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Being active on ‘news’ groups is extremely helpful for improving character. One can share spiritual, scientific, or any ideas. This is similar to being a teacher, which is beneficial for the soul.

Here are some references in the Tanach for the following which I stated:

: Moshe alludes to Netzah and Aaron to Hod. The
: source of the most esoteric of prophecy and
: divination is hidden in RaZ.

RaZ is mentioned in only one place in the entire Tanach and that is in the book of Daniel:

6. O Belteshazzar, chief of the magicians, because I know that the spirit of the holy
gods is in you, and no mystery troubles you, tell me the visions of my dream that I
have seen, and its meaning.

Belteshazzar is Daniel's name from Nebuchadnezzar.
Here the word for mystery is RaZ and the
verse refers to visions of prophecy, hence
Netzah and Hod.

7. Thus were the visions of my head in my bed; I saw, and behold, a tree in the midst
of the earth, and its height was great.
8. The tree grew, and was strong, and its height reached to heaven, and it was visible
to the end of all the earth;

There may be an allusion here to the Tree of
Life.

Now as for a reference to Moshe and Aaron,
RaZ is mentioned in only two places in all
of Rashi on the Tanach.

Numbers 17:11

11. And Moses said to Aaron, Take a censer, and put fire in it from the altar, and put
on incense, and go quickly to the congregation, and make an atonement for them; for
anger has come out from the Lord; the plague has begun.

Rashi comments on "atonement for them":
"This secret did the angel of death give
over to him when he (Moses) ascended to
the heavens, that incenses stays a plague;"

RaZ is on the level of Netzah and Hod
clearly from this verse, symbolized by Moshe
and Aaron. The use of incense is an example
of such a secret that Moshe learned by
ascending to the level of RaZ.

And Rashi refers to Tractate
Shabbas 88a which also mentions RaZ.

R. Eleazar said: When the Israelites gave precedence to ‘we will do’ over ‘we will
hearken,’ a Heavenly Voice went forth and exclaimed to them, Who revealed to My
children this secret, which is employed by the Ministering Angels, as it is written,
Bless the Lord, ye angels of his. Ye mighty in strength, that fulfill his word, That
hearken unto the voice of his word: first they fulfill and then they hearken?

RaZ is the way of the ministering angels.
Moshe and Aaron together being on this level
could understand these secrets.

: This knowledge is not meant for this world
: and hence the quasi-sefira
: is not revealed like Daat.

RaZ is more the knowledge of the world of
angels.

Followup

: Jeff,

: Up till now, have been working under the assumption that the
: Quasi Sefirah RaZ does not exist, while looking for proof
: that it does. However, your last couple of posts have given
: me reason to stop and think, what if it does exist?

:: Rashi says ...
::"This secret did the angel of death give
:: over to him when he (Moses) ascended to
:: the heavens, that incenses stays a plague;"

I consider the Rashi highly significant. The reason
is that it doesn't make too much sense. Whenever
Rashi says something that doesn't make sense
it is usually hiding the theme of the entire
matter (taught to me by Rabbi Gedalia Meyer^[2150]).

Rashi's reference to Shabbas 88a clears
the mystery which he explains with the statement,

"... Who revealed to My children this secret,
which is employed by the Ministering Angels ..."

RaZ is a level of prophetic revelation from
angelic knowledge.

: This would then brings up the question, if RaZ does exist, why
: is it so different from the well known Quasi Sefirah Daat? Is
: there some principle at work here that is not widely known?

: --------------

: Following is pure hypothetical guess work.

: The result of Daat is Knowledge, which flows freely down upon
: Malkhut – Kingship (physical earth). In Genesis we read how
: Adam & Eve ate the fruit of Knowledge of Good & Evil. Do you
: think, this might be the reason why Daat is always visible
: and working? Because Adam & Eve ate of it? And further, for
: this reason, it's referred to in numerous places in the Bible?

Daat refers to knowledge while RaZ is
secret knowledge from the world of the
angels. Until Adam and Eve ate from the
fruit of the Tree of Good and Evil, they may
have been permitted the understanding of
RaZ. After eating the fruit they lost
the easy accessibility of RaZ but
gained a closer attachment to Daat. In some
ways Daat is a more intimate knowledge
of G-d produced out of great love and
longing. Sometimes committing a sin
can create this great longing for tshuvah
that I believe Daat represents. Our great
longing for tshuvah brings a longing by
Hashem for us.

In some sense this is quite different from
the angelic knowledge of RaZ. Perhaps
the knowledge at the level of RaZ appears
more powerful in terms of its direct effects
like the incense:

:: Num. 17:11. And Moses said to Aaron, Take a
:: censer, and put fire in it from the altar,
:: and put on incense, and go quickly to
:: the congregation, and make an
:: atonement for them; for anger has
:: come out from the Lord; the plague has
:: begun.

But, atonement through Daat, through knowing
Hashem, longing for Hashem,
and loving Hashem is quite beautiful.

Daat is closer to Hesed and Gevurah and
RaZ is closer to Netzah and Hod. They
are different aspects of a relationship with
Hashem. Both can effect atonement.
Both are important. One is more intimate,
the other more demonstrative. One is more
accessible, the other more a mystery.

: Considering your posts on RaZ.

: On the other hand, the result of RaZ is an understanding of
: deep mysteries, allusions, and prophesizing. The main difference
: between the way these Quasi Sefirah appear is, where Daat is
: always visible, RaZ only becomes visible, under meditation, and
: only when probed from the Sefirah Yesod – Formation. Further,
: in that case, it's only visible to the one who is doing the
: probing (receiving the results of RaZ).

: When one considers that very little is know about how the
: Prophets actually prophesied. The idea of a hidden Quasi
: Sefirah begins to make sense. And since this knowledge was
: deliberately kept from the world, hence so few references
: to RaZ.

I agree.

: --------------

: And finally, here's another big question. Considering the
: above, is there other Quasi Sefirah that we've not heard
: about? Is there more fruit on the Tree?

I think understanding all 22 of the connection
paths to be a highly valuable study and
meditation.

Posted by Jeff Spiegel on April 22, 1998 at 22:21:46:

In Reply to: Re: His Name,His Essense, and the Tzimtzum posted by zalman hakotan on April 22, 1998 at 12:24:27:

SG refers to the value 63 which points
to Hashem's name with this value. The four levels
above Keter are defined by the four different
spellings of the name of Hashem. At each level
are letters in chains spelling the expanded
name of Hashem respectively: BN, MH, SG, AV.
There are also discs of light which precede
the sefirot.

--------
I went back before the trees to the days of
creation. I saw the creation of the animals,
the grass and all plant life, the creation of
the Sun, Moon, and Stars in the heaven. Finally
I saw the creation of the first light and then
the Tohu and Bohu that preceded. The first light
was the first line of light that flowed into the
empty space (the place of G-d’s withdrawal in the
tzimtzum). The chaos before was the emptiness of
G-d’s withdrawal. The emptiness represented the
quality of Din, judgment or constriction.

I preceded into the emptiness and felt the
withdrawal of Hashem. I knew the withdrawal was
preceding at a speed beyond physical travel and
I wondered how I would reach the receding point.
The Kol told me to travel by spirit and will
myself to reach the boundary. This I did and saw
the edge of light in the distance. I willed
myself through the edge and now I stood in the
undifferentiated form of the first light. I could
not comprehend what was around me. I tried to
recall some daat – knowledge that would help me
understand. This place was before and beyond the
creation of the Sefirot. There was not even the
place of Hashem’s Ratzon – Will yet in this light.
I glimmered above the sefirot and the Kol asked me
what I saw. I told her I saw of BN, MH, SaG, and
AV, the realm of the Hebrew letters.

I saw the Hebrew letters traveling in chains.
There were also the 10 numerals but they were
separate like flying disks in this space. I moved
my mind to the source of the letters in the light
and saw the primordial form of the Torah in the
light. I heard this song:

Love the Torah, learn the Torah, dance with the Torah, dwell with the Torah ...

There were no angels yet created as there were no
worlds but I still heard the Kol and wondered
about its existence. I sought out the voice and
noticed a small space in the light, a small
tzimtzum. I saw a thread of light entering the
space which was like a mouth transmitting the
words. Here I learned how G-d speaks to Moses
and the angels face to face but to the rest of us
through angels. The Torah was one of 10 forms
that existed prior to all creation.

There was no sense of a personal G-d in the Ayn
Sof. I felt only Nothing and I didn’t understand
why. I wanted to find my personal G-d but even
this is a result of creation! The Kol asked me
what I could know? I told him I could not know
anything else while in my separate spirit.
I realized that even beyond the heaven of G-d’s
creation and man’s comprehension lies the Ayn Sof
of G-d which dissolves all identity back into
itself.
--------

I have noticed the bittul in your dual postings.
Now I see that it is bittul that creates the
space of the tzimtzum for the line of light to
enter the space.

: I'm sorry I don't know what "level" you are referring to when evrverthing was in chains. But what I've seen in seforim is that the 22 lettters plus the five final
mantzepach letters emenate from the gevuru elah of atik yomin called botzina d'krdinusah. In more simple words the letters in the upper worlds aren't actually forms,
rather the forms of the letters that we see hint or meramez to the different levels and forms of shefa from the Ain Sof to the low worlds. Therefore inorder for there
to be duality or difference in shefa it perforce requires tzimtzum. So again the question returns, how is it possible to have even letters before the Tzimtzum. I'd like to
quote from the Tikuney Zohar inorder that we can have a clear point of referance that sheds light on this topic, "Every sefirah has a known name... You have no
known name as You fill all the names. You are the perfection of all the names." As Hank pointed out earlier there is no name for Hashem that can describe his
Essence rather we give him a name according to how we percieve Him, but when we call him by that name we are not calling that attribute rather Him Himself.
But it still remains unclear how there was an existence of letters or names before the tzimtzum as I wrote earlier.

