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The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, visit web " absolute nothing and relative nothing, viagra sale and two levels of "something, pharmacy " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, visit web " absolute nothing and relative nothing, viagra sale and two levels of "something, pharmacy " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, drugs " absolute nothing and relative nothing, visit and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, visit web " absolute nothing and relative nothing, viagra sale and two levels of "something, pharmacy " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, drugs " absolute nothing and relative nothing, visit and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, side effects " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, visit web " absolute nothing and relative nothing, viagra sale and two levels of "something, pharmacy " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, drugs " absolute nothing and relative nothing, visit and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, side effects " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, more about " absolute nothing and relative nothing, treatment and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, visit web " absolute nothing and relative nothing, viagra sale and two levels of "something, pharmacy " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, drugs " absolute nothing and relative nothing, visit and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, side effects " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, more about " absolute nothing and relative nothing, treatment and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
The Seer of Lublin once said, cheap "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, help the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, visit web " absolute nothing and relative nothing, viagra sale and two levels of "something, pharmacy " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, drugs " absolute nothing and relative nothing, visit and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, side effects " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, more about " absolute nothing and relative nothing, treatment and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
The Seer of Lublin once said, cheap "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, help the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
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??? ????? ?? ???????, find ??? ?? ????? ?? ??????, abortion ?? ?????. ?????, ?? ?????? ??????? ?? ??????? ????? ??????, ????? ?????? ????. ????? ??? ??????? ?"????? ????", ?????? ?????? ????? ?????? ??????.

?? ??? ??? ?? ???? ?? ???? (?? ???? ??? ?? ?? ???? ???? ????? ??????? ????, ?? ?' ??? ??? ??????? ?????? ?????? ??? ???????, ???? ???????, ???? ?????? ??????).

????? ??????? ?????? ????? ????? ???? ??? ??????, ??? ???? ?' ????. ?? ?? ?? ??? ???? ?????? ??????? ?? ???? (???, ?? ?? ????? ?????? ?? ??? ????? ?? ?????? ?? ????). ?? ??????? ??????? ?? ?? ??? ???? ???? ?????? ??? ??????? ?? ????, ?????? ??? ???? ???? ??? ??????? ??? ?? ?????.

????? ????? ????? ????? ???. ?? ?? ???? ?????, ???? ?????? ???? ???? ????? ???????, ???? ????? ?? ????.

?????? ???????, ???????? ?? ????????? ??????, ????? ???? ??????? ??????? ????, ??????, ?? ????? ?????? ?????? ?? ?????, ?? ???? ????? ????? ????. ?????? ?????? ??? ?? ????? ????? ????? ?????? (?????? ??? ???"? ????? ????????? ?? ??? ???? ????? ????), ????? ?? ???????? ???? ?????. ??? ???? ???? ????: ???? ????? (???? ????? ???? ??????, ?????? ???????? ????? ???? ????? ????) ??? ?????? ?? ???? ????? ?? ???????? ???????.

?? ??? ?? ???? ???????? ???????? ?? ????? ????-??. ??? ??? ????? ????? ?????? ?????, ??????? ?????? ??? ???? ?????. ??? ?? ????? ?????? ???"? (????? ???????) ?????? ???? ??? - ???? ???? ?? ??????? ????? ????.

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, buy information pills becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul).

We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra dosage becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, viagra "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the sefirot of Keter and Cho. The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, site becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, "the time of our joy." Sacrifices are offered in abundance, including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The two elements of fire and water unite in the Temple. The two elements of air and earth unite in the Land of Israel.

In the Temple we offer sacrifices to God. The sacrifices ascend in flame on the altar. The Torah calls the sacrifices "fires." When offering a sacrifice we experience ourselves burning up and being consumed by God (the sacrifices are also referred to as God's "bread"). The experience is one of loving God with all our might – not just ready to die for God (would He so desire) but actually being consumed by Him, viagra approved becoming a part of His very essence (as food becomes part of the body) – the highest level of loving God.

