p dir="ltr">Hashem is in prison, the prison of our hearts and minds. We are the only ones that can bring the redemption, and until we do Hashem remains in shekels R"L. The answer is not to run wildly or to make noise, but to internalize the teachings, learn them again, and practice. </p>
<p dir="ltr">We have a path and we have come a long way. Running and returning. Slowly finding the golden balance. And life's Challenges are our best guide.</p>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com1tag:blogger.com,1999:blog-3392946016640187910.post-78892904926800965772014-12-18T10:49:00.001-08:002014-12-18T10:49:59.638-08:00The 8th Generation<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">BS"D</span></div>
<b id="docs-internal-guid-d829fbb8-5eb8-60be-58cd-40d54fbc7799" style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">The 8th Generation</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The Rebbe asks why did the Shechinah come down to dwell in the Mishkan only on the 8th day, and not during the previous 7 days of Miluim, or at least the 7th day itself (citing the midrash that "all 7s are beloved").</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The Rebbe further asks that since Moshe was perfect, and Moshe was the 7th (see above), and Moshe was the one to bring the Shechinah back to Earth - why did the awesome revelation of VaYera Aleichem Kvod Havaya not take place on the 7th day. And you can't say anything was lacking - Moshe and the avodah of the 7th day are both perfect.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There is a very clear and obvious parallel in this question (and the answers) to our biggest question - if all the work to bring the redemption are completed and have been completed for 20 years now - how come we still don't see the open revelation of G-dliness in the redemption?</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The answer to all of the above is in the Rebbe's explanation of the 8th day, and hence the 8th generation. No, there are not 8 days in the week and hence there are not 8 generations per se. However, as we see, the 7th generation has aspects to it (just like Shabbos has 2 aspects - the 7th day of the week, and an aspect that is entirely above time and hence cause time to restart after Shabbos counting 1 again). </span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In another way - as the Rebbe said we are the Last generation of golus and first generation of redemption - again hinting to 2 aspects - the 7th being the last generation of golus and the 8th being the first of redemption - the connection between the 8th and redemption being clear in both the kli yakar and teshuvos ha rashba.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> the 8th is Binah as it is in its place, where it includes the 3 Rishonos - and specifically Pnimiyus Atik going to meet Atzmus (Shmini).</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The 8th has the aspect of infusing ruchnius and gashmius together and reconciling opposites (the 2 camps paralleling the 2 camps of Yakov in VaYishlach). </span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Kara Moshe to Aharon is a netinas Koach - </span></div>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Koach Nissan or Purim 47</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Aharon is the avodah below to above - mala of Baal teshuva on zadik gamur - only thing lacking in the 7th generation was for a body defiled by pork and averisu and heifech hatahara to reach ahava and yira of a tzadik gammur - the 8th is the shuman and essence that mefapea through everything - atzmus is in every part of creation including kelipah - end of birurim and avodas hanisyonot - nissan atiding lehigael.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">bUT aharon only functions through the power of the Rebbe (Moshe) - and it is exactly as if moshe HIMSELF is doing all of it - just using aharon (the generation in our example) as his hands and feet.