Matza-coated Mitzraim

Do we indeed leave Egypt this year or we just adorn our personal Mitzraim with a pretty Pesach theme?
The picture here is the unfortunate symbol of many Seders that might be conducted this year… Kosher-style, mehadrim min mehadrim, comfortably staying in personal bondage… Untouched pyramids of slavery coated with matza…

or

we can really make a difference in our lives…

by truly changing and Leaving Egypt for Good

The choice is ours.

We can really learn how to effect the Tikkun by eating at the Pesach Seder

and look deeper into The Kabbalistic Psychology of Pesah

We can learn Pesach Korbanot, Mishnayot and Zohar

or Follow 15 Step Program The Passover Seder

We have all the tools… The Choice is OURS

Energy · Kabbalah · Pesach · Sefirot · Tefillah · Torah · Zohar

Pesah Week Meditations

Translated and compiled by Rav Rahmiel Drizin:

Alef”Taf ; — The day of the week on which the first day (Alef) of Pesah takes place will also be the day of the week when Tisha Be’Av occurs. “With matzot and merorim (bitter articles) they should eat it” connects the matzoh of Pesah to Tisha Be’Av, a day of mourning, the most bitter day of our year.

Beit”Shin :— The second day (Beit) of Pesah will be the day when : Shavuot falls.

Gimmel”Reish — The third day (Gimmel)  of Pesah will be the day when first day of Rosh Hashanah takes place.

Daled”Kof — The fourth day (Daled) of Pesah will be the day of Kriat haTorah,

which is Simhat Torah, when we conclude the annual cycle of Torah reading and start again from the beginning.

Hei”Tzaddik — The fifth day (Hei) of Pesah is the day of Tzom, the fast of Yom Kippur.

Vav”Pei — The sixth day (Vav) of Pesah is the day on which 5 Purim has taken place a month earlier (in Adar). It is necessary to know what day Purim took place the month before in order to calculate the day of Lag BaOmer since Lag BaOmer and Purim always occur on the same day of the week.

Meditation for 15 Nissan: 1st Day of Pesah

We start with Alef”Taf — The day of the week on which the first day (Alef) ! of Pesah

takes place will also be the day of the week when  Tisha Be’Av occurs. “With matzot and

merorim (bitter articles) they should eat it” connects the matzoh of Pesah to Tisha Be’Av, a day

of mourning, the most bitter day of our year.

We read in the Haggadah right before the “Egyptian Hallel”:

He [Gd] took us from slavery to freedom,

from sorrow to joy,

and from mourning to festivity,

and from deep darkness to great light

and from bondage to redemption

So at our time of greatest joy, when we left Egypt, we recall our pain. It is sort of like a coin. On the one side there is the revealed good which we celebrate. On the other there is the pain of bitter times. But this is the same coin! These bitter times we are told are really concealed good. As it is said, Gam Zu LeTovah…this too is for the good.

Our job, perhaps is to keep flipping the coin to make sure we realize that when things seem bad, that they can become good in an instant. On Tisha Be’Av we sing a Kinnot/lamentation of unknown authorship, following the Alef-Bet that has been used to connect the ; Tav of Tisha Be’Av to the ! Alef first day of Pesah:

A fire of elations burns within me, when I recall in my heart what happened,

when I went forth from Egypt (in triumph);

But I will arouse lamentations so that I remember what really occurred,

when I went forth from Jerusalem (in chains)