Shalom

Posted by . on February 21, 1999 at 13:00:04:

been up and down the tree, all around mitzvot glow to keep
seen angels high above, the water fall between
looked down at the throne, stood before Unknown, now what is left of life

seen the cubic aleph, the letter chains in light
danced with the angels, seen the burning bush, glimpsed MT, now what to do

brought forth the demon AS, bound him to answer true, but what is left to know
traveled to the past, witnessed the creation, saw the first light

Spring is filled with beauty, the ocean shores of time,
the forests with their fragrance, the starlit skies with chimes
but what is left of life

I understand Solomon, Reb Meir, Ben Azi, Ben Zoma,
to have seen too much and then to fall away, to wonder what is left of life

to slip further and further away knowing all along the truth,
so Hashem spoke to Job and put him in his place, G-d save us from this fate

one day we will see how the 7th beggar without feet
heals the prince and princess with our dancing

Re: Yetzirah plane

Posted by jeff on May 21, 1997 at 15:30:45:

In Reply to: Re: Yetzirah plane posted by Jeff Spiegel on May 20, 1997 at 02:53:47:

: This plane is filled with immense angels. You will have no possibility of

: "manipulating" this plane. These angels can do

: with you as they like so it is best to behave. In

: order to reach the world of Yetzirah, one must

: have already achieve a high degree of humble

: perfection and would not be interested in

: "manipulation" at that level. As far as the

: sights, Yetzirah parallels our world in activities.

: The angels are busy in constructing palaces as

: we are in buildings. There are seven palaces in this

: world:

: 1. The Seven Palaces of Yetzirah

: Perkei Hekhalot – Chapters of the Palaces contains a formal description of these palaces. The following contains my own

personal experiences of these heavens. In the world of Yetzirah there are 7 heavens . These are:

: a) Shamayim (Sham – Mayim : There is water -> Firmament)

: This is the location of the Sun, Moon, planets, and stars. Yet how can this be since we see them in our world and know of

their places. I have seen a star in Yetzirah and its light source is a precious soul that serves Hashem like an angel . Some of

these souls were once from our world, others are of angelic source.

: b) Shemai Hashamayim (Water above the Waters -> Nehar Di-nur)

: In this heaven new angels are born each day to utter praises to Hashem. They are born from the spring of fire each morning.

They first dip their hands into the fiery waters and bring a taste to their mouths. Then they sing the holy Kadosh to Hashem and

praises from sunrise to sunset.

: c) Zevul (Habitation -> prince) lwbz

: This heaven is the place of the "prince". He is surrounded by his ministering angels. He is called Meattah for he is from G-d.

This heaven may be the residence of Zer Anpin in the world of Yetzirah.

: d) Araphel (Fog or mist -> Torah) lpru

: This is like the morning mists and clouds that cover mountain tops. Moshe’s tent was said to be enclosed in araphel when the

Shechinah dwelled within. It represents Mt. Sinai and the place of the giving of the Torah.

: e) Shehakim (Heavens) syqjc

: The rebuilt Jerusalem is prepared in this heaven. The Temple, Table, Ark, Menorah and all the utensils are here.

: f) Mahon -> Aravot

: It is five hundred year journey from Shehakim to Mahon. In the midst are the storehouses of snow and hail as well as the

rewards for the righteous and punishments for the wicked. Five hundred years further is the Aravot whose merkavah is called

Av bu which means cloud. There are some souls yet to be born.

: g) Throne of Glory

: This is the heaven of the Throne of G-d.

: The descent from the heaven of the ‘Throne of Glory’ leads to the place of the Merkavah or the ‘Throne of G-d’. Beneath

the throne souls await their entry into our world.

:

: There are angelic guards for each of these

: palaces that will turn one away unless key

: answers are known.

: The general landscape of Yetzirah is mountainous,

: the color is brown, brown-red, a touch of orange,

: and of course the white light of white angels and

: black light of dark angels. The angels are

: extremely tall such that a human in this world

: might bearly approach 1/6th the height of the

: smallest!

: The world of Yetzirah is associated with the

: morning service of Psukei D'zimra or the reciting

: of the Psalms of David. By reading the Psalms

: of David, one can prepare one's soul to be worthy

: of entering the world of Yetzirah while still

: in the land of the Living.

WHOA!! that was great, what an intense answer.

Is this kabbalah?

If so could you tell me how I can do such a thing?

Is the Yetzirah Plane another name for the 7 levels of heaven?

Re: Tree Of Life

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Posted by Jeff Spiegel on May 20, 1997 at 03:10:16:

In Reply to: Tree Of Life posted by Jonathan Blair on May 16, 1997 at 14:33:17:

The Jewish color system contains the following

associations:

D. Sefirot Colors and Lights

There are different colors associated with each sefirot. These colors can be visualized during meditations for enhancing the

realism of the vision. When the correct authoritative kabbalistic associations are adhered to the vision comes in loud and clear.

Similarly a radio receiver will exhibit a lot of static until it is finally tuned. The Gate of Kavannah describes the experience of the

quality of 8 types of light. Here is the description of the Crown:

Above it is the Crown. This is the light that crowns the desires of the mind and illuminates the paths of the imagination,

enhancing the radiance (zohar) of the vision. This light has no end, and it cannot be fathomed. From the glory (Kavod) of its

perfection comes desire, blessing, peace, life (chaim), and all good (tov) to those who keep the way of its unification.

Table 16: Sefirot and Colors

Sefirah Color Light Quality Names Of G-d

Concealed Light Ayn Sof

Keter – crown,will, or desire blinding invisible light Crown Ehyeh asher Ehyeh

Hochmah – wisdom a color that includes all colors Yah

Binah – understanding yellow and green Hashem (Elohim)

Hesed – kindness white and silver Tov – Good El

Gevurah – judgment,discipline red and gold Nogah – Glow Elohim

Tiferet – Beauty yellow and violet Kavod – Glory Hashem

Netzah – eternity,victory, prophecy light pink— the color of the upper eyelid Bahir – Brilliance Hashem Tzavaot

Hod – thankfulness, acceptance, prophecy dark pink— the color of the lower eyelid Zohar – Splendor Elohim Tzavaot

Yesod – righteousness Orange Chaim – Life El Chai, Shaddai Living G-d

Malchuts – kingdom, Shechinah Blue Adonai

Why is the light of Keter called a blinding invisible light? Blinding, since no objects can be seen in this place. Invisible since the

light does this without being seen. Light, since the vision is clear.

The color of wisdom includes all colors for

wisdom includes all knowledge in its synthesis.

Yellow is associated with illumination and

green with fertility which together represent the

understanding of Binah with the fertility of

the mother partzuf. White and silver are

traditional associations with kindness and red

and gold for judgment. With the sefirah of

splendor is the illumination of the truth, i.e.

Yellow, and mysteries of Torah, i.e. violet.

The light pink and dark pink colors of Netzah

and Hod are the colors of the upper and lower

eyelids which symbolize the experience of

prophecy, i.e. sunlight shining through ones

closed eyes. The orange of Yesod is the color

of righteousness which is based on the discipline

of gevurah, red, with the illumination of tiferets,

yellow, and the prophecy of Netzah and Hod combined,

pink, which together is Orange.

Kingship is blue, i.e. royal blue.

: Please could you explain the following :

: I have come across different Kabbalistic Tree Of Life's, with different colour arrangements eg. those which appear in

traditional plain Queen scale colours, those which appear speckled, and those with very different colour arrangements eg.

"School Of The Soul by Z'ev ben Shimon Halevi . Could you please explain to me their purpose, and use, or failing this point

me at literature that does explains this?

: Many thanks, Jonathan

Re: Hashmal

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Posted by Jeff Spiegel on May 20, 1997 at 03:29:51:

In Reply to: Hashmal posted by Gerard Zonus on May 15, 1997 at 02:28:47:

: Shalom,

: What do the Kabbalists say about the 'Hashmal' in Ezechiel vision.

Kabbalists say that the vision of the Hashmal should

not be openly discussed. Suffice it to say that

the Hashmal is the garment of G-d in our Universe,

has the sound of electrum, and the appearance of

a small voice.

: Is there still in Israel an hermetic tradition whose goal is the universal medecine needed for spiritual and physical regeneration

The use of herbs and grasses for healing is

definitely within the domain of Judaism. The Breslov

Hasidim practice a hermetic like tradition.

"KNOW that there is a field where the most beautiful

and pleasant trees and herbs grow. The precious beauty

of this field and its plants and trees is impossible to describe. Happy is the eye that has seen it! "

(Likutey Moharan I:65 quoted in Garden of the Souls, page 37)

He invests the grasses and herbage with healing properties.

He gave decaying mold the most powerful of healing properties

as He chose a lowly mountain to reveal the Torah,

a lowly people as his chosen nation,

an impaired speaker to be his greatest prophet,

and "the stone that was despised" to become the

cornerstone of His temple.

: Thank you for answering my question.

: Gérard Zonus

: gzonus@loansystem.com

> WHOA!! that was great, what an intense answer.
> Is this kabbalah?
> If so could you tell me how I can do such a thing?
> Is the Yetzirah Plane another name for the 7 levels of heaven?

You should congradulate yourself for recognizing the true Kabbalah! I will try to give some instruction
on how to achieve the experience. It took me over ten years of kabbalistic study before I had my
first experience, so patience is required as well as hard study, good deeds, and a humble nature.
The name Yetzirah, means formation from the Hebrew word, yotzer, meaning to 'form'.

The four worlds are associated with the following:

The Four Universes and Our Connection to Them
Expression Worlds Tetragrammaton
Ta’amim – Cantellation Notes Atzilut – Nearness Yod
Nekudot – Vowel Points Beriyah – Creation Heh
Tagin – Ornaments Yetzirah – Formation Vav
Otiot – Letters Asiyah – Making Heh

Asiyah is our physical world. Yetzirah is the world of the lower angels that parallel our world. Beriyah is the world of the throne of God. This is also the world of the upper angels and souls to be born. There are seven chambers in the world of Beriyah which describe the process that the soul goes through before it is born into our world and after death when it returns to God. Atzulut the highest world contains the Ten Sefirot and the word Atzulut is from the Hebrew, Etzel which means 'adjacent'. I think learning
Hebrew is important to Kabbalah study since much of the mysticism is based on the Hebrew alphabet, i.e. aleph – bet.

Today is Lag B'omer which is the 33rd day of the Counting of the Omer which associates with the sefirot combination of Hod in Hod. In general this would be an ominous day due to the passive nature of Hod which while representing peace and thankfulness also permits evil to exist in this world. Nevertheless Shimon bar Yochai helped rectify this day by revealing a great light of mystical knowledge to his followers which filled them with joy. Joy above all other emotions brings the Shekhinah into this world which is
the presence of God.

There is also a tradition that his death on the same day also brought great light in this world as he died by the kiss of God.

Unlike the rest of the Omer period one can get married on Lag B’omer.^[2152]

Shimon Bar Yochai died on Lag B’omer while revealing the last of the great light of the Zohar. The word Zohar comes from the book of Daniel where he refers to the radiance increasing with the stars of the sky. In any case there is no Capera here but illumination.