The Temple service reaches its apex on the festival of Sukot, more about "the time of our joy." Sacrifices are offered in abundance, clinic including 70 cows, one for each nation on earth (making Sukot a universal festival). The joy of Sukot reaches its highpoint however not in animal sacrifice on the altar but with the pouring of living (i.e., spring) waters on the altar. These waters are described as being drawn in joy from "the fountains of salvation."

In the Temple of the future (described by Ezekiel, and which we contemplate and pray for daily) a tiny fountain of water issues from the Holy of Holies. As it passes through the Temple confines and exits the Temple Mount it grows wider and deeper until it becomes a mighty river that enters the sea and sweetens all the waters on earth, bringing healing and prosperity to all mankind.

In the idiom of Chasidut, the Temple fire is the experience that "God is all" (there is nothing but God, nothing else exists but Him) while the Temple water is the experience that "all is God" (all of reality is in essence Divine, and if "all is God" then all is good and sweet – there exist no more bitter waters on the face of the earth).

Of the Land of Israel it is said, "The air of the Land of Israel makes one wise." The air of Israel is conducive to one becoming wise in the wisdom of Torah, as it is said, "There is no Torah like the Torah of the Land of Israel." Wisdom is insight into the depths of reality (the secrets of creation) and a profound sense of intuition as to cause and effect in one's life.

The earth of the Land of Israel is holy. The sages ask, "Why was it called 'earth' [???]? They answer, "Because it desired [????] to do the will [????] of its Creator." "Earth" outside Israel also alludes to "will," but will which is not essentially aligned to God's will, as is the innate will of the Land of Israel.

And so, the air of Israel is the source of wisdom while the earth of Israel is the source of rectified will. Will and wisdom are the two most fundamental properties of the soul (corresponding to the first two sefirot). The Land of Israel nurtures both, as a mother breastfeeds her child. In contrast, the Temple experience is the truly "mature" experience of God Himself (beyond the rectification of our own soul). We "grow up" in the Land of Israel, breathing its air and treading its earth, and then come to the Temple to see God (fire) and be seen by Him (water).

The Seer of Lublin passed away, cialis 40mg at the age of 70, visit this on the 9th of Av 5575 (1815), buy information pills a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, clinic at the age of 70, online on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin passed away, malady at the age of 70, website on the 9th of Av 5575 (1815), a day of national mourning, but also, according to the sages, the birthday of the Mashiach. Long before his passing he hinted to his followers that he would pass away on the 9th of Av.

The Seer of Lublin, the mentor of almost all the leaders of the major Chasidic dynasties in Poland in the beginning of the 19th century (according to tradition, 120 Chasidic Rebbes were his disciples), was one of those great tzadikim who, like the Lubavitcher Rebbe in our generation, out of infinite love and compassion for the Jewish people, devoted his life, with total self-sacrifice (to the extent of becoming physically ill…), to bringing the Mashiach – now!

In Kabbalah, the passing of a tzadik is understood as the elevation of "feminine waters" (the existential longing of the tzadik's soul to leave the confines of the physical body, to return to and become part of God) that arouses from on high the descent of "masculine waters" (God's arousal, as it were, to impregnate reality with a "new soul" of a great tzadik who will shine "new light" to the world).

And so, it is most appropriate that on the very day of the passing of the Seer of Lublin (the saddest day of the year) the soul of the Mashiach (the happiest of all souls; the letters of Mashiach [????] permute to spell "he will be happy" [???????] and "he will make others happy" [???????]) is born, or perhaps better put, conceived on the spiritual plane.

According to the sages, from conception to "the formation of the fetus" (when the major features of the fetus become well defined in the womb) takes 40 days. 40 days beginning from the 9th of Av brings us to the 18th of Elul.

On the 18th of Elul 5369 (1609), the Maharal of Prague passed away. On that very same day, 89 years later (the 18th of Elul 5458), the Ba'al Shem Tov was born. 47 years later, on the same day (the 18th of Elul 5505), Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe, was born.

Similarly, on the 7th of Adar Moses passed away, on his own birthday, at the age of 120. We are taught that not only was he born 120 years before his passing, but that in fact every year he is born anew on that very same day, the 7th of Adar.