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">when the 8th aspect begins - the Rebbe is concealed - like a seed that is rotting in order to awaken the koach of growth in the earth and sprout an entire tree full of seeds - we are that tree, and we are only executing bepoal the Rebbe's own work - we are just keilim for it.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">until here is all of Rav Mordechai's Torah - we each need to see the Rebbe - our own avodah of going to meet Atzmus (Shmini). </span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">So where is this tree revealing the Rebbe in the new aspect of the 8th - all of us,. Klal hachassidim and klal Yisroel.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Last sicha so far is machazis hashekel amd Hakhel!</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">thats why ahavas yisroel is the mitvah that bhrings geulah, cause of golus - because in this golus we were supposed to finally reach the purpose of creation - forming the relationship between the nitzozos of Malchos of Ein Sof as it is garbed in [physical bodies in Asiyah</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Matan Torah - 600,000 all looking out for each other (Baal HaSulam from here). Forming this perfect network that made possible the revelation of Matan Torah.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Practical horaa - unite and connect every single Jew - Internet is a network - Keilim of Tikkun (concept of Tikkun vs Tohu in Kabbalah is manifested as a network).</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">New age of Moshiach - no competition - cooperation.</span></div>
<b style="font-weight: normal;"><br /></b>
<div dir="ltr" style="line-height: 1; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Tzemach Tzedek story of helping a yid in gashmius. Printing of the Likutey Torah in 5603 - the keitz of the Alter Rebbe on 5775 (1775 years) - now 172 years (Eikev) from the printing of the Likuttey Torah, the destruction of the Second Temple 172 (Eikev) years before the dawn of the 5th Millenium. 5603+172 (Eikev) is 5775. </span></div>
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<span style="background-color: transparent; color: black; font-family: Verdana; font-size: 13px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Start with shechunah and grow out - list every name, what you need and how you can help. Every Jew knows he has 15 Milllion (ken yirbu) other Jews looking out for him more than they are looking out for themselves - this is the new model in geulah. This is Hakhel which is connected to the King and the 8th. Accomplished by Moshiach ben Yosef, paving the way for the miraculous revelation (from Heaven) of Moshiach ben Dovid - The Rebbe King Moshiach. </span></div>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-8094113549190232102014-12-11T14:57:00.002-08:002014-12-11T14:57:35.767-08:00ובנוגע לי"ט כסלו<div dir="rtl" style="line-height: 1.15; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 15px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">בס"ד</span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-size: 15px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">מענין שהענין הזה לא מובא ביתר מקומות בדא"ח. ענין י"ט הוא שלימות המלכות כשהיא בתכלית שלימותה בעשר ספירות ביחד עם התשע מלכויות של תשעה הספירות של ז"א. ענין הכי עיקרי, ובנוגע לי"ט כסלו זה עכשיו חידוש. </span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-size: 15px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">מנסים לא להתפעל מגילויים, אבל מה לעשות שהם באים...</span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-size: 15px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">מיעוט הירח מאי ניהו דאמר לה לכי ומעטי את עצמך היינו דכולהו מלכיות דידה דהוי בכל הט"ס כולהו הפילו ונחתו לתתא בהדה מה דליתא הכי בכל ספיראן, דכולהו איתך להו חולקייהו בספיראן דלעילא (בר) מנייהו דהא כתר כלול מכולהו וכן חכמה וכן כולם אבל מל' אתנטלית מכולהו וכולהו הוי ט' בלבד דכל מה דהוי מינה לעילא בהדייהו נחית לתתא בהדה ואיהי שלימו דכולהו דבר מינה הוי כלהו ט"ס וכולא דילה נחית לתתא ומשו"ה הוי אור חוזר דלית לה מדילה כלום ובעית להדרא ולסלקא לעילא והיינו דלית לה מגרמא כלם ולא קאמר דלית בה, ואלו כולא לתתא ומשו"ה בעינן לסלקה לה לעילא דלהדרו לאתרייהו כולהו מלכיות דידה ואיהו בהדייהו וז"ס רבות בנות עשו חיל ואת עלית על כולנה.