Posted by Jeff Spiegel on January 27, 1998 at 20:17:22:

What is Novea mean in the statement? Does this mean a "a brook flowing with prophecy, source of wisdom"? If someone could elaborate on RebenuZ"L's inspiration on this passage, I would appreciate it.

Posted by Benyamin Pilant on January 28, 1998 at 01:59:24:
In Reply to: Nachal Novea Makor Hochmah posted by Jeff Spiegel on January 27, 1998 at 20:17:22:

The simple explanation is that the letters Nachal Novea Makor CHochmah spell NaCHMaN, and that Rabbi Nachman wasn't the founder of a chasidic dynasty rather a luminary in and of himself, similar to the Arizal – that is a source of wisdom.

Posted by Jeff Spiegel on January 29, 1998 at 01:59:54:
In Reply to: Re: Nachal Novea Makor Hochmah posted by Benyamin Pilant on January 28, 1998 at 01:59:24:

I really needed to know that Reb. Nachman was not intending to found a dynasty. I study the teachings of Reb. Nachman regularly like an inspirational text and have never seen anything that would demand a dynasty affiliation. Still, most Hasidim seem to be organized in dynasties. How does Breslov differ based on your explanation?

Posted by Benyamin Pilant on January 29, 1998 at 11:23:10:
In Reply to: Re: Nachal Novea Makor Hochmah posted by Jeff Spiegel on January 29, 1998 at 01:59:54:

Breslov chasidus differs from most chasisidim in this point. This is the explanation why there is no Breslov Rebbe today. Breslov differs from most chasidim in that it is inclusive, rather than exclusive. There is no particular Breslov nusach (prayer book), no mandated dress code (some long coats and payos, some short coat, some in knitted kipa), and encourages people to follow the minhagim of their fathers (this is a major difference between Breslov & Chabbad as practiced today). This has had the effect that the majority of people who follow Rebbe Nachman are Sefardim (many Askenazim too). The concept of Rebbe Nachman's role as leader of the Breslover Chasidim is involved in the Mystical / Breslov concept of the Tzaddik. There are many differing details on this inside of Breslov, but basically it goes something like this: HaShem created Man, and before the fall in the Garden of Eden, he was refered to as the Perfect Man (or Primordial Man). Mashiach either is, or is an aspect of this Perfect Man. Mashiach is the living embodiment of Torah, and though the light of Mashiach flows our understanding of Torah. But we don't get it directly. This light flows from Mashiach down to Joseph haTzadik, Moshe Rabbenu, the Arizal, the True Tzaddik, the Tzaddikim of each generation, to hidden Tzaddikim – hidden in every moment of
our life, down to us. (The order listed here isn't exact) There are many Tzaddikim in the world, yet there is one proto-typical Tzaddik who "breaks ground" allowing all Tzaddikim to function, paving the way for Mashiach. This is Rebbe Nachman. Some explain that Rebbe Nachman is a recincarnation of the Arizal.
So, although no one would say that Rebbe Nachman was Mashiach, for us (not just Breslover Chasidim), on our level, he is a source of advice, guidance, and helps us to get plugged into the flow of Torah down to this world, as Mashiach will do when he comes, speedily in our days! In this context Rebbe Nachman is "a brook flowing with prophecy, source of wisdom"

Posted by Jeff Spiegel on January 29, 1998 at 21:53:51:
In Reply to: Re: Nachal Novea Makor Hochmah posted by Benyamin Pilant on January 29, 1998 at 11:23:10:
I am sure viewing Reb Nachman like the Arizal is appropriate but I don't understand the idea of the Tzadik-Hasid relationship after a Tzadik has died?

I always thought that one travels to hear the words of the Tzadik and this is what elevates one. Of course learning his teachings does remind one of his presence in the world. If Reb Nachman is still the Tzadik of the Breslov Hasidim then they must still be hearing his words! Is this correct? This would suggest that it would be possible to have a Tzadik-Hasid relationship with many of our ancestral Tzadikim if we were extremely familiar with their teachings. I guess what I don't understand is what makes the Breslov's relationship with Reb Nachman unique.

> Mashiach either is, or is an aspect of this Perfect Man.
> Mashiach is the living embodiment of Torah, and though
> the light of Mashiach flows our understanding of Torah.
> But we don't get it directly.

Adam Kadmon was the universal soul of all people combined. The Moshiach is an anointed leader of the people of Israel, i.e. a righteous king. Why the idea that Torah can only flow through Mashiach? I can understand that Hashem sends angels and other forces to reveal Torah to Klal Israel, but where is it said that all these forces of Torah revelation go through Moshiach?

> This light flows from Mashiach down to Joseph haTzadik,
> Moshe Rabbenu, the Arizal, the True Tzaddik, the Tzaddikim of
> each generation, to hidden Tzaddikim – hidden in every moment of
> our life, down to us. (The order listed here isn't exact)

I thought that the teaching of the Tzadik assumed that even he is not perfect but that his challenges are on a much higher level like Moshe Rabenu instead. So what is the meaning and source of the concept "True Tzaddik"? In Israel I visited the tomb of the Arizal and was quite awed by feeling at the graveside. But I also was awed at the tombs of Shimon HaTzadik Z"l in Jerusalem, Rachel Z"l wife of Akiva, Jonaton ben Uziel Z"l, Rabbi Meir Baal HaNess Z"l, Yosef Karo Z"l, David HaMelech Z"l. What would make the Arizal the "True Tzaddik" before Reb Nachman?

You have described a line of light that passes through only one person in some generations. This is an interesting idea though why can there be only one. If this is the same as the potential Moshiach? Why
do Breslov stop with Reb Nachman as the True Tzadik, instead of believing there may be a True Tzadik in a future generation?

> There are many Tzaddikim in the world, yet there is one
> proto-typical Tzaddik who "breaks ground" allowing all
> Tzaddikim to function, paving the way for Mashiach.
> This is Rebbe Nachman. Some explain that Rebbe Nachman is a
> recincarnation of the Arizal.

I guess I still have difficulty with the idea of a single True Tzadik. I am not aware of any traditional kabbalistic Torah teachings that say there is such a single person. There is much spoken on the idea of a potential Moshiach in each generation. Maybe the True Tzadik is more of the Moshiach ben Yosef that may be born in a generation and this is why there is only one. Is that what you mean? The idea of a spiritual leader of all Tzadikim of a generation is quite reasonable, though I would think he would be amongst the living of the generation.

> So, although no one would say that Rebbe Nachman was Mashiach,
> for us (not just Breslover Chasidim), on our level, he is
> a source of advice, guidance, and helps us to get plugged into
> the flow of Torah down to this world, as Mashiach will do when
> he comes, speedily in our days!

His teachings and recorded writings definitely leave me with this feeling. When you say a "source of advice, guidance", do you mean from his teachings or is there a personal attachment that you feel and
an inspiration from his will that you still sense in the land of the living.

Posted by Benyamin Pilant on January 30, 1998 at 00:09:54:
In Reply to: Re: Nachal Novea Makor Hochmah posted by Jeff Spiegel on January 29, 1998 at 21:53:51:
This is not the place to go into any depth, but as far as a Kabalistic reference for Torah coming through Adam Kadmon / Mashiach, this is the aspect of the Histashelut of the "Kav" through each one of the Sefirot in turn, but first coming through Keter = Adam Kadmon~= Meshiach (Meshiach is more formally Malchut)
As far as the Hasid / Tzadik relationship goes, Breslovers take two views 1) that Rabbi Nachman is alive today, and just as gazing on the Chosen Mishpat cause "truth" to become clear, learning Rabbenu's works, davening at his tzion, and "speaking to another breslover at least once everyday" clarifies "truth" 2) that Rabbi Nachman broke new ground and provided insight that was previously lacking. He tapped into and strengthened the place (Yesod) that enables us to connect to a greater degree with *other* Tzaddikim, Rabbonim and Torah Scholars. The Tzadik is Yesod, Mashiach is Malchut. One prepares for the other.

And although it is not explained explicitly, Rebbe Nachman had some very close connection to the Supernal Sefirah of Yesod. Just as each of the Ushpizin (Avraham, Yitzchak, Yaacov, Aaron, Moshe, Yosef and David) are the physical embodiment, on one level, of the Sefirot. By finding the Hidden Tzaddik in every situation (the good points), by learning and connecting to a Rav in a Torah Shiur, by asking shailos and advice from True Tzaddik, we are approaching the Sefirah of Yesod (Foundation / Righteousness) along the path that was made by Mashiach using the signposts that were put up by Rebbe Nachman. By reading and following those signposts, were are connecting with the work and essense of Rebbe Nachman, our Rebbe.

Posted by Jeff Spiegel on January 30, 1998 at 03:02:21:
In Reply to: Re: Nachal Novea Makor Hochmah posted by Benyamin Pilant on January 30, 1998 at 00:09:54:
To associate the Ushpazim with the sefirot teaches us to see how the sefirot or tzelem manifest in our world and how man at best behaves in the image of G-d. Nevertheless, we do not say the sefirot are the Ushpazim. Joseph's qualities are representative of the sefira of Yesod but the moral energy of Hashem sustaining this world is not transmitted for eternity through Joseph because of this association. And similarly the association of an anointed king (Moshiach) with the sefira of Malchut. What is your source for the Adam Kadmon equivalence with Mashiach? Adam Kadmon is the primordial purpose of all creation and the concept of the soul of man in totality. Certainly the Torah is part of this initial blueprint. On the other hand, Moshiach is an anointed king who will lead Israel. Your implication is that the Universe was created for Moshiach if he is equivalent to Adam Kadmon.

Instead the universe was created for imperfect man to raise himself through hard soul work back to the level of Adam Kadmon with the help of tzadikim and moshiachim. The Breslov concept of Moshiach seems quite metaphysical. I always look at Moshiach as an anointed king that we should expect and be worthy to follow to live in the land of Israel with. The concept seems so down to earth to me. The concept of Moshiach being Adam Kadmon, the purpose of all creation, and encompassing the souls of all people uniting them into an entirety seems beyond the scope of an anointed king who wages G-d's battles and returns victoriously.

> as far as a Kabalistic
> reference for Torah coming through Adam Kadmon / Mashiach, this is
> the aspect of the Histashelut of the "Kav" through each one
> of the Sefirot in turn, but first coming through Keter = Adam Kadmon
> ~= Meshiach (Meshiach is more formally Malchut)

Kieren Barry is the author of the Greek Qabalah.

