What Was the Miracle?
Many think that the miracle of Hanuka was having one day's oil last eight. The main miracle of the oil was the great military victory HaShem gave to Israel over the Greeks. How is that a miracle of oil, you might ask? Because an 'ish shemen', that is, an 'oil man', means a warrior.
Having a hard time believing this is the main miracle? Take a look at '`al hanisim' that we add in our prayers during Hanuka. What does it say there? It thanks HaShem for the military victory, the giving over of the wicked, militarily strong, and impure Greeks into the hands of the righteous, militarily small, and pure Jews - and that's it. No mention of the oil lasting eight days, which is minor and secondary.
Showing posts with label kingdom of holiness. Show all posts
Showing posts with label kingdom of holiness. Show all posts
Monday, December 7, 2015
Saturday, November 28, 2015
How Halakha Works
A lot of people are confused about what is and isn't halakha. That isn't very surprising, since the whole subject of halakha and minhagh isn't really explained. Instead, many people are left with books and volumes of halakhic codes without much explanation of what has taken place for such a book to be written. However, when it comes to religious individuals either not knowing the difference in many important cases, or not properly distinguishing it themselves - this can be disheartening and problematic. Especially when someone tries to claim a halakhic monopoly by insisting that you must submit to what the majority of Jews customarily practice.
Sunday, November 15, 2015
Likutei Etzot, Speech 18-23 (end)
Speech (continued)
18. Speech in holiness; that is, words of Torah, prayer, and fear of HaShem, are very high and precious, because holy speech is an aspect of the Divine Presence, an aspect of the revelation of HaShem's kingdom and faith. It is [also] an aspect of the spirit of the Messiah, an aspect of ruah hakodesh, an aspect of the resurrection of the dead, an aspect of the unification of the Holy One Blessed is He and His Divine Presence. (From Likutei Moharan I, 78)
Wednesday, November 4, 2015
Likutei Etzot, Speech 1-9
Speech
The greatness of its power for good, and the opposite, God forbid.
1. Poverty comes through lashon hara and idle talk, but through [giving] charity to a Torah scholar, this is fixed and one merits wealth. (From Likutei Moharan I, 4)
2. By speaking out Torah in words, the speech enlightens the person in all the places he needs to repent, until he merits complete repentance. By this, one merits to come to understandings of the Torah in its depth (see sec. Torah Learning, #1-11). (From Likutei Moharan I, 11)
3. Via wholeness of holy tongue, meaning holiness of speech, wherein one increases speaking words of Torah, prayer, supplications, requests, and conversations between himself and his Creator, and he is careful not to speak defective words which include lashon hara, lies, etc - through this [holiness of speech] one merits tikun habrit. Also, to the opposite: through tikun habrit one merits wholeness of holy speech. (From Likutei Moharan I, 19)
4. Speech that isn't listened to and received isn't called speech at all. The rectification for speech, that it will be listened to and received, is through praise of the true tzadikim - this is [in fact] the overall rectification of speech. (From Likutei Moharan I, 29)
5. Words are the vessels of abundance [from HaShem]; abundance is received by them. According to speech, thus is the abundance [received] - if speech is whole and in its fullness [in holiness], then one can receive much abundance through it. For this reason is it necessary to speak prayer [and not merely think it]. (From Likutei Moharan I, 34)
6. When one blemishes speech, which is the breath of the mouth of the Holy One Blessed is He, then through the blemish, the breath (ruah) of his mouth is made into a storm wind (ruah). The storm wind is the great Accuser, that from him come all the prosecutions and tests [that a person goes through], and he "assaults the bodies of human beings" (Tikunei HaZohar, Tikun 18). All the bad informing (tattling) that people speak about a person comes from this storm wind, because it is the aspect of "the end of all flesh" (Genesis 6), since he makes an end and finality to all flesh. All of this comes from a blemish in speech. (From Likutei Moharan I, 38)
7. The rectification of speech is through the Torah learned in poverty and hardship at a time when a person is pressed. A cord of mercy is drawn over a person from this, and all prosecutors and the whole side of impurity (evil forces) are banished from him. [Also] through this, speech is rectified and elevated to it's source. Then, the speech comes out in song, praise, and glorification of the Holy One Blessed is He, [and one] merits to to pray to, thank, and praise HaShem. By this, one will merit to speak between himself and his Creator with a blaze of power, arousing himself to [true] service of HaShem, until he'll merit to true speech - to the choicest truth within the speech, meaning he'll speak before HaShem in great and full truth, and he'll spread out his conversation and speak with the heat (passion) of the heart words of truth within the heart, with great arousal to repentance, until he'll see his [own] insignificance and the greatness of the Creator until he comes to great shame from this, becoming ashamed from before Him over the greatness of his sins.
