What Element Is Black Ace

L'amore dello Shabbat

Rashi, commenting on the beginning of the Torah portion of Beaalotechà, explains why which the passage of Menor following the inauguration of the Shrine by Principles.

God consoles Aron who was excluded from the inauguration of the Prince told him that his mizvà ' leolam kaiemet hi', is forever present. The opening is one-off, the instruction of Menor is eternal.

Dispel The Emet, on behalf of his grandfather, the Chidushè Harima, suggests that this can be taken literally. In fact, when the vessels were hidden sanctuary of the First prima della distruzione da parte dei Babilonesi, il Ner Maaravì, il lume centrale che miracolosamente ardeva tanto di notte che di giorno, era acceso. E così è rimasto da allora. È ancora acceso nel luogo in cui è nascosto. Nella sua ghenizà. La luce che viene posta in ghenizà , che viene nascosta, richiama immediatamente, secondo il Maestro, la luce dei sette giorni della creazione, quella luce spirituale che è stata riposta per i giusti, per il Mondo Futuro.

In questo modo lo Sfat Emet risolve anche un’apparente contraddizione del Testo che vuole tutti e sette i lumi (e non solo sei) volgersi verso ‘penè haMenorà’ il ‘Volto della Menorà’ che in genere intendiamo proprio come il lume centrale.

Per lo Sfat Emet sono tutti e sette i lumi, attraverso lo stesso lume centrale (e compreso), che si congiungono alla Luce della Creazione. Questa Luce spirituale, sebbene nascosta, filtra in particolari occasioni e specialmente nello Shabbat. E questo è quanto intenderebbe il Signore quando dice (TB Shabbat 10b) ‘ I have a good gift in my ghenizà, (in my hiding place) and his name is Shabbat '.

The root of the Shabbat overlaps with the Light of Creation and when Israel accepts the Sabbath, this spiritual light is freed from the place where it is placed. According to the Midrash it is with this same light that the Lord has lit up the night of the first Shabbat.

For this reason, the entrance of the Sabbath becomes such an important moment. With the ignition lumen, yes, but above all with the consecration of the day in prayer so that in Arvit Kiddush that revolve around the passage from Genesis that describes the Sabbath ' vaichulù'. And it focuses on the concept of consecration that the blessing of the Amidah central in almost all the rituals that introduce the prayer with the formula 'Ata Kidashta' Thou hast sanctified. All but the Italian Jews.

fact, in the Tosefta (Berachot III, 11) Rabbi Elazar son of Rabbi Zadok recalls: ' Pope prays a short prayer in the evening of Shabbat: Umeavatach, and for the love ... '

This formula, with some variations, appears in the Siddur of Saadia Gaon Rabbi, and is preserved today only in our rite. The peculiar element of this formula is the concept of love. The Sabbath is an act of Ahava, love, and Chemla, pity D. against us. The theme of holiness is so intertwined with that of love in our reading. Is this a way to ricordarci che la Torà e le mizvot, e soprattutto lo Shabbat indicano sì il valore sacro del nostro rapporto con il Divino, ma che al contempo questo rapporto si basa sull’amore incondizionato di D. nei nostri confronti ed auspicabilmente del nostro amore nei Suoi.

Ma chi è Rabbì Zadok? Rabbì Zadok è uno dei più grandi Maestri vissuti all’epoca della distruzione del Santuario. In Ghittin (56a e b) si dice che egli digiunò per quaranta anni per scongiurare la distruzione del Santuario. Quando Rabban Jochannan ben Zakai, uscito rocambolescamente dalla città si trovò davanti Vespasian asked and obtained three things: Yavne and its masters, the protection of the offspring of the House of RabbanGamliel and sending doctors to heal Rabbi Zadok. In fact, the health of Rabbi Zadok was compromised by the forty years of fasting. In that moment of epochal significance, which sadly ended the era of the sanctuary, and Israel was ferried to the era of exile, Zakai Rabban Jochannan well choose three pillars for the future. One of these is Rabbi Zadok. Rabbi Zadok is the desperate voice that reminds Israel of its responsibility (see TB Joma 23a). Rabbi Zadok is the tradition. Rabbi Zadok is the voice of someone who has the prospect of years and even silences movements such as Rabbi Eliezer and Rabbi Jeoshua (TB Kidushin 32b). Both were considered Rabi Zadok, who sits to the right of Rabban Gamliel (TJ Sanedrin I, 4).