Dear Jeff,

Nice to hear from you. I agree 100% with everything you say. My book in no way detracts from the glories of Hebrew Qabalah or its authenticity or value, and please do not think that is what I intend. That would be like saying Christianity means any less because it derives from Judaism. It only enriches Hebrew Qabalah even more to discover new depths in its historical origins and cultural sources, and my intention was only to make more people aware of those depths. I am pleased that you found the book interesting
historically, and thank you very much for reading it.

Best regards,

Kieren  Barry

-----Original Message-----
From: Jeff Spiegel [mailto:spiegel@telocity.com]
Sent: 27 March 2001 15:14
To: ISL HKG HK Barry Kieren
Subject: The Greek Qabalah

Kieren,

I read your book.  Einstein realized that good science is applicable to ideas today no matter where it came from and he borrowed heavily from scientists such as Galileo in developing the theory of Relativity.   You
have shown some Jewish kabbalah to be similar.  I think your book overlooks the prophetic experience as a form of kabbalah of the highest level.

Neitzche's idea of eternal recurrence teaches that there is very little in this world that is a new idea and that what happens today has repeated itself ad-infinitum.  

Jewish Kabbalah is authentic no matter its origin.  It has been purified from the dross of other traditions to produce pure silver and gold.  Today we know that the Egyptians practiced circumcision, but it took Moses to purify the concept and invest the idea with divine meaning and the sign of the covenant.

So your book on Greek Qabalah is an interesting text historically.

Jeffrey Wolf Green is the author of Pluto Volume, http://www.jeffreywolfgreen.com.
--------------------------------------------------

(Question) 22-Feb-1999 Male Souls/Female Souls
I purchased Pluto Volume II today. There is a reference to the soul being non-sex based and evolving by being both male and female in different life times.

I believe this would differ from the Jewish mystical perspective. The idea is that G-d's first thought is Adam Kadmon, the primordial man. Each of us represents a spark of this idea. Each of us is unique in our place on the body. Each place is unique with either a masculine tone or feminine tone to its function.

At the end of times G-d will make a new world wherein will be the resurrection of the dead. Each of our souls will have its true body. Each of us will either be male or female in our true form. Hence our identity body and soul is male or female. Jeff Spiegel
(Answer)
it is stated in the book that our souls are equally male and female, as is that which is called God. God is the origin of all things, obviously. Thus the origin of male and female. Thus each of our souls is simultaneously male and female... that which you site is simply another version of patriarchal thinking..man first jeffrey
(Addition)
In Hebrew we call G-d's essence Ayn Sof which is beyond male and female.
The seferot or Tree of Life containing pillars of male character, female character and a central pillar reveal G-d's highest image that we can know is equally male and female as you have pointed out to me.

We are created in the image of G-d so our soul contains both male and female aspects; the sefirot manifest in each of us reflecting the same image. Still we have a body which is not equally male and female. In Judaism the body is also an aspect of the soul, the Nefesh (body spirit) is the lowest level of the soul. The body is part of the soul's identity.

The concept of being male combined with male and female qualities or female combined with female and male qualities better matches the essence of who we are. This is also a reflection of the image of G-d where each sefira whether male or female has an aspect of each of the other sefirot within.
-------------------------
Getting back to your book: Your concept of a composite chart from Pluto Volume II helped me understand the dynamics of a couples direction together. Previously I had only looked at synastry for understanding.

Is there a place where you describe the soul affects of Pluto's place in the other party's chart (constellation and house)? Is this in Volume I which I haven't purchased yet? Currently I only see a description of the composite Pluto's connection. Jeff Spiegel

Quoting JABAV@aol.com:
>My L-rd, here in one hand, a bowl, filled to the brim with a drop of blood
>from each of the sacrifices please accept this as atonement, grant
>forgiveness, let no more blood be spilled. Let the blood of this year’s
>Passover offering be of a sacrificial lamb, and not of sacrificial people,
>sacrificial Jews.

The words atonement and sacrifice are not accurate Hebrew translations of CaPaR and KaRoV respectively.

(atonement)
The word CaPaR means 'ransom'. We diminish our property by offering G-d a
ransom to forgive us. The prophets taught that we must do this with a contrite
heart. The source verses here are Leviticus 16:21 and 17:11.

(sacrifice)
The word KaRoV means 'closeness'. Animals and food were a form of currency in
the biblical time. Presenting offerings would feed the priesthood.
Shalom offerings were actually like barbeques, where the food would be shared
amongst everyone involved.

Literal interpretations of these sections of the bible are the pillars of Christianity: (Leviticus 16:21)

and shall send him away by the hand of an appointed man into the wilderness;

Furthermore: (Leviticus 17:11)

for this blood, with this soul, I will ransom you.

G-d is accepting the goat as a ransom. In the process, G-d nullifies the sins of Israel. They only appear to be placed on the goat as a way of ACTING OUT THE PROCESS. Teachers use theatrics or models to teach children examples without the models being reality. G-d is acting the same way here.

Sins are intrinsically connected with deeds, the goat could never possess these as it never committed these sins. Now, if one wishes to interpret these verses literally, one may do so and there were Jews who did this, and perhaps the early Christians did likewise. Still, the majority of Jews do not take these verses literally and do not believe in the idea of sin transference and atonement in this manner.

'This fringe Jewish view exists today in some Hasidic sects and has an ancient mystical origin.  Early Christianity followed this approach.  Modern Christianity apostatized it.  Talmudic academies have believed in their rabbi as the messiah.   Hasidim attach to their tzaddik and believe that the True Tzaddik, the Tzaddik Emet can even lift them out of sin.  Rabbi Nachman of Breslov even taught that "he who will visit my grave, I will even reach down and pull him out of Gehinnom by his peahs."'

Meditation 26-2:  Son of man and forgiveness of sin:  The hand of the messiah descends from heaven.   Let our hands rise to grasp his.  His words speak out to us, “Your sin is forgiven.”  We ask, “how is it that the Son of Man has authority to forgive sin?”  G-d says,  “the Son of Man has been given authority to forgive sins.”  The Son of Man says, “Take hold of my hand and your sins are forgiven. Let me into your heart, and when you listen you will hear my Will.”  The Son of Man is our mortal king.  He is not G-d, but his will is G-d’s.  He has chosen us to be his servant as a servant is to a king. 

The fringe view that exists in certain Hasidic sects is that a tzaddik may take upon himself/herself suffering for the sins of another, ala Isaiah 53.  And this suffering can lift off the sins of another. 

The original followers of Yhoshua had this view.  Today there are Nazarenes who are reaching towards this view, but have not gotten there yet. 

I sympathize with your position, as I feel similar at times, and I attend a Chabad synagogue.  The issue doesn't seem to be one of Yhoshua but more of letting the love he felt into ones heart for others.  There is also a communion aspect to this type of love.  Jeremiah was hinting at this when he said that God will put the law into your hearts.   But it is more than the law; we must learn to listen with our hearts.  Solomon said cultivate a ‘heart that hears’, Lev Shema (Kings 1:3:9).   The Nazarene focus offers this perspective while striving to keep the Jewish law.  There is the love of God and God’s love for us and our love for each other.   Rabbi J. was an example of this, but this does not make him into the Nicene Creed, a trinity, and a god who must die for our sins.  That is Roman thinking; to save a life is Jewish thinking.

Love enters and there is Truth. The soul we have includes our body, our spirit, our neshamah, the community consciousness, and an aspect that is always one with G-d. The practice of letting the Shechinah, the divine presence into our lives is to be sensitized to G-d.

The Torah does not pursue the idea of divine possession. This was a practice of pagans who drank wine thinking that a god would enter them or consuming the flesh of a deity. Letting love for others into your heart is quite another matter. This could be based on the example of Yeshua or the teachings of Hillel.

Dying to ones flesh was a teaching of Paul. This meant really to die in ones desire to sin. Nevertheless, the flesh that G-d has given us is holy and is a gift. It is one of the levels of our soul. Yeshua never taught that the body is evil.

Of course one is allowed to read the Zohar. The Hasidim teach that since the coming of the Baal Shem Tov the requirement to be at least 40 before studying Zohar does not apply, when one is filled with hassidus in studying. The Zohar discusses all the secrets of Torah. It does not specifically mention Yeshua. Messiah, moshiach means anointed referring to a king in Torah. Savior, moshiah is a different word and always refers to God. Mithraism was a religion where the servant Mithra was commanded to offer a bull. The blood of the bull nourished all the vegetation of the world. The Romans took this Iranian religion and made Mithra the demiurge, the creator of the world. The god of this religion was the Sun and the worship was on Sunday. Mithra’s birthday was on December 25^th. It is important to realize the belief that Yeshua is a god comes from Mithraism and that Yeshua being the god of the Old Testament and creator of the world is pagan. L’havdil, God is our only Savior, the moshiach is His anointed king to help point the people back to God. That he may serve in a capacity with authority does not make him one to worship. The first Christians did not worship Yeshua, but they learned from him. He was foremost their teacher.

Jeremiah says as you pointed out in the messianic era we will be led “from within” since G-d will put the law into our hearts. Also as you point out Christianity has become idolatry. Jews do not avoid the Zohar. The Zohar is an interesting work. It does not attest to Yeshua or for that matter anyone else as being messiah. Isaiah said Cyrus is the messiah:

The prophets understood the messiah to be one who would enable the Jews to return to Israel. Isaiah 53 does not have the word anointed anywhere within nor the word savior. In fact, the word atonement, Kippur, never occurs in Isaiah 53. This is why the Jews don’t look at Yeshua as a messiah. Nevertheless, a tzaddik, can suffer and others witnessing that suffering may feel guilt and repentance and their sins may be lifted ala Isaiah 53. Moreover that there is only one be all and end all messiah does not explain why the prophets repeatedly use the term for different people. Cyrus wasn’t even Jewish and he was called messiah, by Isaiah. Furthermore, Isaiah’s authority as a prophet supercedes Shimon Bar Yochai and the Zohar.

From: Jeff Spiegel (jeffs@lsil.com)
Message 1 in thread
Subject: Rav Kook Z"l on baseless love
Newsgroups: soc.culture.jewish


View this article only
Date: 1995-01-04 20:18:47 PST

I read that Rav Avraham Yitzhak Hakohen Kook taught that if the temples
were destroyed because of baseless hatred, the Third Temple will only be built
because of baseless love.