Through this, one merits the light of tefillin, which are an aspect of devekut to HaShem, the aspect of the radiating skin of the face (Exodus 34). By [attaining all of] this, all of one's transgressions are forgiven and one clings himself to the Tree of Life (see Shame and Brazenness, #2). (There^)
8. One must be careful not to hear words from a knowledgeable wicked person because his words are venomous air of promiscuity and they give birth to promiscuity in the listener. (From Likutei Moharan I, 43)
9. Words that are not holy words, cause the awakening of the sukot of the Christians, the suka of the nations of the world, and the right hand of falsehood overpowers, the exile increases, and [the Jewish people] is distanced from the holiness of the Land of Israel. And [also] through this, the Rabbi of truth is ignored, and conflict and dispute increase, and the Divine Presence comes into dispute with her children (Israel) in exile (Tikunei HaZohar) who had been exiled from their Father's table and had left their Land.
However, through holy speech, which is powerful prayer, the truth overcomes (see sec. Prayer, #45). (From Likutei Moharan I, 48)
The greatness of its power for good, and the opposite, God forbid.
1. Poverty comes through lashon hara and idle talk, but through [giving] charity to a Torah scholar, this is fixed and one merits wealth. (From Likutei Moharan I, 4)
2. By speaking out Torah in words, the speech enlightens the person in all the places he needs to repent, until he merits complete repentance. By this, one merits to come to understandings of the Torah in its depth (see sec. Torah Learning, #1-11). (From Likutei Moharan I, 11)
3. Via wholeness of holy tongue, meaning holiness of speech, wherein one increases speaking words of Torah, prayer, supplications, requests, and conversations between himself and his Creator, and he is careful not to speak defective words which include lashon hara, lies, etc - through this [holiness of speech] one merits tikun habrit. Also, to the opposite: through tikun habrit one merits wholeness of holy speech. (From Likutei Moharan I, 19)
4. Speech that isn't listened to and received isn't called speech at all. The rectification for speech, that it will be listened to and received, is through praise of the true tzadikim - this is [in fact] the overall rectification of speech. (From Likutei Moharan I, 29)
5. Words are the vessels of abundance [from HaShem]; abundance is received by them. According to speech, thus is the abundance [received] - if speech is whole and in its fullness [in holiness], then one can receive much abundance through it. For this reason is it necessary to speak prayer [and not merely think it]. (From Likutei Moharan I, 34)
6. When one blemishes speech, which is the breath of the mouth of the Holy One Blessed is He, then through the blemish, the breath (ruah) of his mouth is made into a storm wind (ruah). The storm wind is the great Accuser, that from him come all the prosecutions and tests [that a person goes through], and he "assaults the bodies of human beings" (Tikunei HaZohar, Tikun 18). All the bad informing (tattling) that people speak about a person comes from this storm wind, because it is the aspect of "the end of all flesh" (Genesis 6), since he makes an end and finality to all flesh. All of this comes from a blemish in speech. (From Likutei Moharan I, 38)
7. The rectification of speech is through the Torah learned in poverty and hardship at a time when a person is pressed. A cord of mercy is drawn over a person from this, and all prosecutors and the whole side of impurity (evil forces) are banished from him. [Also] through this, speech is rectified and elevated to it's source. Then, the speech comes out in song, praise, and glorification of the Holy One Blessed is He, [and one] merits to to pray to, thank, and praise HaShem. By this, one will merit to speak between himself and his Creator with a blaze of power, arousing himself to [true] service of HaShem, until he'll merit to true speech - to the choicest truth within the speech, meaning he'll speak before HaShem in great and full truth, and he'll spread out his conversation and speak with the heat (passion) of the heart words of truth within the heart, with great arousal to repentance, until he'll see his [own] insignificance and the greatness of the Creator until he comes to great shame from this, becoming ashamed from before Him over the greatness of his sins.
Through this, one merits the light of tefillin, which are an aspect of devekut to HaShem, the aspect of the radiating skin of the face (Exodus 34). By [attaining all of] this, all of one's transgressions are forgiven and one clings himself to the Tree of Life (see Shame and Brazenness, #2). (There^)
8. One must be careful not to hear words from a knowledgeable wicked person because his words are venomous air of promiscuity and they give birth to promiscuity in the listener. (From Likutei Moharan I, 43)
9. Words that are not holy words, cause the awakening of the sukot of the Christians, the suka of the nations of the world, and the right hand of falsehood overpowers, the exile increases, and [the Jewish people] is distanced from the holiness of the Land of Israel. And [also] through this, the Rabbi of truth is ignored, and conflict and dispute increase, and the Divine Presence comes into dispute with her children (Israel) in exile (Tikunei HaZohar) who had been exiled from their Father's table and had left their Land.
However, through holy speech, which is powerful prayer, the truth overcomes (see sec. Prayer, #45). (From Likutei Moharan I, 48)
Wednesday, October 28, 2015
Likutei Moharan I #3, Point-by-Point Summary
All the following points are explained and proven in the full text of Likutei Moharan from the Tanakh, the statements of Hazal, the Midrashim, the Holy Zohar, the writings of the Arizal, and more.
1. Through holy melody/song/music, one raises the kingdom of holiness, merits kingship/preeminence, and the melody benefits the service of HaShem.