But Rabbi Zadok is also a Coen. It is the largest among the Coanim of his era. If the moral breakdown of those days had not made the office of High Priest a joke to buy their weight in gold, perhaps he would be the High Priest. The personal tragedy of Rabbi Zadok allows him forty years before then to understand what is happening.

Interestingly that one of the only other liturgical usages of the term Ahava, love, it is in BirkatCoanim. I recite the blessing Coanim ' we have sanctified with the holiness of Aaron and hast commanded us to bless his people Israel with love. ' role in the plot of the Coens are so holy-love. Only a Coen could understand it.

Rabbi Zadok heals together and to forge Yavne Teachers of Judaism after the Sanctuary. It is the ring that binds this generation devastated (and we with them) to better days. In what was and what might have been.

Our rite, the rite of Bnei Romi , of the children of Rome , not forgot Rabbi Zadok. And for two thousand years in the city of Vespasian and his doctors have healed Rabbi Zadok, invites us to welcome the Shabbat reasoning on the sanctity, but also about love. With an ancient formula of Erez Israel, today returned to Jerushalaim from ghenizà ' Roman ' in which he had placed the Holy One, blessed be He. Of this (and much more), we should be jealously proud.

Shabbat Shalom.

(In the picture - The text of Umeavatach, come compare nel Machazor di Bologna - 1501)

What Element Is Black Ace

L'amore dello Shabbat

Rashi, commenting on the beginning of the Torah portion of Beaalotechà, explains why which the passage of Menor following the inauguration of the Shrine by Principles.

God consoles Aron who was excluded from the inauguration of the Prince told him that his mizvà ' leolam kaiemet hi', is forever present. The opening is one-off, the instruction of Menor is eternal.

Dispel The Emet, on behalf of his grandfather, the Chidushè Harima, suggests that this can be taken literally. In fact, when the vessels were hidden sanctuary of the First prima della distruzione da parte dei Babilonesi, il Ner Maaravì, il lume centrale che miracolosamente ardeva tanto di notte che di giorno, era acceso. E così è rimasto da allora. È ancora acceso nel luogo in cui è nascosto. Nella sua ghenizà. La luce che viene posta in ghenizà , che viene nascosta, richiama immediatamente, secondo il Maestro, la luce dei sette giorni della creazione, quella luce spirituale che è stata riposta per i giusti, per il Mondo Futuro.

In questo modo lo Sfat Emet risolve anche un’apparente contraddizione del Testo che vuole tutti e sette i lumi (e non solo sei) volgersi verso ‘penè haMenorà’ il ‘Volto della Menorà’ che in genere intendiamo proprio come il lume centrale.

Per lo Sfat Emet sono tutti e sette i lumi, attraverso lo stesso lume centrale (e compreso), che si congiungono alla Luce della Creazione. Questa Luce spirituale, sebbene nascosta, filtra in particolari occasioni e specialmente nello Shabbat. E questo è quanto intenderebbe il Signore quando dice (TB Shabbat 10b) ‘ I have a good gift in my ghenizà, (in my hiding place) and his name is Shabbat '.

The root of the Shabbat overlaps with the Light of Creation and when Israel accepts the Sabbath, this spiritual light is freed from the place where it is placed. According to the Midrash it is with this same light that the Lord has lit up the night of the first Shabbat.

For this reason, the entrance of the Sabbath becomes such an important moment. With the ignition lumen, yes, but above all with the consecration of the day in prayer so that in Arvit Kiddush that revolve around the passage from Genesis that describes the Sabbath ' vaichulù'. And it focuses on the concept of consecration that the blessing of the Amidah central in almost all the rituals that introduce the prayer with the formula 'Ata Kidashta' Thou hast sanctified. All but the Italian Jews.

fact, in the Tosefta (Berachot III, 11) Rabbi Elazar son of Rabbi Zadok recalls: ' Pope prays a short prayer in the evening of Shabbat: Umeavatach, and for the love ... '

This formula, with some variations, appears in the Siddur of Saadia Gaon Rabbi, and is preserved today only in our rite. The peculiar element of this formula is the concept of love. The Sabbath is an act of Ahava, love, and Chemla, pity D. against us. The theme of holiness is so intertwined with that of love in our reading. Is this a way to ricordarci che la Torà e le mizvot, e soprattutto lo Shabbat indicano sì il valore sacro del nostro rapporto con il Divino, ma che al contempo questo rapporto si basa sull’amore incondizionato di D. nei nostri confronti ed auspicabilmente del nostro amore nei Suoi.