</span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-size: 15px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">ואח"כ יצאה בחי' גידול זה של המלכות לחוץ באמצעית ת"ת ואז נגדלת המלכות גם כן עד תכלית הגידול שבה שהוא עד שתשלם גם היא לי"ס שלימות שבה וא"כ מוכרח הא שכל זמן שעדיין לא נתגדל המלכות שאותן הט"ס עליונים שחסרים מנוקבא יהיו כלולין בז"א בט"ס שבו כנודע שאין בו רק עד היסוד ונוקבא משלימתו לי' ואז הם י"ט ספירות ט' שלו וי' שלה ונקרא עשירית כיון שהיא עשירית אליו ונשלם הוא בי"ס עמה וגם היא יש בה י"ס.</span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-size: 15px; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">והנה גידול המלכות אינה בפעם א' רק בזמנים הרבה נתקנת ונתגדלת מעט מעט כנ"ל. </span></div>
<br /><span style="font-family: Arial; font-size: 15px; vertical-align: baseline; white-space: pre-wrap;">הד' שתהיה גם היא משמשת בכתר א' כמותו ומקבלת אורותיה מאמא עצמה שלא ע"י ז"א דמיון או"א ותהיה שלימה בכל י"ס וזהו תכלית הגידול שלה:</span>Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-84205811700992350952014-12-08T15:06:00.003-08:002014-12-11T13:14:51.050-08:00מקבלים פני משיח<div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 13px;">
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בס"ד</div>
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למעלה משכל. שטות דקדושה למעלה משכל דקדושה. מקבלים פני משיח.</div>
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כי עמלק הוא שטות דלעומת זו. נצחון רק למעלה מהשכל.</div>
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עבודה מיוחדת. עבודת הבירורים. נצצות נפלו לרבדים שונים. בירורים ברובד אחד ע"י מצוות עשה. מצוות לא תעשה, ומסירות נפש.</div>
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נצצות דקדושה בתוך הקליפה. מושכות את האדם אחרי הקליפות. הניצוצות היו ברשותם והצדיק נופל בהם. מטחא אדם הראשון.</div>
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לאוכל ותאוות היה כח למשוך. אבל יש גם לאכול לשם שמיים. לחפש את הקדושה בתוך הגשמיות. דרך חדשה של הבעש"ט עזוב תעזוב עמו. תאכל לשם שמים. איך אנחנו יכולים? עיקר הבירורים נגמרו.</div>
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היום כל אחד יכול לא להתפעל מהעולם. לעולם אין יותר כח לשלוט.</div>
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בעבר היינו צריכים לעשות אתכפיא, להלחם נקד הקליפה. התגברות עם הענין שאנו מבררים. מלחה עם נפש הבהמית.</div>
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ויש לאמר שהגענו כבר לזמן שאפילו גם גשמיות העולם כבר נשלמה ובררה לגמרי. הנפש הבהמית מזוככת. אין יותר נצוצות של קדושה בתוכה.<br />
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בתוך הטבע למעלה מהטבע</div>
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בלי גילויים, עצמותיים.</div>
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חושך של עצמות אין סוף</div>
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מאין יבא עזרי בכל התחומים. ולהרגע.</div>
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לא להתעסק עםמהעולםמבשביל להסתדר.<br /></div>
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למעלה מצווי, כשמקבל נפרד מה משפיע, נמצא פה בגילוי לא להפריד את עצמך מזה.<br /></div>
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בכל מאודך כוחות טבעיים הופכים להיות כחות אלקיים </div>
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כל דאגה לפחד מחשיבה את המציאות של העולם.</div>
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משוגעים על משיח.<br /></div>
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שדרוג</div>
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מסירות נפש של עמידה בניסיון מגלה את עצם הנשמה. מתוך בטחון הכי מוחלט.</div>
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יחי המלך המשיח</div>
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Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com3tag:blogger.com,1999:blog-3392946016640187910.post-23652491186010059032014-12-03T06:36:00.000-08:002014-12-03T06:36:36.974-08:00הגאולה היא לידה<div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 13px;">
בס"ד</div>