So we see that the passing of a tzadik and the birth (or conception) of a new tzadik go together. The new tzadik mirrors the essence of the first tzadik's deepest devotion in life. And so, if the first tzadik sacrificed his life to bring Mashiach, as did the Seer of Lublin, then indeed the Mashiach is born (conceived) on the day of his ascent to heaven (as in the conception that takes place in marital union).

The passing of the Seer of Lublin joins together with the "passing" of the Divine Presence from the Holy Temple in Jerusalem on the 9th of Av (the day of the destruction of the Temple – only its physical body "died" but its soul ascended to heaven) to arouse God to bring the Mashiach (who will permeate reality with Divine revelation, bringing redemption, peace and goodness to all) – now!

The Seer of Lublin once said, for sale "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, capsule "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
The Seer of Lublin once said, ambulance "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, erectile the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
There are two levels of "nothing, sale " absolute nothing and relative nothing, cheap and two levels of "something, more about " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, page " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, visit web " absolute nothing and relative nothing, viagra sale and two levels of "something, pharmacy " intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of created reality we can't directly experience; tangible something is the aspect of created reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???  
Tangible something (???) Kingdom ?????  

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 =Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, drugs " absolute nothing and relative nothing, visit and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To summarize:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, side effects " absolute nothing and relative nothing, and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
There are two levels of "nothing, more about " absolute nothing and relative nothing, treatment and two levels of "something," intangible something and tangible something.

Absolute nothing is the awareness that besides the absolute existence of God all is naught and that God's absolute existence is absolutely incomprehensible;  relative nothing is the state of nothing that precedes creation ex-nihilo; intangible something is the aspect of reality we can't directly experience; tangible something is the aspect of reality we can directly experience.

The Hebrew terms for "absolute nothing," "relative nothing," "intangible something," and "tangible something" (as they appear in the classic texts of Kabbalah and Chasidut, when the concepts are meant to be distinguished one from the other) are efes (???), ayin (???), yesh (??), and mamash (???), respectively.

They correspond to the supernal sefirot as follows: absolute nothing – Crown (in particular, the inner dimension of the super-conscious crown);  relative nothing – Wisdom (in particular, the wisdom contained within the outer dimension of the crown, the super-conscious origin of revealed wisdom); intangible something – Understanding (well-defined conceptualization); tangible something – Kingdom (reality as we experience it).

The two levels of nothing are alluded to in the Divine Name that God revealed to Moses before the Exodus from Egypt, "I shall be that which I shall be" (???? ??? ????). "I shall be" implies that as yet there is no defined state of being, that being is still potential, not actual. There are two states of "potential," "non-existent potential" (???? ????? ???????) and "existent potential" (???? ????? ???????). They correspond to the two states of nothing (absolute nothing and relative nothing, respectively) and to the two times "I shall be" in the Name that God revealed to Moses (before the Exodus, the Jewish people themselves were in a state of potential, the potential to become God's chosen people).

The intangible something corresponds to God's essential Name (relating to His attribute of mercy), Havayah ('???), which literally means "being" (implying that being has become actualized, that it can be known). Jacob, after awaking from his dream of the ladder (symbolizing prayer) reaching from earth to heaven, said "There is Havayah ['?? ???] in this place," explicitly stating that Havayah is "something" (??).

The tangible something corresponds to God's Name Elokim (?????), the Name that appears exclusively in the original account of creation (whose gematria is equal to that of "nature" [????], reality as we experience it).

To sum up:

Degree of Being Sefirah Name of God
Absolute nothing (???) Crown ???? (Non-existent potential)
Relative nothing (???) Wisdom ???? (Existent potential)
Intangible something (??) Understanding '???
Tangible something (???) Kingdom ?????

"I shall be that which I shall be" = 543; Havayah = 26; Elokim = 86. Together they equal 655 = The Holy One Blessed Be He (????? ???? ???), the all-inclusive connotation of God used by the sages.