Ma chi è Rabbì Zadok? Rabbì Zadok è uno dei più grandi Maestri vissuti all’epoca della distruzione del Santuario. In Ghittin (56a e b) si dice che egli digiunò per quaranta anni per scongiurare la distruzione del Santuario. Quando Rabban Jochannan ben Zakai, uscito rocambolescamente dalla città si trovò davanti Vespasian asked and obtained three things: Yavne and its masters, the protection of the offspring of the House of RabbanGamliel and sending doctors to heal Rabbi Zadok. In fact, the health of Rabbi Zadok was compromised by the forty years of fasting. In that moment of epochal significance, which sadly ended the era of the sanctuary, and Israel was ferried to the era of exile, Zakai Rabban Jochannan well choose three pillars for the future. One of these is Rabbi Zadok. Rabbi Zadok is the desperate voice that reminds Israel of its responsibility (see TB Joma 23a). Rabbi Zadok is the tradition. Rabbi Zadok is the voice of someone who has the prospect of years and even silences movements such as Rabbi Eliezer and Rabbi Jeoshua (TB Kidushin 32b). Both were considered Rabi Zadok, who sits to the right of Rabban Gamliel (TJ Sanedrin I, 4).

But Rabbi Zadok is also a Coen. It is the largest among the Coanim of his era. If the moral breakdown of those days had not made the office of High Priest a joke to buy their weight in gold, perhaps he would be the High Priest. The personal tragedy of Rabbi Zadok allows him forty years before then to understand what is happening.

Interestingly that one of the only other liturgical usages of the term Ahava, love, it is in BirkatCoanim. I recite the blessing Coanim ' we have sanctified with the holiness of Aaron and hast commanded us to bless his people Israel with love. ' role in the plot of the Coens are so holy-love. Only a Coen could understand it.

Rabbi Zadok heals together and to forge Yavne Teachers of Judaism after the Sanctuary. It is the ring that binds this generation devastated (and we with them) to better days. In what was and what might have been.

Our rite, the rite of Bnei Romi , of the children of Rome , not forgot Rabbi Zadok. And for two thousand years in the city of Vespasian and his doctors have healed Rabbi Zadok, invites us to welcome the Shabbat reasoning on the sanctity, but also about love. With an ancient formula of Erez Israel, today returned to Jerushalaim from ghenizà ' Roman ' in which he had placed the Holy One, blessed be He. Of this (and much more), we should be jealously proud.

Shabbat Shalom.

(In the picture - The text of Umeavatach, come compare nel Machazor di Bologna - 1501)

Beautiful Agony Trailer

La maternità è della Lettura

Come noto a Shavuot si usa mangiare chala , milk. This use is explained by the Mishnah Berurà with the fact that once you have received the rules of Kashrut was much easier to prepare a meal of milk products.

According to others (so I heard from Rav Mordechai Elon shlita) there is a Remez , an allusion to the fact that in the three times it appears in the Torah prohibition against eating meat and milk that is in conjunction with the precept to present the first fruits - then on to Shavuot. This allusion has always intrigued me. I've never been clear why focus sul latte che compare nel verso tanto quanto la carne.

Mi sembra che lo si possa spiegare sulla base della discussione che compare alla pagina 4a del trattato di Sanedrhin. La ghemarà cerca di chiarire il concetto di em lamikrà ed em lamasoret. Em - mamma, è generalmente attribuito a ciò che è importante. Mikrà è il modo in cui una parola della Torà si legge, mentre Massoret - tradizione è il modo in cui la si scrive. La domanda è cosa ha la precedenza (nella lingua del Talmud chi detiene ‘la maternità ’): il modo in cui si scrive o il modo in cui si legge?

I Maestri della Mishnà concordano che tanto il modo in cui una parola si scrive che il modo in cui si legge, vengono dal Sinai. La domanda è cosa conta di più al fine dell’interpretazione del Testo. Si deve infatti ricordare che a volte una parola non si legge esattamente come è scritta. A volte essa è scritta in forma difettiva. A volte invece c’è una lettera apparently superfluous and so on. What is original? Who owns the ' maternity '?

The discussion is somewhat unraveled - as often happens - from the extreme case. The case in which the writing ( massoret ) lends itself to different readings ( mikro ) of which only one valid. The extreme case in question is our own verse that prohibits meat and milk in which the root ' chet , lamed , bet 'can be read as' chalav ' - milk - as ' chelev ' - fat. Tradition tells us that we read chalav, milk Halacha and its consequences, and this proves that ' lamikrà yesh em ', that' maternity ' is reading ' - namely that follow the reading.