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קודם כל אומר לנו הרבי, שכמו שאמא אוהבת מעודדת את בנה הקטן שיש בו את היכולת ללכת, הוא קם ונופל ומקבל מכה, ו היא מעודדת אותו - אתה יכול. ו לבסוף הילד מגלה את הכחות והולך.</div>
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ו בדיוק כך, אומר הרבי, אהוביי נולדתם לגאולה. מימד משיח נמצא בתוככם תתחילו להתנהל ככה. תתחילו לגלות את האיכויות האלקיות שכבר קימות בכם , והסיבה היחידה שאתם עדיין לא משתמשים בהם, אתם לא מאמינים, כמו שהתינוק מאמין שהוא עדיין </div>
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לא יכול ללכת.</div>
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בדיוק אותו דבר.</div>
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שבפרשת לך לך אומר הרבי מלך המשיח שהעבודה היא עבודת המוחין בטהרה, ואמרנו מקודם שעבודת המוחין היא העבודה שעושים עם התינוק כדי לגלות את האיכויות הקיימות בו. צריך מוחין דיניקה מוחין דקטנות מוחין דגדלות מוחין דאמא מוחין דאבא ועד מוחין דעצם. יש תהליך שבו הילד הולך וגדל. </div>
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ו בשביל עבודת המוחין הזאת צריך את הגירויים הסביבתיים שגורמים לילד לעשות את העבודה של לגלות את כוחותיו הנעלים, כח ההילוך, כח הדיבור, כח הלמידה... ולולא הגירויים הסביבתיים בחינת חינוך הוא לא יגלה אותם בחייו.</div>
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אומר הרבי שהגאולה היא עבודת מוחין בטהרה. לגלות בתוכם את מימד המוחין של משיח, את מימד משיח שבתוככם. אתם יכולים! הגיע הזמן.</div>
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הכל נגמר, אומר הרבי בפרשת ויצא. כולל גם הבירור של עשו הוא אדום הוא רומי הוא העולם המערבי. ויעקר שלמות בבירור החלה באמריקה ממלכת של חסד שנולדה עם תחילת התגלות הבעש"ט הרב המגיד ואדמו"ר הזקן, ועד שקרתי רבתי דרומי - ניו יורק, הופכת למעון ומשכן להרבי מלך המשיח, ומכריז על שלימות עבודת הבירורים של עשו, ותחלת עבודת היחודים של האורות המקיפים דתוהו בכלים דתקון.</div>
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אומר הרבי שהרי עשו נתברר לגמרי. אין יותר גלות בעולם. כפי שרואים זאת גם בהנהגה דזמן הזה. החל מנפילת ממלכת הרשע הסובייטית, ולידת האינטרנט וסושיול נטוורק.</div>
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ממשיך הרבי "הרי מובן שעכשיו נמצאים כבר בזמן שהגוף הגשמי ו אפילו גשמיות העולם כבר נתבררו ונזדכחו לגמרי."</div>
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אלה דיבורים של נביא שהוא כבר משיח.</div>
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צריך להבין, אם הכל נתברר אז למה אנחנו לא רואים? כאן פגענו בנקודה.</div>
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הבה נתחיל....</div>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-72740822281433885942014-12-01T09:45:00.000-08:002014-12-01T09:45:33.440-08:00בשביל לנצח את הגלות, צריך היהודי את העצמות<div dir="rtl" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 13px;">
בס"ד</div>
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אני מתפלל לדעת זה התינוק. התינוק יש בו מעלה נפלאה, אין לו שום השגות שמבלבלות אותו. אז ממילא הגילויים של ההשגות לא מסתירים את המציאות הפשוטה. שיש שם מצוי נמצא וכל המציאות של הנמצאים לא נמצאים אלא מאמתת המצאו. אצל תינוק זה פשוט. </div>
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ננסה להסביר. למה ילד קטן לא פוחד? הוא עטוף באהבה שעוטפת אותו. כל מה שהוא צריך קורה לו. בעיות מתחילות עם ההשגות של עצמו. זה מתחיל כשמלמדים אותו "להזהר". צריך להזהיר וללמד אותו, אבל על הדרך אנחנו מגזימים ו מעמיסים על הילד פחדים וחרדות שלנו. " אל תהיה בטוח שהכל בסדר, מה פתאום?"</div>
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ולכן כשאין גילויים, אז העצם הוא בהתגלות. הגילויים מסתירים על העצם. בביאור, בשתי נקודות. </div>
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ברגע המולד לא רואים כלום אבל הכל נמצא כבר. העשירות בלתי מוגבלת, במימד העצמות. רגע הלידה הוא המקור של כל הגילויחם , כל מה שעתיד לצאת נמצא שם. רק שזה בהעלם למעלה מגילוי. אבל הנקודה הזאת שלא רואים היא כוללת בתוכה את כל מה שיצא ממנה. רגע לפני המולד.</div>
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ורגע המולד הוא תחילת ההתגלות של העצם שלמעלה מכל הגילויים, ולכן הגאולה היא לידה, ועם ישראל נמשלו ללבנה ועתידים להתחדש כמותה. למרות שאין עדיין אורות גדולים ודוקא העלם גדול. שהוא העצם שכולל את כל הגילויים. </div>
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דוקא כשאין גילויים, אז אין מה שמעלים על העצם. ואז וישכב במקום ההוא, שהעצם הוא בהתגלות. </div>