2. The singers and musicians of the side of evil blemish the kingdom of holiness and lengthen the exile. Their music harms the service of HaShem.
3. Through learning 'Gemara'* at night one is spared from the damage that the bad music of the above-mentioned singers has on the service of HaShem.
*(Note: this includes literally the Gemara, as well as the Zohar, writings of the Arizal, and the Torah of Rebbe Nahman - what we're learning right now)
4. Through song in holiness, it's possible to come to an aspect of prophecy, because it causes the person to cling to HaShem.
5. Through learning 'Gemara'* at night, a cord of mercy is drawn over a person, and he is saved from learning Torah for ulterior motives. Additionally, he merits holy song, kingship/preeminence, he is able to rule over that which he desires, and he is able to merit prophecy.
6. One who learns 'Gemara'* at night and merits all of the above in point #5 is able to cause another to die and cause another to live. Therefore, he must judge every person favorably, in order that he not destroy the world; for HaShem desires mercy and the existence of the world.
7. Through learning 'Gemara'* at night, it is possible to hear the song of unfit singers and musicians who make music from the side of evil and not only not be damaged by it, but he can raise the music and attach himself to HaShem through it.
1. Through holy melody/song/music, one raises the kingdom of holiness, merits kingship/preeminence, and the melody benefits the service of HaShem.
2. The singers and musicians of the side of evil blemish the kingdom of holiness and lengthen the exile. Their music harms the service of HaShem.
3. Through learning 'Gemara'* at night one is spared from the damage that the bad music of the above-mentioned singers has on the service of HaShem.
*(Note: this includes literally the Gemara, as well as the Zohar, writings of the Arizal, and the Torah of Rebbe Nahman - what we're learning right now)
4. Through song in holiness, it's possible to come to an aspect of prophecy, because it causes the person to cling to HaShem.
5. Through learning 'Gemara'* at night, a cord of mercy is drawn over a person, and he is saved from learning Torah for ulterior motives. Additionally, he merits holy song, kingship/preeminence, he is able to rule over that which he desires, and he is able to merit prophecy.
6. One who learns 'Gemara'* at night and merits all of the above in point #5 is able to cause another to die and cause another to live. Therefore, he must judge every person favorably, in order that he not destroy the world; for HaShem desires mercy and the existence of the world.
7. Through learning 'Gemara'* at night, it is possible to hear the song of unfit singers and musicians who make music from the side of evil and not only not be damaged by it, but he can raise the music and attach himself to HaShem through it.
Saturday, October 24, 2015
Likutei Moharan I #1, Point-by-Point Summary
All the following points are explained and proven in the full text of Likutei Moharan from the Tanakh, the statements of Hazal, the Midrashim, the Holy Zohar, the writings of the Arizal, and more.
1. Prayers and requests are received via Torah learning.
13. For the combination of true wisdom that comes via Torah learning, the Torah learning must be done with innocence and might.
1. Prayers and requests are received via Torah learning.
2. Torah learning elevates the charm and importance of Israel.
3. Learning Torah with might strengthens the Kingdom of Holiness and the good inclination.
4. Torah learning is able to illuminate for a person the wisdom that is in Creation, and a person is able to understand the hints among everything in the world (that is, as to why HaShem created a thing in such a way).
5. Learning Torah is the remedy for the insanity of the spirit of folly by which a person comes to sin.
6. Learning Torah saves a person from the slyness of the evil inclination, particularly when the evil inclination clothes itself in a mitzva (that is, when it tries to make a sin appear like a mitzva).
7. A person must make an effort that his words to HaShem have charm. He merits it through learning Torah.
8. A person must look upon the wisdom and intellect that exists in everything, and to attach himself to the wisdom in order that it enlighten him to draw closer to HaShem.
9. One merits the light of the wisdom and intellect behind all created thing through receiving the Kingdom of Holiness. To do that, he must remove from himself all foreign "wisdoms".
10. The battle between the good inclination and the evil inclination is mainly the battle between true wisdom and foreign "wisdom".
11. Foreign wisdom = the evil inclination = the spirit of folly = insanity = the disregard of the birthright by Esau = the kingdom of the "other side" (the forces of evil/impurity).
10. The battle between the good inclination and the evil inclination is mainly the battle between true wisdom and foreign "wisdom".
11. Foreign wisdom = the evil inclination = the spirit of folly = insanity = the disregard of the birthright by Esau = the kingdom of the "other side" (the forces of evil/impurity).
12. When Israel eventually merits to subjugate the above in point 11, the light of the moon (Kingdom) is made as the light of the sun (Wisdom), combining ח (Wisdom) with נ (Kingdom), creating חן (charm), and making a mark in the heart of HaShem (figuratively speaking) which is the letter ת (a symbol of a marking), creating the word נחת (content/satisfaction) between HaShem and Israel and thereby Israel's prayers are accepted.
13. For the combination of true wisdom that comes via Torah learning, the Torah learning must be done with innocence and might.
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