Adding 655 to the four basic terms that correspond to the Names of God, absolute nothing (efes, 141), relative nothing (ayin, 61), intangible something (yesh, 310), and tangible something (mamash, 380) gives 1547 = 7 times 13 times 17 = Havayah (26) plus all 27 possible fillings of Havayah (which total 1521, 39 – "Havayah is one" [???' ???] – squared). From this we conclude that all is Havayah (and "Havayah is one").
The Seer of Lublin once said, cheap "Between mentor and mentor (Rebbe and Rebbe) I can't differentiate and I don't want to differentiate. Between disciple and disciple (talmid and talmid) I can differentiate but I don't want to differentiate."

The two mentors he was referring to were the Arizal and the Ba'al Shem Tov. The two disciples he was referring to were Rabbi Chaim Vital (the greatest of the disciples of the Arizal) and Rabbi Dov Ber, help the Magid of Mezritch (the greatest of the disciples of the Ba'al Shem Tov).

The classic example of a mentor and disciple in the Torah is Moses and Joshua. The relation between the two is portrayed by the sages, "The countenance of Moses is like that of the sun while the countenance of Joshua is like that of the moon."

The moon receives its light from the sun and reflects it to earth, thereby illuminating the otherwise dark night, the time that the sun and its light have disappeared from our human eyes. The night remains night (no one would confuse it for day) but thanks to the moon and its light we can nonetheless see our way around.

Likewise, a disciple reflects the light of his mentor to the world in a time or situation that the world is unable to receive the great light of the mentor directly from the source.

In the beginning God created two great luminaries, the sun and the moon, but afterwards He diminished the light of the moon so as to distinguish between day and night. The prophet Isaiah says that in the future the light of the moon will once more become as brilliant as the light of sun, which itself will be more brilliant then it was at the outset of creation.

And so, as we approach the time of Mashiach, the level of the disciple raises to approach that of the mentor (until, ultimately, the Mashiach and his disciple will be at the same level). The faithful, devoted disciple continues to receive his light from his mentor, just as the moon receives its light from the sun, but he succeeds in shining all of the mentor's light to the world (in a certain sense he even improves the quality of the light, making it more accessible to the general public).
?????? ???? ??????? ?????? ?????, information pills ?????? ????? ????? ??? ????? ?? ????? ????? ????????? ?????? ???? ?????? ??????. ?? ????? ?? ??? ?? ???? ??????? ??????/???????.

??? ????? ?? ???????, find ??? ?? ????? ?? ??????, abortion ?? ?????. ?????, ?? ?????? ??????? ?? ??????? ????? ??????, ????? ?????? ????. ????? ??? ??????? ?"????? ????", ?????? ?????? ????? ?????? ??????.

?? ??? ??? ?? ???? ?? ???? (?? ???? ??? ?? ?? ???? ???? ????? ??????? ????, ?? ?' ??? ??? ??????? ?????? ?????? ??? ???????, ???? ???????, ???? ?????? ??????).

????? ??????? ?????? ????? ????? ???? ??? ??????, ??? ???? ?' ????. ?? ?? ?? ??? ???? ?????? ??????? ?? ???? (???, ?? ?? ????? ?????? ?? ??? ????? ?? ?????? ?? ????). ?? ??????? ??????? ?? ?? ??? ???? ???? ?????? ??? ??????? ?? ????, ?????? ??? ???? ???? ??? ??????? ??? ?? ?????.

????? ????? ????? ????? ???. ?? ?? ???? ?????, ???? ?????? ???? ???? ????? ???????, ???? ????? ?? ????.

?????? ???????, ???????? ?? ????????? ??????, ????? ???? ??????? ??????? ????, ??????, ?? ????? ?????? ?????? ?? ?????, ?? ???? ????? ????? ????. ?????? ?????? ??? ?? ????? ????? ????? ?????? (?????? ??? ???"? ????? ????????? ?? ??? ???? ????? ????), ????? ?? ???????? ???? ?????. ??? ???? ???? ????: ???? ????? (???? ????? ???? ??????, ?????? ???????? ????? ???? ????? ????) ??? ?????? ?? ???? ????? ?? ???????? ???????.