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בדרך לחרן מלשון ניחר גרוני, ויש מעצר לקול האלקי, שבעקבות זה נוצר המצב ד"אותותנו לא ראינו". ויעקב הולך לחרן להפוך את החמץ למצה, מחרנה רנה. מגלה את ה' מוצאות הפה המהוות את המציאות, וע"י זה הופכת חרן לרנה.</div>
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בשביל לנצח את הגלות, צריך היהודי את העצמות. ובשביל זה הוא צריך שתשקע השמש, שיהיה חושך. כי דוקא כאשר אין גילוי של אור, אז אין מה שמעלים על העצם. העניינים בסיפור המעשים של יעקב אבינו, ומעשה אבות סימן לבנים, זה תהליך גילוי תוקף הנשמה של יהודי. האבנים זה ענין של תוקף, אומר הרבי, הוא מגלה את תוקף נשמתו. </div>
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וענין השכיבה הוא לכאורה ירידה, שהראש הוא בדרגה של הרגל. אבל כשעצם הנשמה מתגלה אז אכן הרגל והראש הם באותה דרגה. זה ענין השכיבה למעליותא. </div>
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שמצד הגילוי של העצמות מעלה ומטה שוים. יודע יעקב אבינו שבשביל לנצח את החושך אי אפשר עם הראש. אי אפשר עם הגילויים. לא משנה כמה אדם יודע תורה, עם הגילויים אף פעם אי אפשר לגלות את העצם. </div>
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ולכן הוא הולך לשכב שמה וכשהוא מתעורר "אכן יש ה' במקום הזה ואנכי לא ידעתי" למעליותא למעלה מן הדעת, למעלה מן הראש. שם הוא מגלה את העצמות".</div>
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ואז הוא קם, והרבי מסביר שאז שוב יש ציור של ראש ורגל. אבל הוא כבר פעל את הענין והעצם חדר את הגילויים. אז גם הרגל כבר מואר בתוקף של הנשמה. גם העקב מרגיש אלקות. </div>
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Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-3743560737145773482014-10-31T08:07:00.002-07:002014-10-31T08:07:55.527-07:00לך לך<div dir="rtl" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 13px;">
בס"ד</div>
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האמונה הטפילה שאנו מאמינים שאנו תלויים בסובבים, צריכים את ההכרה. קשר רגשי. </div>
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עין רעה זה לראות את השני לא מצליח. וגדולה מידה טובה, עין טובה גורמת לחבר להצליח.</div>
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ללכת לכתחילה אריבער על העניינים של הרבי, לא לסדר לעצמנו גלות יותר נעימה ח"ו. </div>
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לא לרצות להיות טוב, לרצות שיהיה טוב. כשכועסים עלי אני נכנס לחרדה, אז הטוב שאני עושה זה חנפנות לא טוב בכלל. עבודה </div>
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זרה "בטהרה". רוצה להתקבל, צריך את האישור " שלהם". עבודה זרה. </div>
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אני תלוי בהקב"ה, צריך לעשות שיהיה טוב, גם אם בשביל זה צריך להתנהג "רע" ולחטוף מאלה שרציתי את ההכרה שלהם, אני רוצה את הטובה שלהם. </div>
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לא לדאוג מה חושבים. לך לך ממולדתך, עדיין לא בית אביך. לך לך לעצמותך, עבודת מוחין דטהרה ועד מוחין דעצם. </div>
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ואז מחדירים את הא' בגולה - גאולה. </div>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-17640472335515748432014-10-06T10:02:00.003-07:002014-10-06T10:02:47.173-07:00גילוי היחידה<div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 13px;">
בס"ד</div>
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אני לא רוצה להיות בינוני או צדיק אני רוצה לגלות אלקות. במילא ההתנהגות היא ככה. החסידות מראה לי את הכלים שאיתם אוכל לגלות אלקות.</div>
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להיות צדיק זה אמצעי לגילוי אלקות זה לא תכלית. לרצות להיות צדיק זה טמטום המוח והלב.<br /></div>
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וברגע שחצינו את המחיצה אנו לא מבינים איך הינו שם בכלל אי פעם. איך אף פעם לא אהבנו אף אחד, רק פרגנו לעצמנו את האיחויות הטובות שמצאנו בהם, ואהבנו את עצמנו דרכם. ואם לא היו להם איכויות טובות אז לא אהבנו אותם. לאהוב זה כמו שהרב המגיד אומר שצריך לאהוב את הרשע הגדול ביותר כמו שאוהבים את הצדיק הגדול ביותר. יוצא שאנחנו אפילו לא אוהבים את הצדיקים - אנחנו צריכים אותם. אם תרשו לי לאמר, אנחנו אפילו לא אוהבים את הרבי, אנו מחפשים אבא גדול שישמור עלינו. אהבה היא אור הקדוש ברוך הוא. אין לנו מושג מה זה בזמן הגלות. והאהבה היא היא אור הגאולה, ובחינת ישועה כמבואר בהדרושים לחג הסוכות. </div>