--

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
| Jeff Spiegel jeffs@lsil.com 408-433-4291|
| LSI Logic Corp. G-813 FAX: 408-954-4874 |
| 1525 McCarthy Blvd. Milpitas, CA 95035|
| |
|Jeff Spiegel Home #: 415-325-6905 |
|2850 Middlefield Rd #232C|
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
From: Gideon Ehrlich (ehrlich@sunlight)
Message 2 in thread
Subject: Re: Rav Kook Z"l on baseless love



Newsgroups: soc.culture.jewish


View this article only
Date: 1995-01-09 20:25:35 PST

Jeff Spiegel (jeffs@lsil.com) wrote:

: I read that Rav Avraham Yitzhak Hakohen Kook taught that if the temples
: were destroyed because of baseless hatred, the Third Temple will
: only be built because of baseless love.

The rav (Zvi Yehuda son of Rav) says that Kook Hasidim quote the above humoristic statement as originated by Rav Kook while it was known several generations before he was born.

One can find it in several Hasidic books. I think that the 1st one to formulate the idea of the need for more AHAVAT YISRAEL in the humoristic way (The ~love" is either forbidden or a mitzva – so advocating for a "baseless love" as a mitzva is a cleer absurdity) was HACHOZE MILUBLIN. In his book about the Torah thievery idea that since the 2nd temple was ruined because of SINAT-HINAM (Baseless - hatred - implied that there is a non-baseless hatred), we have to be careful about Ahavat yisrael appear before.

Note: some did not pay attention to the humoristic character of the old saying and explained that baseless-love ' means a love without any selfish motivations. Shalom with love to all good one's

Gideon

From: Jeff Spiegel (jeffs@lsil.com)
Message 1 in thread
Subject: Re: LOSHON HORA 2 of 3: The 31 Averahs of Loshon Hora by the Chofetz Chayim
Newsgroups: soc.culture.jewish


View this article only
Date: 1994-06-17 14:07:34 PST

Great Stuff! Maybe we should repost this every month. If all of us Jews
avoided Loshon Hora for just 2 days in a row, probably we could rebuild the
Bet Behira (Bet Hamikdash) and the Moshiach would emerge without a question.

--
-- Jeff Spiegel408-433-4291

From: Jeff Spiegel (jeffs@lsil.com)
Message 29 in thread
Subject: Re: "Why should there be a God?"
Newsgroups: soc.culture.jewish


View this article only
Date: 1994-06-17 10:56:02 PST

The cause of these questions is "philosophy"; may G-d obliterate this
disgusting field of thought from our minds forever! Amen.

From: Jeff Spiegel (jeffs@lsil.com)
Message 1 in thread
Subject: Re: A Few Thoughts on the Rebbe and His People
Newsgroups: soc.culture.jewish


View this article only
Date: 1994-06-13 16:08:14 PST

A gentile described the Rebbe from a program she saw as the cute guy who
would snap his fingers. For a moment I was there seeing the Rebbe snap
his fingers winding his arm like a young man to the songs of his followers.
Like David said when he was 70 years, "I feel like a young man."


From: Jeff Spiegel (jeffs@lsil.com)
Message 1 in thread
Subject: Re: What if the Moshiach dies. He has!
Newsgroups: soc.culture.jewish


View this article only
Date: 1994-06-13 15:24:43 PST

First, of all; of course there is G-d. Second, while the Rebbe was the
potential Moshiach of our generation, there is already another one in this
world.

Yesterday I was flying above the mountains of the S.F. bay area, admiring
how G-d had splashed trees on the mountains in their creases instead of on
the ridges. I saw the islands below and the Golden Gate, as well as Pt
Reyes just North of the city on the coast. This world was created with
so much beauty and wonder that we can only comprehend a smidgen of the
intention of the Creator.

And as wondrous as the physical world, so is the Torah and our prayers. I
learned that the meaning of 18 in the name of the Amidah represents its 18
instances of the name of G-d (4 letters) which makes for 72 letters. The
high Priest would utter the mystical 72 letter name of G-d on Yom Kippur
and the people would respond with second verse of the Shema. The 3 paragraphs
of the Shema also contain the name of G-d 18 times aluding to the 72 letter
name. Finally the Song of Moses contains the name of G-d 18 times as well.

18 is also the gematria for the word for life, Chai (chet = 8 yod = 10);
and through the Torah we gain eternal life.

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel (jeffs@lsil.com)

Subject: Re: Talk to Yourself ?
Newsgroups: soc.culture.jewish
View this article only
Date: 1994-05-27 13:42:33 PST

Its kind of refreshing reading Albert's criticism and insults. Obviously,
he has a lot of bitterness from his experiences. Hopefully his criticism,
while not entirely accurate will help us do Tshuvah and express more
ahavah-hesed, loving kindness, in dealing with our fellow Jews, whatever
their religious level.

Shabat Shalom!

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel (jeffs@lsil.com)
Message 1 in thread
Subject: Long Live Moshiach (was Re: What if the Moshiach Dies?)
Newsgroups: soc.culture.jewish
View this article only
Date: 1994-05-25 18:57:22 PST

Obviously, what we are looking for in Moshiach is a King, i.e. the next
King of Israel, much like King David who will lead his people spiritually
as well as militarily. Immortality and miracles do not play a role in
relation to this idea. Furthermore, since King David was chosen as a
young man to lead Israel, I think it would be fair to be searching for
Moshiach amongst the youth of our generation. The Baal Shem Tov says that
every Jew has a spark of Moshiach. I believe we should be searching for
Moshiach all the time and encouraging every Jew to manifest his/her potential
for being Moshiach. Waiting for Moshiach is the wrong approach; living, being,
supporting, encouraging, the youth of every generation to be the highest
spiritual strong Jews they can be will increase the likelihood of Moshiach
quality leadership and a new monarchy in Israel after the manner of David
HaMelech, let's make it happen in our lifetimes!

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel (jeffs@lsil.com)
Message 3 in thread
Subject: Re: Mortality of the Moshiach
Newsgroups: soc.culture.jewish
View this article only
Date: 1994-05-24 06:02:08 PST

backon@vms.huji.ac.il wrote:
> Tell that to the Lubavitchers ! Too bad the *rebbe* has no children.
> I'm just intrigued how they are going to weasel out of that one.

The Lubavitchers are doing exactly what they should be doing by believing
in Moshiach. Also it says in Pirkei Avot that one should make for oneself
a teacher. Similarly, we should be aware and support the potential for
Moshiach in the great one of our generation.

Being ready for Moshiach means seeing the greatness of our fellow Jew and
the potential of his growth into a leader. During an all night study
on Shavuot I noticed a young man teaching Gemara to group a students.

For a moment I saw Moshiach in him as well.

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel (jeffs@lsil.com)
Message 2 in thread
Subject: Re: Lubavitcher Rebbe - News,Prayers & Health
Newsgroups: soc.culture.jewish
View this article only
Date: 1994-05-17 12:03:59 PST

David Ferleger (dferleger@delphi.com) wrote:
> I thought it would be good to have a topic/title
> to urge/prompt prayer and good wishes for a full recovery
> for the Rebbe, and also for anyone with any current
> news to post it immediately, and also to express
> support for all in this difficult time.
>
> tcher myself, I feel support and
> closeness to the Rebbe and the whole Lubavitch community.
>

Last I heard his body was responding to treatment for pneumonia.
Thankyou for your request.

There is a Reb Nachman story describing the death of Rabbi Yehudah
HaNasi. He was so well revered by his community that when he became
deathly ill, all the rabbis of the time prayed for his recovery.
Nevertheless, there was one woman in the community who prayed that
G-d should show mercy on his suffering and take him swiftly to
alleviate his final pains.

Her prayer was answered over all the Rabbis because it was merciful.

The bottom line is it is not good to be hooked up to machines and sustained
indefinitely. There will come a point when the Luavitcher community
will have to ask which is more important, letting the sufferings of
their leader end or holding him in this world indefinitely.

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel (jeffs@lsil.com)
Search Result 63

Subject: Re: Heavenly ascent without death
Newsgroups: soc.culture.jewish
View: Complete Thread (5 articles)
Original Format
Date: 1994-02-16 14:19:57 PST

Certainly many Hasidic leaders have been able to do this.

A story is told about Levi Yitzhak of Berditchov who on the non-Jewish
new year came out of his study and wished everyone a good year and to be
inscribed in the book of happiness and health.

When asked his reason he responded that it was only on the non-Jewish new
year that the good decree written on Yom Kippur was signed, because Hashem
saw how the Jews studied on that day and had spent their own New Year in prayer
and reflection, while the non-Jews were drinking and involved in corruption.
This was brought before the heavenly tribunal by a defender angel silencing
the satan.

There are many such stories told of Hasidic masters who were privileged to
ascend on high to witness the spiritual battles in heaven in correspondence
to the physical battles in our world.

This Shabbas being Shabbas Zachor reminds us of how Moshe held his hands up
and the Jews were victorious while Joshua led the battle below. Moshe waged
the battle in the heavens while Joshua in the physical world.

-- Jeff Spiegel 408-433-6713

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 72
Subject: Re: Orthodox Gay rabbi sp
Newsgroups: soc.culture.jewish
View: Complete Thread (46 articles)
Original Format
Date: 1993-11-15 18:37:23 PST

Jack Love (jlove@ivrit.ra.itd.umich.edu) wrote:
> In article <2c5ml1$p97@panix.com> moskowit@panix.com (Len Moskowitz) writes:
> >What I
> >recall is that Batsheva and Uriah had never consummated their marriage
> >because Batsheva was in a perpetual state of Nidah (ritual impurity)
> >from the time she married Uriah. This is the significance of the text
> >noting that Bathsheva was purified from her uncleanness. She was kept
> >in such a state because Batsheva was David's soulmate, though he was
> >kept from marrying her until he was worthy. Note also that Nathan
> >refers to the ewe as being treated as a "daughter" (12:3).
>
> All this seems to indicate that it was no big deal. So why was Nathan
> so angry? Why was David and his linneage punished? Why did David's son
> lose his life? Where is the source of this knowledge about the marriage
> never being consummated? The text is quite explicit that Uriah was such
> a saint that he was unwilling to have sex with his wife while his
> comrades were on the firing line. I didn't notice anything about this
> "perpetual state of Nidah"...
>
> >A side question: if Uriah was a Khiti (Hittite), was the marriage
> >recognized as a marriage by Jewish law?
>
> Evidently the author of Samuel had no trouble with it.
>
> >If David commanded Uriah to go down to his house and wash, and Uriah didn't,
> >is this a case of publicly ignoring the King's command?
>
> And is it your position that *every* command of the king need be
> obeyed? In any case, it certainly looks as if God thought Uriah
> was in the right. Unless perhaps Nathan wasn't really a prophet
> and couldn't pronounce the word of the God? And perhaps David
> didn't say "I stand guilty before the Lord"? (2 Sam 12:13).
>

Here is the relevant prophetic text:

SA2 12:5 And David's anger was greatly kindled against the man; and he said to
Nathan, As the LORD liveth, the man that hath done this thing shall surely die:
..
SA2 12:7 And Nathan said to David, Thou art the man. Thus saith the LORD God of
Israel, I anointed thee king over Israel, and I delivered thee out of the hand
of Saul;
..
SA2 12:9 Wherefore hast thou despised the commandment of the LORD, to do evil i
n his sight? thou hast killed Uriah the Hittite with the sword, and hast taken h
is wife to be thy wife, and hast slain him with the sword of the children of Amm
on.

