16 Tamuz, 5766

Are we authorized to enter up to a certain point?
A place where we might be with our father but from there on might be forbidden to pass. Our sins unfolds our nature to assume the responsability convened to guard and protect the creation. Does Jewish values ascerts the right long way to discover the wonderful workings behind our inner nature? Indeed, I feel astonished by the ability to encounter routes to the feeling of nature. The wonderful ways the wind blows the wonderful blow of energy making all physical bodies move the flow of water from the fountain of salvation take all jew to the same destiny. Our destiny must be along side our father blessing and protecting Tzion our father´s sanctuary. Our regard concern should be ethernal life. BEYADO AL KID RUJI BEEIT ISHAM VEAIRA VEIM RUJI GEVIATI ADONAI LIVELO IRA.

VICTORY IS OUR MISSION.

Shalom Aleijem

That's a very beautiful, profound post, Ochoa. Very, very moving. Please elaborate on it.

Everything was created since the beginning, our job would be to discover the good nature in between the heaven and earth. As Rav. Daniel Ben Itzjak teaches the joining together of the heaven and the earth explains our purpose in life, in very few words. The first letter of Torah tells us the whole objectve of creation and even the dot of bereshit gives us the meaning of existence as The Gaon of Vilna of Blessed Memory teaches, the purpose of all is described by alef to be one, to get all parts and put them into one.
The whole world functions as a precise watch, living matter has encripted messages that passes on to the infinite small particles. The path of work and the ultimate position that should be placed upon to acomplish a predefined task. Matter held together by laws of nature. So before this infinite small particle even knew its path there were a flow of water that encripted the whole natural phenomena. The awareness comes from the opening of the eye of our soul to capture in what is, what is not, and what is missing. The wispering of power and action to encounter the divine nature of our existence. The nature of wisdom shines upon us and gives us tools to try to find the right way that will allow to grasp light and make sense within it as in the Shemone Esrei we ask for binah, and give thanks to Ha-shm for giving knowledge-understanding, since this faculty is essencial to encounter the true meaning of jewish values within Torah.
The feeling of Shejiná comes from the observance of goodness giving to nature, knowing that even an animal with furious behavior has a spark of g-dliness that enables us to find the nature of creation as a chosen path of natural phenomena. we may be able to key answer the distance between the crown and the kingdom that will bring the meaning of victory to our chosen people.


Lej Leshalom

quote:

Originally posted by ochoa romero dominguez valles:
[post deleted - see above...]
Lej Leshalom

yofi! gracias amigo... question... if it is only or primarily about "seeing the Divine in nature" then what is the difference between the Yehudi/Jews and the Goyim/Gentiles?
All natural phenomena is brought about by the Shem Elokim, for we know "tevaj" (nature) has the same gematria as Elokim. The purpose of knowing that we have victory, is not to serve our own interests or desires. The victory is only ours when it is for HaShem's Name sake that we reveal Him and His "nature" or essence (etzem) to the world and the people in it (ourselves, and all others, including our children, parents, friends, family, and whoever passes us in any giving day at any giving time). Because in us and through us, in our willing and smicha oseh shel mitzvot (joyous doing of mitzvot) we join in making a dira tachtonin (a dwelling place - for HaShem - in this lowest realm); i.e. the Bet-dagesh in Reshith... it refers also to the two things which were from the first - the Torah and neshamah kol Yisrael (the soul of all Yisrael) which testify to HaShem! (Ayin-dalet) [note: not souls... Yisrael, Torah, and HaShem are Echad... mishle states "the strongest cord is one which is made of three strands"] - Also the "feeling of Shejina/Shechina" being the key to victory through recognizing nature as a chosen path because of natural phenomena (please correct me and explain this if I am missing something... however...) Torah states quite clearly that "nature and/or natural phenomena" is not the "path of the Jew"... Mishle gimel-vav states "Bechol de'rahkheykha dah`ayhu..." (in all your ways know Him...) and yes this means even in "teva" (nature) yet even more so in the daily aspects of elevating the world, our dealings with and in it, and especially with those around us. So that the awareness of others becomes one of recognition of the Malchut d'Shamayim, i.e that they realize that 'we know HaShem in all our ways' - whether walking by a river, or lake, or sea, or a concrete mall, or in doing business, or etc... I think "putting HaShem always before ourselves" means both thinking and acting within kedusha/g_dliness and that is practically achieved by 'putting G_d, first; and ourselves second' - iskafiah - (being 'of service to and for others, not by making ourselves aloof and "holier than thou towards others"). Yet as you make clear, this should be the natural path of our nature/essence because we are of Divine origin, we are bnei Elokim by virtue of our being created by Him (HaKodesh Baruch-Hu), and our recognition of Him as such is the emunah - and our emunah is the victory because our connection in emunah is the very essence of our neshamah, the unseen binding that enables us to walk in the light of His Presence, which is the desire and performance of mitzvot (connection in the physical with the spiritual by/through emunah) which is making a yechida, and thus bringing the Malchut d'Shamayim into visible, tangible existence (dira tachtonin). It is not that "we may be able..." - IT IS WHEN WILL WE BE WILLING TO ENABLE IT! What must we endure to simply realize that HaShem is G_d, the Creator and King of the Universe, and that our lives are not only worth living, yet that living would/is alive with life to live forever because of His Presence! Wouldn't it be awesome to simply see what the created world would be like without fear, or hatred, or jealousy... or if no one ever thought of stealing or being unkind, rude, or conceited... what would the world be like if everyone actually realized that being patient would allow everyone to get where they needed to be and what if we all did things in order to simply serve one another's true necessities without concern for our own well-being or accumulation of "things"? for Everyone, not just the Jews... this is the world that Moshiach lives in, when will we?
A Rabbi and Tzaddik was asked where is Moshiach and why hasn't He come? he responded by saying "He is here, if you just open your eyes." I don't think he meant opening the eyes of our selfish desires - i think he meant open our perspective (our only real limitation to our potential) and make an effort not to be so self-concerned, self-motivated, self-oriented, self-centered, selfishly insular about our own little ideas about the world and life and others... Trust/Emunah. Isn't the gavul of Torah enough, do we really need to encumber ourselves with fear, and arrogance, and petty disagreements about who is better/worse, right/wrong, more/less? do we really want Moshiach? or is it just about 'us', and making a 'name' for ourselves and our significant insignificance? - I agree with the Rabbi who has been writting "If not now, when?" (gee, didn't Hillel say that over 2000 years ago, and do we still not get it?
Lech Lecha l'Shalom - HaShem iy'mahchem!