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ההוכחה שאני אוהב את הצדיק היא שאני אוהב את הרשע גם כן. אין כזה דבר שאני אוהב את הצדיק וכל השאר ערב רב. </div>
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מה שכן, זה שעם הזמן, התפיסה החדשה הזאת מתחילה לחלחל אל תוך התודעה. אז יבקע כשחר אורך, הגאולה נמשלה לעלות השחר ולא לזריחת השמש. זריחת השמש באה בבת אחת זאת בחינת משיח בן דוד. עלות השחר באה קמעה קמעה, בחינת משיח בן יוסף. וזה ענין בעל תשובה שעושה את העבודה עם עצמו, ע"י נתינת כח של בשורת הגאולה של הרבי, אי אפשר לעבור בבת אחת. כמו כל ענין בקדושה, זה צריך לבוא בעבודה. אבל מי שמתמיד - יגעתי ומצאתי תאמין. זה ענין רק של יגיעה.</div>
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העולם כבר בגאולה, היום עיקר הגלות היא הגלות הפנימית בעבודת ה' כמו שנאמר בשיחה הידועה של כ"ח ניסן. </div>
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אין לשון עבודה נופל אלא על יגיעה עצומה נגד טבע הרגילות של הנפש הבהמית. תניא פרק י"ב. עבודה זה יגיעה גדולה. זה לא בא במקרה, וזה לוקח זמן, אבל אחרי שש שנים של עבודה, זה כבר קורה. לשנות את דרך המחשבה לסלק את הפילטרים ולגלות אלקות. לחזור לעצמנו ו להשתחרר מהשעבוד הסקיצופרני לאישיותנו</div>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-85449395403807037282014-09-23T11:28:00.003-07:002014-09-23T17:51:02.422-07:00עיקר ענין התשובה הוא עקירת כל הרצונות הזרים של עוה"ז לגמרי מכל וכל.<div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 13px;">
בס"ד</div>
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עיקר ענין התשובה הוא עקירת כל הרצונות הזרים של עוה"ז לגמרי מכל וכל.</div>
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ולא יהיה לו רצון אלא לה' לבדו.</div>
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אתה הראת לדעת כי הוי' הוא האלקים בשמים ממעל ועל הארץ מתחת אין עוד. שואל אדמור"ר הזקן בשער היחוד ו האמונה, הנראה שאלקים ישכון במים מתחת, מה זה "אין עוד"? אין עוד אלקים? מה הפסוק מבאר?</div>
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הפסוק אומר שאין עוד מציאות שחוץ ממנו ית'. אתה הוראתה לדעת שאלקים שבגי' " הטבע" שהטבע והוי', היה הוה ו יהיה כאחד, הם דבר אחד. שאין עוד מלבדו. אין עוד מציאות חוץ ממנו. ואין עוד מציאות חוץ מאלקות. אתה הוא עד שלא נברא העולם ואתה הוא משנברא העולם ללא כל שינוי. השינוי נרגש רק למקבלים.</div>
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אז מה זה המציאות של כל העולמות? זיו והארה משמו הקדוש. זיו והארה מהאור. ולכן חכמי האמת כינו לגילוי האלקי הבא לידי גילוי "אור" ולא "שפע". כי " שפע" זה אומר "היה במקום אחד ועבר למקום שני". לדוגמא יש מי תהום שממנו שופעים המים לתוך </div>
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הנהר. אז בכל זאת במי הטהום נחסרו המים ששפעו לנהר. </div>
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אבל זה שהשמש מאירה על הארץ כשמישהו משתמש לאור השמש, לא חסר בשמש כלום. בין אם לקחנו את האור או לא לקחנו. השמש אותה שמש.</div>
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אם יש נר אחד בחדר, לא משנה אם אדם אחד או שלושה משתמשים לאור הנר, באור לא חסר כלום. כי האור לא בא על חשבון המאור.</div>
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וכמו שהנשמה ממלאה את הגוף כך הקב"ה ממלא את כל העולמות? עם הבדל אחד. שכשהנשמה ממלאה את הגוף היא מתפעלת ממקרי הגוף, והקב"ה לא מתפעל ממקרי העולם. </div>
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על דרך שהסברנו, שהמציאות האלוקית שמהווה את העולמות זה רק הארה. ממילא המקור של האור אינו מתרגש כלל. <br>אז איפה הקב"ה נמצא? אין מציאות חוץ ממנו. ושורש כל הנבראים הוא רק זיו והארה ממנו. שלעולם ה' דברך ניצב בשמים, אותם עשר המאמרות שמהוות את המציאות, ואים העשר מאמרות יפסיקו אז לא תהיה מציאות. </div>
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מי מהווה את המציאות היום? שיהודי יושב ולומד תורה. שהקב"ה הסתכל בתורה וברא עלמא, ו ישראל לומדים תורה ומקיימים עלמא. ועל זה מיוסדת גם סוד עבודת התפילה, ובפרט האותיות של התפילות ותהלים בראש השנה ויום הכיפורים. </div>
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איך יש ליהודי כח להוות את העולם, את כל העולמות? בגלל שיהודי בשורשו הפנימי הוא למעלה מהתורה. כי הוא אחד עם העצמות אין סוף. </div>
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אז מכיון שכל המציאות היא מציאות אלקית, כפי שיהודי אומר פעמיים ביום "שמע ישראל הוי' אלקיך הוי' אחד" שהאות א' שמהווה את האות ח' - שבעה רקיעים והארץ, והאות ד' - ארבע רוחות העולם, הכל בטל לאות א' ובלעדה אין מציאות. </div>