SA2 12:10 Now therefore the sword shall never depart from thine house; because
thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wi
fe.
..
SA2 12:13 And David said unto Nathan, I have sinned against the LORD. And Natha
n said unto David, The LORD also hath put away thy sin; thou shalt not die
..
SA2 12:14 Howbeit, because by this deed thou hast given great occasion to the e
nemies of the LORD to blaspheme, the child also that is born unto thee shall sur
ely die.

The words of the prophet are quite clear. Nevertheless, the strength of David
HaMelech's tshuvah should be a lesson to us all. David Hamelech knew the 10
songs of repentance revealed again by the Tzadik Rebenezal (Reb Nachman of
Bratslav Z"l) and he wrote these songs in the T'hillim. We should all realize
that no matter how deep we may fall into sin, that we can do complete
repentance to the point where our sin will be turned into a blessing
as the marriage of Batsheva and David became.

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 78
Subject: Re: Status of Midrash
Newsgroups: soc.culture.jewish
View: Complete Thread (5 articles)
Original Format
Date: 1993-10-05 11:41:07 PST

alan pfeffer (apfeffer@scott.skidmore.edu) wrote:
> As I understand the Orthodox position, the material in the Tanakh
> itself is regarded as historically true. Thus, there was a person
> named Abraham, he defeated the king Cedarlaomer, he fathered Ishmael
> and Isaac and Midian and others, and so on. But what about the
> stories of Abraham's youth, that his father made idols, and the like?
> Do some, many, most Orthodox Jews regard some, many, most of these
> materials as historical also?

The Tanakh is not a work of history. Rabbi Twersky Z"l of Denver once pointed
out that the Torah is the "blueprint" of the world. Nevertheless, the Torah is
not a work of science or a book of architecture. When the Torah needs to be
exact it enumerates events historically, i.e. the 10 generations from Adam
Harishon to Noach or from Noach to Avraham Avinu. In other places historical
facts are not presented in time order.

The purpose of the Midrash is to teach lessons not necessarily facts. Midrash is probably
the verb form for drash suggesting that it was compiled for
deriving sermons or lessons from the Torah.

Nevertheless, we do not poskin halacha based on Midrash. In this respect
the Talmud is held to a higher degree of factual authenticity.

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 79
Subject: Re: Cain's wife
Newsgroups: soc.culture.jewish
View: Complete Thread (17 articles)
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Date: 1993-09-29 18:01:47 PST

The bible doesn't explicitly say that Adam and Eve were the only people created,
though they were the first people.

Let's take a Kabbalistic route to understanding the situation. The Kabbalists
say that when G-d created the world He withheld some of the light, and this
is the light that righteous souls bathe in until the judgment day.

There is also mention of an upper Eden, which is associated with G-d's attribute
of Tiferets (beauty). There are stories of academies of our great sages that
exist at this level. Anyway let us suppose that Adam was created and
placed in the upper Eden, a world above our physical world, a world where the
"lion would lay down with the lamb" and world without violence.

In addition, the bible mentions that there were the Kings of Edom who died.
Kabbalistically, these kings are identified with previous worlds G-d fashioned
and destroyed. Perhaps our world is the last of the line though existing for
billions of years. There is a Jewish derivation for the age of the universe
that agrees somewhat with scientific deductions by noting that the length of
a day for G-d in Bereshis may be vastly longer then our own. Of course there
are opposing opinions as well.

Now Adam is unhappy in the upper Eden. He is lonely, so G-d takes from his
side, part of his soul and places it in a woman and there are two of them both
different from the original Adam. In this process G-d moves Adam and Eve
down to the lower Eden^[2153] which is a garden in our world. The lower Eden is
identified with Malchuts (kingdom and Shekina). Yet, there are other people in
this world already (outside of Eden) who were made-evolved on a cruder level,
but nevertheless based on the original blueprint of man. Since the upper Eden
is above time Adam was the first man, and since the physical world had other
people they are from the lower light that G-d gave the physical world.

When Adam and Eve are cast out of the garden, they discover another world,
where animals can be violent, and agriculture must be cultivated. Their souls
though are from a higher level like the Sons of G-d mentioned in Bereshis and
the other people in this world are called the Sons of Men.

Cain is the first one to take a wife from the Sons of Men.

(Note: Some of these ideas are mehadesh on my part. The traditional viewpoint
is that Cain married his sister whose birth while not mentioned in the bible
is not precluded either.)

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 80
Subject: Re: Another Question
Newsgroups: soc.culture.jewish
View: Complete Thread (6 articles)
Original Format
Date: 1993-09-15 16:53:42 PST

Susan Miller (miller@epcot.spdc.ti.com) wrote:
> I have a question. I realize that the Jewish religion recognizes some of God's
> Holy Days (but have their own meaning attached to them) but why do you all
> completely omit the Feast of Tabernacles, especially the First and Last Great
> Day, which are high holy days ?
>

The Feast of Tabernacles is the holiday Sukkot. It occurs a week after Yom
Kipper. It is observed by building temporary shelters, which are covered by
fresh large leafy branches called Sehak. During this week one is supposed to
eat meals in the Sukkah and spend a good portion of time there. The first two
days of the holiday and the last two correspond to those days mentioned in the
bible. Outside of Israel, two days are celebrated for the beginning and ending
holidays. Work is prohibited and there is much rejoicing and festive meals.
Sukkot is one of the 3 pilgrimage holidays where one was supposed to bring
an offering to the temple along with Pesach and Shavuot.

Sukkot occurred during the time of the harvest and was accompanied with
fresh fruits. The ethrog which is a sweet smelling lemon-like fruit is
used in the temple service during this holiday.

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 83

Subject: Re: ANDY THE TWIT DISCUSSIONS ON SCJ
Newsgroups: soc.culture.jewish
View: Complete Thread (7 articles)
Original Format
Date: 1993-09-13 10:22:50 PST

Here are some more pshat on Loshon Hora and Midots Development:

Mosad Eliezer Hoffner's 'Guide to Midoth Improvement' pp 40-41 based on Sefer
Taharath HaLashohn Vehanefesh (with approbation of the Geonim
Rav Mosheh Feinstein Z"l and Rav Eliyahu Lopian Z"l states:

The following commandments
1. You shall walk in His ways (Devarim 28:9).
Just as He is kind and merciful, you should also be kind and merciful.
(Shabat 133b(Abba Shaul))
2. And you shall like another person as you like yourself (Vayikra 19:18).
3. Do not hate your brother in your heart (Vayikra 19:17).
4. Judge the other person fairly (Vayikra 19:15).
are transgressed by
1. "Anyone who engages in Leshohn-Horah, since there is a chance that a
listener (or reader) may believe it, thus committing a serious sin
(of believing Leshohn-Horah) -- and the more such listeners
(or those who read the Leshohn-Horah e.g. in a newspaper),
the greater will be the sin of the person who started the slander!"


In the RAMBAM's Mishneh Torah, Sefer HaMidah (Book of Character) ch. 6:8:

"
8. -- The sages declared: "Whoever shames a fellow man in public has no share
in the future world" (Bava Metsia 59a). One should therefore be careful not
to offend anybody in public, whether young or old. One must not call a person
by a name of which he feels ashamed, nor tell in his presence anything that
embarrasses him. --"

9. If an offended person is unwilling to criticize or say anything to the
offender, who happens to be grossly vulgar or mentally disturbed, and
heartily forgives him without resenting or rebuking him, he performs a
saintly deed. The Torah only objects to bearing a grudge.
"

Kitzur Shulchan Aruch states ch. 30:2:

"There is a much graver sin [than tale bearing (rawchyl)] which is classified
under this prohibition and that is slander (LaShon Harah) ... "

In the Mishnah's Pirkei Avots ch. 3:11:

"Rabbi Elazar of Modin says: He who ... puts his fellow man to shame in public,
violates the covenant of our father, Avrohom. And he who interprets the
Torah contrary to the Halacha---Even though he is learned in Torah and
possesses good deeds---has no share in the World To Come."

Reb Nachman of Breslov Z"l in AZAMRA (I will sing) Likutey Moharan I 282 says:
"
KNOW! You must judge all people favorably."

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 85

Subject: Re: GIVE BACK LAND?
Newsgroups: soc.culture.jewish
View: Complete Thread (37 articles)
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Date: 1993-09-08 19:13:37 PST

Here are some pshat on Loshon Hora from Rabbi Pliskin on the Chofetz Chayim Z"l
in Guard Your Tongue.

"Insults
You are forbidden to insult others. Some people try to conceal insults in
witticisms. This causes the bystanders to laugh at the victim and
greatly increases the victim's embarrassment. Anyone who compliments
such people on their wit will be held responsible for being an accomplice.

"Loshon Hora said in Jest
You are forbideen to speak loshon hora even in jest. The Torah prohibits
derogatory statements, even if they are said without hatred and without
the intention of degrading the person being spoken about."

"Rebuking the Speaker of Loshon Hora
If your are in the company of people who are speaking loshon hora you
are obligated to rebuke them. If you remain silent, you will be held
responsible for their sins"

-- Jeff Spiegel 408-433-4291

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 88
Subject: Re: Judaism and reincarnation
Newsgroups: soc.culture.jewish
View: Complete Thread (8 articles)
Original Format
Date: 1993-08-31 11:34:26 PST

Here are some possible references to reincarnation:

In Job 33, one of Job's friends Elihu ben Barachel defends G-d before Job's
friends and Job himself. Up until this point, Job has been the victim of
L'Shon Hara by his other friends and has become despondent.