BE´´H

Ei, Gut.

Once Rabbi Joseph B. Soloveitchik stated " The jew must know his G-d personally, directly, this meaning feeling his presence, feeling his intimacy as a reality". Yes, trust/emunah that our lifes and everything surrounding would ultimately be activated by the consequences inscripted that will originate the action (cause) that turns the natural in unnatural, as for the jew what might be natural is unnatural>>
Poteaj et yadeja umasbia lecol jai ratzon (Berajot 4b) open your hands and satisfies all living creatures to satisfaction.We recognize that Hakadosh baruj Hu is the esential fountain that mantains life and brings wisdom and understanding fullfilling baruj hu desires to make man partner in creation. Crónicas II, 1:10 , when Hakadosh Baruj Hu appeared in Shalome Melek dream, he is asked what is your wish? and Shalome melek asked wisdom and understanding. So G-d gives man knowledge and wisdom as an act of divine attribute turning him an active partner with special qualities. As The Zohar explains how the infinite creator diminished the intensity-quantity of divine light for man to be able to receive in a sufficient quantity for understanding. We are able to encounter spiritual meaning into our lifes as we comprehend the spiritual explanation of the hebrew words building our capacity to " receive and use it". Talmud Yerushalmi 4:3, If there is not intelligence how it could be tefillim? So we ask Hakadosh Baruj Hu to give us understanding of the wonders of creation and what is required for us. So we see the infinite uncorporeal presence of Hakadosh Baruj Hu in the Universe and even the unknown infinite universe. " Barukh She´amar V´hayah ha´olam, Barukh hu Barukh ´oseh v´reishit.
Barukh omeir v´oseh, barukh gozeir um´kaiyam, baruhk m´rachem ´al ha´aretz, barukh m´rachem´al hab´riyot, barukh m´shaleim sakhar tov lirei´av, barukh chai la´ad u´kaiyam lanetsach, baruchk podeh umatsil, barukh sh´mo.
The essential understanding that all was created by the infinite creator, master of the known world as well as the unknown world just as there is not a matter in existence(living and not living) that has not been a consequence dictated by Hakadosh Barukh Hu. A jew must understand the great responsability in conecting the heaven and the earth for g-dly purposes. We have to accept our lord is ejad with our heart as these two word have same numerical value 13. In order to understand the difference between a jew and a gentile we might use the hebrew word for yehudim which incorporates a dalets before the last hei of has-m holy name. The numerical value for dalets being 4 turns this word to numerical value 30 of lamed. So we find that Torah finishes with the letter lamed and begins with bets together we may read Leb " Heart". In order to aproach a book of wisdom as the Torah we have to come with our heart, humility. So a jew opens a door of conciousness that conects the superior with the inferior allowing the king´s presence as Malchut. Let me quote The Zohar 12:76>>> " So fire, water, and air, which are chesed, Gvurah, and Tiferet- The secret of the three first days- which are the supernal elements, namely the three sfirot- chesed, gvurah and tiferet- were kept in suspense and the full action of creation was not revealed until the earth, which is the secret of malchut disclosed them. only them was the creation of each one of them perceptible and known to all on the fourth day". Remembering is passing through the heart again, looking up to heaven and knowing that nothing has changed but our way to look at it.
Baruch hu vebaruch shmo.


Ps. Beratzon Yehonaton.BEHATZLACHA.
DERECH HASHEM

quote:

Originally posted by ochoa romero dominguez valles:
BE´´H

Ei, Gut.
{message posted was deleted...}
Ps. Beratzon Yehonaton.BEHATZLACHA.
DERECH HASHEM

Si Amigo... lo corazon, lo rachmanis... and so forth... seychel can be like the desert or the Grand Canyon, deep, long, wide, and dry... add water (lev chesed) and there is possibility for Hayyim! Yet, if all you have is water (chesed) then it is like being in the middle of the ocean... Echad = 13, Lev = 32; Yehudim comes from the root Hodu, which is to be thankful. Gentile shoresh is from the world of Tohu... Yehudim and Torah are the Bet in Bereshith, the goyim/gentiles came after the fact, i.e. they were part of creation in the physical, Yehudim were part of the creation in ruchniyus...
Bechol De'rahcheycha Da`ayhu! B'D'D... 'ahsekilah Bedehrech tahmim mahthy, tahvoh Eylahy ehth'hahlaych bethahm levahvim beqehrehv baytiy! Q-alef:Tehillim

Shalom Yehonaton

I beg you pardon I meant Echad- 13 Ahavah-13.
great.

Ain Mazel b´Yisrael.