Rabbi Meir Abulafia, the Yad Rama , explains why the tradition of writing is called 'em lamassoret ' is due to the fact that this is conosciuta da pochi esperti: gli scribi che ricevono la tradizione dai propri maestri. Al contrario la mikrà - la lettura - è retaggio di tutto il pubblico che legge o che ascolta la lettura della Torà.

La parola chalav, latte diviene allora l’archetipo della supremazia della lettura sulla scrittura, della oralità della Torà rispetto al modo in cui viene scritta. Insomma della supremazia della Torà Orale sulla Torà Scritta. Senza la Torà Orale, senza i Maestri, non sapremmo nemmeno come si legge la Torà. And at the same time, the writing is for a few scribes experts, reading is for everyone.

We can then understand fully how Hillel changed to read the letters that he wanted to convert to that kind without being willing to accept the oral law, and taught him to read. They said, 'but how? Yesterday you told me that was the letter Alef!? 'Yesterday you trusted, now you do not trust?' Hillel said. Without converting the Hillel could not know how to pronounce the letters. Without the tests would not know how to read.

We can better appreciate this ancient use in the day when the Torah was given invites us to return to that chalav that milk (and not chelev , fat) only because the ' motherhood and reading '.

Moadim LeSimchà

Beautiful Agony Trailer

La maternità è della Lettura

Come noto a Shavuot si usa mangiare chala , milk. This use is explained by the Mishnah Berurà with the fact that once you have received the rules of Kashrut was much easier to prepare a meal of milk products.

According to others (so I heard from Rav Mordechai Elon shlita) there is a Remez , an allusion to the fact that in the three times it appears in the Torah prohibition against eating meat and milk that is in conjunction with the precept to present the first fruits - then on to Shavuot. This allusion has always intrigued me. I've never been clear why focus sul latte che compare nel verso tanto quanto la carne.

Mi sembra che lo si possa spiegare sulla base della discussione che compare alla pagina 4a del trattato di Sanedrhin. La ghemarà cerca di chiarire il concetto di em lamikrà ed em lamasoret. Em - mamma, è generalmente attribuito a ciò che è importante. Mikrà è il modo in cui una parola della Torà si legge, mentre Massoret - tradizione è il modo in cui la si scrive. La domanda è cosa ha la precedenza (nella lingua del Talmud chi detiene ‘la maternità ’): il modo in cui si scrive o il modo in cui si legge?

I Maestri della Mishnà concordano che tanto il modo in cui una parola si scrive che il modo in cui si legge, vengono dal Sinai. La domanda è cosa conta di più al fine dell’interpretazione del Testo. Si deve infatti ricordare che a volte una parola non si legge esattamente come è scritta. A volte essa è scritta in forma difettiva. A volte invece c’è una lettera apparently superfluous and so on. What is original? Who owns the ' maternity '?

The discussion is somewhat unraveled - as often happens - from the extreme case. The case in which the writing ( massoret ) lends itself to different readings ( mikro ) of which only one valid. The extreme case in question is our own verse that prohibits meat and milk in which the root ' chet , lamed , bet 'can be read as' chalav ' - milk - as ' chelev ' - fat. Tradition tells us that we read chalav, milk Halacha and its consequences, and this proves that ' lamikrà yesh em ', that' maternity ' is reading ' - namely that follow the reading.

Rabbi Meir Abulafia, the Yad Rama , explains why the tradition of writing is called 'em lamassoret ' is due to the fact that this is conosciuta da pochi esperti: gli scribi che ricevono la tradizione dai propri maestri. Al contrario la mikrà - la lettura - è retaggio di tutto il pubblico che legge o che ascolta la lettura della Torà.

La parola chalav, latte diviene allora l’archetipo della supremazia della lettura sulla scrittura, della oralità della Torà rispetto al modo in cui viene scritta. Insomma della supremazia della Torà Orale sulla Torà Scritta. Senza la Torà Orale, senza i Maestri, non sapremmo nemmeno come si legge la Torà. And at the same time, the writing is for a few scribes experts, reading is for everyone.

We can then understand fully how Hillel changed to read the letters that he wanted to convert to that kind without being willing to accept the oral law, and taught him to read. They said, 'but how? Yesterday you told me that was the letter Alef!? 'Yesterday you trusted, now you do not trust?' Hillel said. Without converting the Hillel could not know how to pronounce the letters. Without the tests would not know how to read.

We can better appreciate this ancient use in the day when the Torah was given invites us to return to that chalav that milk (and not chelev , fat) only because the ' motherhood and reading '.

Moadim LeSimchà