Here is some of the text:
"If an angel iintercedes on behalf of the goodness of a man then He is gracious
unto him... He returneth to the days of his youth. He prays and G-d see's
his face with joy. He confesses his sin and redeems his soul.

Lo all these things doth G-d work, twice yea thrice, with a man,
to bring his soul from the pit, that he may be enlightened with the
light of the living."

The obvious interpretation is that no matter how far a person may fall in his
current life he should never give up, for G-d can restore him/her to the
"light of the living." Nevertheless, this has been interpreted as denoting
reincarnation.

In the Ramal's (Moshe Luzzatto Z"l) Derech Hashem: 2:3:10
"A single soul can be reincarnated a number of times in different bodies
and in this manner, it can rectify the damage done in previous incarnations.
Similarly it can also achieve perfection that was not attained in its previous
incarnations."


In the Bahir 194:
"Rabbi Rahumai said: This I received. When Moses wanted to know about the
glorious fearsome Name, may it be blessed, he said (Exodus 33:18),
'Show me please Your Glory'; he wanted to know why there are righteous who
have good and righteous who have evil, why there are wicked who have good
and wicked who have evil." .... This is because the righteous person was
wicked previously and is now being punished ..."

The obvious interpretation is that the righteous suffer so that they may be
rewarded forever in the world to come. Nevertheless, this has been
interpreted as a reference to reincarnation.

Overall, Judiasm does not come forth definitively for this belief. There are
arguments from both sides.

From: Jeff Spiegel - 4291 (jeffs@lsil.com)
Search Result 89
Subject: Re: Resurrection: was Re: Judaism and reincarnation
Newsgroups: soc.culture.jewish
View: Complete Thread (12 articles)
Original Format
Date: 1993-08-26 18:50:29 PST

Samuel R. Kaplan (srk7a@poe.acc.Virginia.EDU) wrote:
> My question is whether there is any text before this in favor of
> resurrection--I thought it was always some vague share in the world to
> come. So is this really essential to Judaism, or is this just 12th
> century Reform Judaism, Hispanic variety?

Towards the end of the Book of Ezekiel is the prophecy of the 'Valley of the
Dried Bones'. Here Ezekiel is very wrought over the situation of the
Jewish people in exile.

I'll paraphrase the vision since I do not have the text in front of me.

G-d to Ezekiel:"Can these bones yet live".
Ezekiel responds: "Oh G-d only thou knowest."
G-d:Prophesize unto the bones that they have sinews put upon them,
and that flesh cover the sinews and bones.
G-d: Now prophesize that there be breath in the bodies and that
they live and walk upon the land.
G-d: These bones are the whole House of Israel and although
they have lost hope, they shall yet live.

This prophecy continues with a description of the complete restoration of
the Jewish people to its full glory and a rebuilding of the temple.

The prophecy has been interpreted as both a vision of hope given to our
people at that time as well as a prophecy for resurrection in the future.

Currently at end of page 9 on page 10

From: Jeff Spiegel (jeffs@lsil.com)
Message 4 in thread
Subject: Re: Why Men Will Not Come to Christ
Newsgroups: talk.religion.newage
View this article only
Date: 1994-04-19 18:12:09 PST

Patrick Walsh (pwalsh@advtech.uswest.com) wrote:
> In article <2p15l7$7t4@lsi.lsil.com>, jeffs@lsil.com (Jeff Spiegel) wrote:
>
> > No man can be G-d.
> >
> > --
> > -- Jeff Spiegel408-433-6713
>
> BUZZZZZZ! Wrong. Next?

Actually this is true: "no man can be G-d". I had a dream where I was being
asked why I did not believe in C. and I looked at the person and uttered
"no man" and then looked to the heavens and uttered "can be G-d" and a
brilliant light of warmth descended upon me and I knew this was True!

From: Jeff Spiegel (jeffs@lsil.com)
Message 1 in thread
Subject: messiah vision II
Newsgroups: talk.religion.newage


View this article only
Date: 1994-04-25 17:17:09 PST

7/27/93 B"H
Tish B Av
5 PM
Fasting

Decided to do a meditation to keep my mind off of food. Quickly rose
to the level of Malchuts. I felt the whole floor elevated as I entered
this level on my own. I then lifted myself to Yesod. All around were
towering angels. With the slightest thought Gavriel, Michael, Uriel
and Raphiel descended to the 4 corners of my body. They lifted me as
I looked upwards towards Tiferet like a spread sheet. A 5th angel
joined by the name of Nuriel and Uriel took a center position under my
body. We ascended above Tiferets and I felt as if I was floating in
clouds and blue sky.

As we rose higher, I thought about what I wanted to do. I wanted to
know of the Messiah some more. I then saw one like the Son of Man
coming down and there was a crown upon his head lowered quickly from
above. I prostrated myself before him and he turned his head upward
towards G-d saying, "why do you prostrate before me, there is only G-d."
He lifted me up and we were the same height for he was a man and not an
angel.

He told me to find the answers, I should look into his eyes. The eyes
were a swirling blue and green like water currents and I began to feel
faint. I felt like I might lose consciousness if I gazed too long upon
them. I opened my eyes and said I must eat. The experience was too
dangerous.


-------------------------------------------------------------------------------

The above transcript is directly copied from the original journal entry
written soon after the vision.

Tish B'Av - 9th of Av # Jewish fast day commemorating the destruction
# of the Second Temple.
B"H - With G-d's blessing # abbrev of Hebrew "baruch Hashem"

Tiferets - upper Eden # energy of Truth and beauty, as well as the
blue sky # balance of mercy and judgement from above.
Yesod - righteousness # the angels descend and ascend through the
place of angels # world of Yetzirah (formation) which parallels
Jacob's ladder # the sefirah of Yesod.
Malchuts - our world # receptacle for G-d's energy

From: Jeff Spiegel (jeffs@lsil.com)
Search Result 65
Subject: Re: I believe
Newsgroups: talk.religion.newage
View: Complete Thread (87 articles)
Original Format
Date: 1994-02-09 16:46:47 PST

Arnold E. Nordeng (nordenga@tc.fluke.COM) wrote:
> in Jesus Christ. That far, far fringe, way out of there. The
> one that believes in a literal resurrection, a literal virgin
> birth, a literal second coming, and that Jesus is literally God's
> Son.

Believing in a literal virgin birth; why bother? ISA 7:14 never used the word for virgin; actually the phrase should be translated "this young woman will conceive and bear a son." The Hebrew is clearly referring to someone present and the word "almah" means young woman not virgin. The English word alum or alumni evolved from the Hebrew word.

The idea of the trinity or 3 divine entities is also quite foreign. The Jewish idea is that there is only one G-d whose essence is referred to as Ain Sof, without end.

In DEU 6:4, it states clearly "Hear Israel! the L-RD our G-d the L-RD is one".

In Judaism there is the concept of the Tzaddik (righteous person) of the generation who is especially dear to G-d. While Hasidic Jews will often follow such a person with the idea that attachment will raise them spiritually, they would never consider worshipping him even if he did turn out to be the Messiah.

EXO 20:3 Thou shalt have no other gods before me.

-- Jeff Spiegel 408-433-6713

I am 100% certain that Rashi would not modify his commentary to purposely differ from Christian interpretations of the suffering servant. He would have had no qualms about recording a 'suffering servant messianic' idea if it was authentic. Most likely this was a Post-Isaiah innovation. Isaiah referred to Cyrus as the messiah because this was a messianic idea in his time. On the other hand Isaiah 53 was not messianic to Isaiah.

Isaiah 41:8 But you, Israel, are my servant, Jacob whom I have chosen, the seed of Abraham my friend.
Isaiah 41:9. You whom I have taken from the ends of the earth, and called you from its farthest corners, and said to you, You are my servant; I have chosen you, and not cast you away.
Isaiah 41:10. Fear not; for I am with you; be not dismayed; for I am your God; I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness.

Tanach - Isaiah Chapter 44

1. Yet now hear, O Jacob my servant; and Israel, whom I have chosen;
2. Thus says the Lord who made you, and formed you from the womb, who will help you; Fear not, O Jacob, my servant; and you, Jeshurun, whom I have chosen.

21. Remember these, O Jacob and Israel; for you are my servant; I have formed you; you are my servant; O Israel, you shall not be forgotten by me.

Isaiah 49:3. And said to me, You are my servant, O Israel, in whom I will be glorified.

Sometimes the servant is the prophet himself:

Isaiah 49
5. (K) And now, says the Lord who formed me from the womb to be his servant, to bring Jacob back to him, that Israel should be gathered to him, and I was honored in the eyes of the Lord, and my God shall be my strength.
6. (K) And he says, It is a light thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give you for a light to the nations, that My salvation may be to the end of the earth.

Salvation does not come from the servant, but Only from G-d.

Rashi is an authentic commentator par excellence. His opinions have withstood the test of time. Though many would disagree with his concise opinions they are an accurate record of the ancient authentic ideas surrounding the text of the Tanach.


Rashi brings an ancient tradition of the belief that the Nephilim were "fallen angels" in his commentary of Numbers 13:37, "Giants, of the children of Shamhazzai and Azael who had fallen from heaven in the days of the generation of Enosh."

The concept of fallen angels no matter how ancient is paganism IMHO, yet Rashi records it. The Nephilim idea as fallen angels existed BEFORE the recording of the Torah. Hence, the trace remnants that are still in the Torah. Similarly certain aspects of the Yom Kippur sacrifice like the "sins of the people being PLACED onto the head of the Goat" are pagan and yet still in the Torah. They are there because these ideas preceded the writing of the Torah not because they are literally true.

------------------------------------------------------------------------------------------
Some more follow-up below, red was an available color.
 
Regards
Dr. Jeff Spiegel


Hi Craig,
 
The word in Isaiah 48:8 is belly and not womb, and Isaiah being a prophetic poet chose his words deliberately.  I corrected the translation.  The other translations that you and I have seen for this word are simply wrong in trying to diminish Isaiah’s careful selection of words. 
 
Rahum, the word for womb also means mercy!   However, Beten suggests that folks at this time were born from a belly which when hungry rules the human being!   Of course Isaiah is very metaphorical and he is suggesting this is the way that folks lived at this time and that is why they were transgressors. 
 