?? ??? ?? ???? ???????? ???????? ?? ????? ????-??. ??? ??? ????? ????? ?????? ?????, ??????? ?????? ??? ???? ?????. ??? ?? ????? ?????? ???"? (????? ???????) ?????? ???? ??? - ???? ???? ?? ??????? ????? ????.
?????? ???? ??????? ?????? ?????, information pills ?????? ????? ????? ??? ????? ?? ????? ????? ????????? ?????? ???? ?????? ??????. ?? ????? ?? ??? ?? ???? ??????? ??????/???????.

??? ????? ?? ???????, find ??? ?? ????? ?? ??????, abortion ?? ?????. ?????, ?? ?????? ??????? ?? ??????? ????? ??????, ????? ?????? ????. ????? ??? ??????? ?"????? ????", ?????? ?????? ????? ?????? ??????.

?? ??? ??? ?? ???? ?? ???? (?? ???? ??? ?? ?? ???? ???? ????? ??????? ????, ?? ?' ??? ??? ??????? ?????? ?????? ??? ???????, ???? ???????, ???? ?????? ??????).

????? ??????? ?????? ????? ????? ???? ??? ??????, ??? ???? ?' ????. ?? ?? ?? ??? ???? ?????? ??????? ?? ???? (???, ?? ?? ????? ?????? ?? ??? ????? ?? ?????? ?? ????). ?? ??????? ??????? ?? ?? ??? ???? ???? ?????? ??? ??????? ?? ????, ?????? ??? ???? ???? ??? ??????? ??? ?? ?????.

????? ????? ????? ????? ???. ?? ?? ???? ?????, ???? ?????? ???? ???? ????? ???????, ???? ????? ?? ????.

?????? ???????, ???????? ?? ????????? ??????, ????? ???? ??????? ??????? ????, ??????, ?? ????? ?????? ?????? ?? ?????, ?? ???? ????? ????? ????. ?????? ?????? ??? ?? ????? ????? ????? ?????? (?????? ??? ???"? ????? ????????? ?? ??? ???? ????? ????), ????? ?? ???????? ???? ?????. ??? ???? ???? ????: ???? ????? (???? ????? ???? ??????, ?????? ???????? ????? ???? ????? ????) ??? ?????? ?? ???? ????? ?? ???????? ???????.

?? ??? ?? ???? ???????? ???????? ?? ????? ????-??. ??? ??? ????? ????? ?????? ?????, ??????? ?????? ??? ???? ?????. ??? ?? ????? ?????? ???"? (????? ???????) ?????? ???? ??? - ???? ???? ?? ??????? ????? ????.

??? ???? ???????? ??? ??? ?????? ??????? ????????? ?? ???? ????? ????????.

??? ???? ???? ??"? (1944) ???????, thumb ???"?. ???? ???"? (1965) ??? ???? ???? ??? ????????? ?????? ??? ??? ????. ??? ??? ??????? ????-???? ?????????, tadalafil ???? ???? ?????? ?? ????? ?????.

??? ???????? ??? ?????? ?? ????? ???? ??????, ?????? ?? ????? ?????? ????? ?????? ????????. ?????? ????? ????? ???????? ?????? ????? ????????. ????? ?????? ??: ?? ???? ?????, ????? ?? ???? ???? (?? ?????????? ?????), ????, ???? ????????, ???? ????? ???"?, ??? ??? ????? (?? ????? ?????), ??? ?????, ????? ??????, ????. ??? ?????? ????? ????? ??? ???? ??????? ???????, ?? ?????, ??????? ????? ??????, ??? ???? ???? ??????? ??? ??????? ??????.

???????? ???????? ?? ??? ???????? ??? ????? ?????, ??? ??????? ??????? ?? ????? ?????????, ????, ?????????? ????????, ?????? ?? ???? ?? ???? ????? ?? ????? ?????? ??????? ?????? ????????. ?? ??? ???????? ?????? ??? ????? ????? ?? ???????? ??????, ???? ?? ????? ?? ??????? ???????? ????? ????? ?????, ?????? ???? ??? ????? ???? ???????? ?????.

???? ??????, ??????? ????? ?? ??????? ?? ????? ???? ?????? ?????? ?? ???, ??????? ??-??? ???????? ???????? ??-??? ???.

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