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ו בתוך כל ה"אין מציאות" הזאת - יש מציאות, שנתאווה הקב"ה להיות לו דירה בתחתונים - אז יש עולמות שבתוכם הקב"ה שוכן, אז יש מציאות או אין מציאות?</div>
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והענין הוא שיש שתי בחינות של מציאות, דעת עליון ודעת תחתון, כמ"ש כי א"ל דעות הוי', ואמרו חז"ל שתי דעות דעת עליון שלמעלה יש ולמטה אין, ודעת תחתון שלמטה יש ו למעלה איו.</div><div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 13px;"><br></div><div dir="rtl" style="background-color: white; font-family: arial, sans-serif; font-size: 13px;">בעולמות העליונים יש גילוי אור, אבל אין שם חומר נבדל מאלקות. פה למטה בחומר שהוא נבדל מאלקות אך מתהווה ע"י אלקות, למרות שהוא לא מרגיש את זה, פה העצמות יכולה להתגלות, ולא בעולמות העליונים. ענין הן השמים ושמי השמיים לא יכלכלוך אך כי הבית הזה. מצד נמנע הנמנעות. </div>
Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0tag:blogger.com,1999:blog-3392946016640187910.post-48941720221737477192014-09-22T06:59:00.005-07:002014-09-22T06:59:50.010-07:00In the end of days... There are many predictions for terrible things to come to "awaken" the world, as Hashem is "awaken" from the "sleep" of the exile.<br />
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However, just like in the plague of darkness, the Jews had light wherever they were, while the rest of Egypt suffered terribly, so it is now. <br />
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Indeed, it's not just Jews, but anyone who sides with G-d and Israel (as it is known that he who loves Israel loves G-d and he who loves G-d loves Israel) will not only be "saved" from peril, but rather experience greater revelation of goodness from Hashem.<br />
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The Gemara says that at the end of days Israel will do Teshuva and be redeemed, and what if they don't do Teshuva? Hashem will put a king evil as Haman and will force them to do Teshuva... The inner meaning for this is true for each one of us individually as well.<br />
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As we approach Teshuva, but our evil inclination plays with us and we don't even know how to come back to Hashem. If we look at what is making our life difficult, and dig in we will find where we are causing it. This is a deep teaching of the Baal Shem Tov, that everything that happens to a person is in divine providence to teach a lesson in the service of Hashem.<br />
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The issue with many of these videos is they tell a person that they are "sinning" and that terrible things will happen because of their sins. Those who are truly sinning are not listening. Those who are listening, often don't know how to change their behavior, and now they are added anguish and fear of what's coming, which is more fuel for the evil inclination to convince them to turn away from G-d chas veshalom.<br />
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In this year of 5775 the evil inclination will finally be transformed into good. That has never been since the sin of the primordial snake.<br />
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What this means is that anyone who wants to bind his soul on high, can do it in an instant of a good thought, a good word, and a good action. <br />
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Our work now is not to "warn" the world about... Our work now is step beyond our exile mentality and rid ourselves of the chains of the evil inclination. How do we do that?<br />
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By learning the secrets of the Torah. The best is to learn through ego nullification, for those who know how to do that. We must gather (online even) and learn together, with great joy, thus exalting Hashem's Holy Name and bring salvation and redemption to the entire world.<br />
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ksiva vechasim tova leshana tova umesuka.Anonymoushttp://www.blogger.com/profile/09475827479772276768noreply@blogger.com0