To interpret Isaiah literally in order to contrive the existence of Original Sin is to denigrate the careful selection of words by this great prophet. 
 
Regards
Dr. Jeff Spiegel
 

Jeff, Shalom. 
 
May HaShem be pleased with our dialogue.
 
Isaiah 48:8 belly/womb translate beten as womb--not just belly. The Tanakh translates Is 48:8:

8. Neither did you hearken, neither did you know, nor was your ear opened from then, for I knew that you would deal treacherously, and you were called transgressor from the womb.
There are 36 verses of the Tanakh that translates beten as belly.
 
My understanding in this is that not from outside the womb, but from the womb itself.
 
This is the belief in Original Sin.
 
  And I agree that we are born with, at the moment of birth, an evil inclination that we must defeat.  And, we are born into a world where the evil inclination of all that came before has had a negative effect on the Creation.  This is why we are to defeat our own evil inclination and to work to repair the damage done to the Creation by sinful men.
 
And this is my understanding of we were all born "into" sin/impurity, with a nature towards sin, a predisposition to gratify the evil inclination.  And we were given the good inclination to defeat the evil in ourselves and the world. 
 
I would qualify "defeat".  "Defeat" suggests that the evil inclination and the sin are the same which is not quite right.  This is a fundamental difference between Judaism and Christianity where in Christianity the thought of sinning like "adultry", the evil inclination, is considered the same as the sin of adultry.  In Judaism, the evil inclination is conquered by not succumbing to the sin even if one has the thought!, has vshalom.
 
The evil inclination is the tendency to sin.  The evil inclination can be harnassed for good.  This is the idea that the Right hand rules over the Left.  Abraham on the Right Side symbolizing Mercy bound Isaac on the Left Side symbolizing Harshness.  Religous Jews button their coats Right over Left.  This is not to say that the left side is evil without purpose.
 

That a person is born means that a person needs to work on matters in this world to improve.  And also there is an evil inclination that is present from birth in different forms in each person, but STILL EVERYONE IS BORN FREE OF SIN.
Which would be helpful to understand and reach that conclusion if only the Tanakh had said so directly instead of making clear statements to the opposite by saying such as, we (House of Jacob, Israel) were called transgressor from the womb.
 
Isaiah's metaphor is that the Belly tries to rule over man with its grumbling and desires.  When is the day that we conquer the Belly?  This is the Day of Atonement when we fast and prove that our righteousness rules over our transgressions the womb rules over the belly.  We cannot blindly apply Isaiah's words to all generations and say that Israel is always wicked, has vshalom.  One must understand the prophets in the context of when they are speaking. 
 
 

 

 

 

 

 

 

 

[sic] Flower was acceptable as an atonement offering by the very poor:
True, but you and I would not qualify to offer flour--it would not be accepted to atone for our sins.  That flour was acceptable as an atonement offering by the very poor only demonstrates the graciousness of HaShem too the very poor.  It provides no argument that blood is not normatively required.  We do not make rulings based on the exceptions of Torah, but the standard of Torah.
 
THEREFORE, normatively, BLOOD IS REQUIRED, as it is written:
 
Lev 17:11 For the life of the flesh [is] in the blood and I have given it to you upon the altar to make an atonement for your souls for it, the blood, makes an atonement for the soul.

 

Tzedakah, and Tefilliah; repentance, charity, and prayer were always applied to atonement as well.  Deeds of loving-kindness may also serve to atone.  Fasting is a means to atonement too.
If you mean for me to understand "... were always applied to atonement as well" means these result from atonement, not in order to normatively attain atonement, then I agree with you.  If not I respectfully disagree.
 
Rather, these are normatively evidences of T'shuvah--the person has repented, returned to HaShem and the congregation of Israel, and is doing the mitzvah in keeping with obedience to the Torah that shows forth a renewed life.  Though by exception it may, because there is no Temple, or there is no way for me to get to the Temple when it stood or stands again, or because of poverty.
 
There was a man named Zacchaeus.  He obeyed the Torah giving back to every one, not three times, but four times the amount of money that he had taken unscrupulously from the Jews. 

Luke 19:8,9 And Zacchaeus stood, and said unto the adon; Behold, adon, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore fourfold And Yeshua said to him, This day is salvation come to this house, forsomuch as he also is a son of Avraham.
So Zacchaeus repented, completed teshuva, and demonstrated the truthfulness of his new condition by obeying the Torah, even going beyond the Torah's requirement by restoring more from those he had taken.  To which Yeshua said,This day is salvation come to this house.  What we are not told is whether this man would later take a sin offering to the Temple.  Given his action of returning what he had taken from others I believe he would have brought the offering(s) required by Torah as part of completing his teshuvah.  However, we can never argue our positions on matters from the silence of the text.
 
B'H
 
Craig
 

 
To explain why NO ONE IS BORN WITH SINS:
 
Psalm 58
 
1. To the chief Musician, Altaschith, A Miktam of David.
2. Do you indeed decree what is right? Do you judge uprightly, O you sons of men?
3. But in your hearts you work wickedness; your hands deal out violence on the earth.
4. The wicked go astray from the womb; they err from birth speaking lies.
5. Their poison is like the poison of a serpent; they are like the deaf adder that stops its ear;
6. Which will not listen to the voice of charmers, or of the cunning enchanter.
7. Break their teeth, O God, in their mouth; break out the fangs of the young lions, O Lord.
 
Even the wicked person mentioned in verse 4 is born free of sins!   Moreover if you are using this line as a proof of Original Sin, than it is only the “wicked that would be born with this sin”?
 
That a person is born means that a person needs to work on matters in this world to improve.  And also there is an evil inclination that is present from birth in different forms in each person, but STILL EVERYONE IS BORN FREE OF SIN.    The text does not say that anyone is born with sin.  In fact, in the Hebrew verse 4:  NONE OF THE WORDS FOR SIN are mentioned.   Instead, this is precisely the point of Rabbi Levene from Torah.org:
 

 

Isaiah 48:
 
1. Hear this, O house of Jacob, who are called by the name of Israel, and have come forth from the waters of Judah, who swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness.
...

9. For my name’s sake will I defer my anger, and for my praise will I refrain for you, that I cut you not off.
 
In this verse, Isaiah refers to Israel as Jacob since at this time her behavior was not so honorable.  Again Isaiah is referring to a particular time and situation that led to the Babylonian exile.  This is not a proof of Original Sin.  Transgression can only begin after birth.  We are ALL BORN WITH A CLEAN SLATE.
 
 
It is 100% false to say, “there is no atonement without the shedding of blood.”  
 
That is to say there are many other forms of atonement.  Even the goat that was sent to the Azazel Wilderness was a LIVING ATONEMENT.  Flower was acceptable as an atonement offering by the very poor:
 
"But if his means are insufficient for two turtledoves or two young pigeons, then for his offering for that which he has sinned, he shall bring the tenth of an ephah of fine flour for a sin offering; he shall not put oil on it or place incense on it, for it is a sin offering." (Leviticus 5:11)
 
This text proves blood is not required!
 
So it is a false statement, “there is no atonement without the shedding of blood.”    And even between man and G-d this quote from the New Testament is 100% wrong.
 
This does not abrogate the sacrifice; on the contrary, we wait to rebuild the Temple again to enrich the experience of offering and eating meat to a higher level instead of slaughtering cattle in slaughterhouses demeaning their life essence, which is in the blood.
 
Furthermore the atonement of sacrifices was only for transgression and not for crime and iniquity so that Tshuvah, Tzedakah, and Tefilliah; repentance, charity, and prayer were always applied to atonement as well.
 
Deeds of loving-kindness may also serve to atone.  Fasting is a means to atonement too.
 
Regards,
Dr. Jeff Spiegel
 
 
 
 
 
 
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Shalom,
 

 
Amen
 

 

 

 

 

 

 

 

 

 

 

It is 100% false to say, “there is no atonement without the shedding of blood.”  
 
Yet the pattern that HaShem set—slaying the animals to provide the coverings for HaAdam and Chava, and the service of the Tabernacle and the Temple.  Again, HAShem never abrogated the requirement for the blood offerings/atonement, only that they were unacceptable when brought by people with no intention of being corrected and changed to desire to do all that HaShem had commanded—they did not come with broken and contrite hearts; therefore, their sacrifices were of no value, not that sacrifices brought with true motive—t’shuvah and the restoration of the relationship between a man and/or the whole community of Israel, and HaShem, were unacceptable.
 

 
Agreed; however, there is a vast difference in the atonement of a man to his brother, or a King and a wise man, perhaps a King and his people, to the Atonement of a man, or all of Israel, to HaShem.
 
This Yom Kippur was the very best I have ever participated in.  May HaShem be pleased with the desire of His people to attain complete forgiveness, and may HaShem grant us all complete forgiveness and may we be inscribed in the Book of Life.  And, may the Temple and the Service of Aharon  be established anew with the King, Son of Dovid, Messiah, on the Throne of Dovid.
Regards,
 
Craig
 

From: Jeff Spiegel
 
Extricating an “unwanted alien” rings of possession and exorcism.  Nevertheless there is a basis and purpose to the evil inclination, which is to test us.  Still, the more mitzvoth a person keeps, the weaker the evil inclination becomes.  The statement “Adam's primeval sin led to the internalization of evil within man” is vague.
 
Judaism--100% believes that we are born into this world 100% innocent, everyone, no exceptions.  This does not mean that we are born perfect!   In fact, the souls, selected to be born into the world may bear scars from past lives that need to be repaired, but NO ONE IS BORN WITH SINS.  Evil means the absence of G-d.  It does not refer to sin or Original Sin or any action.  The Hebrew word for evil means a tendency to crookedness.  The bold faced statement above does not acknowledge Original Sin!
 
The following statement is wrong: “This is what is meant that the offspring of man are born into sin, from the day of our birth.  For by the actions of 1 man, Adam, did sin enter into the world so that all of the children of Adam down to even all of us are under this reality. “
 
L’havdil, (to separate from falsehood), “-I am not sure that the same happens w/o the offering.  Perhaps in the merit of believing that the sacrifices were offered and hoping in the restoration of the Temple we are given special consideration w/o setting aside the Torah requirement concerning Yom Kippur.”   This is interesting.   In general when one fasts, that is also considered an offering.  Also charity is considered an offering. 
 
It is 100% false to say, “there is no atonement without the shedding of blood.”   There are many types of atonement.  A king listening to a wise man is considered an atonement for him (P