Complete Pesah Week Meditations in PDF

Pesach Reading from the Zohar

Many Sefardi Haggadot list this to be read before Maggid. The following (26th) commandment is to relate the praise of the exodus from Egypt, whichis incumbent upon every person always to relate these praises. We have explained thatevery person who relates the exodus from Egypt and rejoices when relating that account isdestined to rejoice with the Shekhinah in the World to Come, which is joy from all sides.For such is a person who rejoices in his Master, and the Holy One, blessed be He, rejoicesin his story.     At that time, the Holy One, blessed be He, gathers His whole retinue, and says to them:’Go and listen to the account of My excellency that My children are relating, rejoice in Myredemption.’ At that time, they all gather and come and join with Yisrael to hear the storyof the praise. They rejoice with the joy of the deliverance by their Master, and come tothank and praise the Holy One, blessed be He, for all these miracles and mighty deeds, andthank Him for the Holy Nation that He has on earth that rejoices in the joy of thedeliverance of their Master.   Then His strength and power are increased above. By their recounting, the children ofYisrael give power to their Master, like a king whose strength and power are increasedwhen his strength is praised and he is acknowledged. All fear him and his glory rises aboveall of them. Therefore, it is incumbent to praise and relate this story, as we learned.Similarly, it is the duty of every person to relate before the Holy One, blessed be He, andpublicize the miracle among all these miracles that He did.     One may ask why it is obligatory; does not the Holy One, blessed be He, know everything,everything that was and will be in the future? And wherefore this publicity before Him ofwhat He did, if He knows? Surely one has to make the miracle known and relate beforeHim all that He did, because these words ascend and all the company above gather and seethem, and give thanks before the Holy One, blessed be He, and His glory rises over themabove and below.   It is the same with he who relates and enumerates his sins, of everything that he did. If youask why this is necessary, it is because the Accuser is constantly before the Holy One,blessed be He, in order to recount and seek retribution for the sins of people, and todemand Judgment against them. However, when the person enumerates each and everyone of his sins beforehand, he does not leave any pretext to the Accuser to exploit. And theAccuser can not demand any Judgment against him, for he always demands Judgmentfirst, and afterwards enumerates and accuses. Therefore, the person should take his owninitiative before the Accuser and enumerate his own sins.   As soon as the Accuser sees this, he has no pretext to complain against him, and then takesleave from him entirely. If he repents, well, but if not, the Accuser rests on him and says:’So and so who came before you unashamedly, he kicked his Master, his sins are such andsuch.’ Therefore, it is advisable that a person be careful in all this, so that he should beconsidered a faithful servant before the Holy One, blessed be He.LaShon Hakamim (Vol 1, p. 171) suggests this learning upon one’s table during the meal in apleasant voice, which consists of collections from the Holy Zohar.Peace to you Holy Holiday!  Peace to you Holy Hag!  Peace to you Holy Guest!  You arecalled Holy!  You are an appointed time called Holy.  You are crowned and desired.  Andyou  are sanctified and praised with joy.  You are considered the deep of the depths.  Riverscome and flow from you.  And Yisrael  who are called Holy  receive you with glowing facesin joy and in praise.  They appoint you and prepare for you a rich feast.  They set theirtables with complete preparation and beautiful vessels. This is the joy and praise to theHoly One Blessed be He.The Holiday of Pesah corresponds to the right arm. How beloved and precious are you! On you Yisrael went out from a foreign domain to that of a Holy supervision. On you itsays ” For seven days leavening shall not be found in your homes.”  The bread is calledMatzah,  for it subdues and subjugates; namely, it chases away the evil ones of all sides andmakes a quarrel with them, just as the name Shadai of the mezuzah chases away the evilspirits and demons that are at the gate. So, too, Matzah chases them away from all thedwellings of holiness, and makes a quarrel and a fight with them. How beloved are your days which are days of joy! These days rise to the the supernalhonor.  In you is the joy of Yisrael who rejoice in the redemption of their Master. In youYisrael praises the might of the Holy One blessed is He and gives strength to above.  In youthe Holy One blessed be He rejoices  in His story  and praise.On you Yisrael eats the food of healing.  On you they eat matzah which is the curative toaid in coming into and knowing the secret of Faith.  This is the bread of wisdom in whichYisrael receives the supernal wisdom of the Torah and brings them on Her path.  On youall Yisrael needs to guard and protect from Hametz and leavening at all times.  And alltheir food and drink all are protected.

Complete Pesach reading from the Zohar in PDF

Seder Korban Pesah: The Order of the Pesah Offering

Mishnayot Pesahim

Ari'zal · Kabbalah · Meditation · Moed · Pesach · Torah · Zohar

The following is short story about the life of Arizal from Sefer Yitgaber KeAri

written by Rabbi Mosheh Miller:

The Holy Ari

Rabbi Yitzhak Luria was undisputedly the greatest practitioner and expounder of Kabbala since Rabbi Shimon bar Yochai, author of the Zohar. Rabbi Yitzchak Luria founded a new school in Kabbalistic thought, known as “the system of the Ari.”

Rabbi Yitzhak Luria ben Shlomo Ashkenazi, whose father was related to the famous Maharshal,

was born in the Old City of Jerusalem in 5294 (1534) in what is now the Old Yishuv Court Museum, and passed away on the 5th of Av 5332 (1572 CE). He is buried in the Old Cemetery of Safed, where tens of thousands make the pilgrimage to his graveside every year.

Rabbi Yitzhak Luria is commonly known as the Ari, an acronym standing for Elo-ki Rabbi Yitzhak, the G-dly Rabbi Isaac. No other master or sage ever had this extra letter aleph, an abbreviation for Elo-ki [G--dly] prefacing his name. This was a sign of the esteem in which his contemporaries held him. Later generations, fearful that this appellation might be misunderstood, substituted Ashkenazi, his family name, for the aleph, indicating that his family had originated in Germany, as indeed it had. Alternatively, some explain that the aleph stands for Adoneinu, “our master.” To this day among Kabbalists, Rabbi Yitzhak Luria is only referred to as Rabbeinu HaAri,

HaAri HaKadosh (the holy Ari), the Ari (which also means “lion”), or the Arizal (the Ari, of blessed memory).

The following story is told about the birth of the Arizal:

There was once a very pious scholar living in Israel, named Rabbi Shlomo Luria… One day he remained in the Study Hall alone, learning, when Elijah the Prophet appeared to him and said, “I have been sent to you by the Almighty to bring you tidings that your wife shall conceive and bear a child, and that you must call him Yitzhak (Isaac). He shall begin to deliver Israel from the kelipo [husks, forces of evil]. Through him numerous souls will receive their tikun (rectification). He is also destined to reveal many hidden mysteries in the Torah and to expound on the Zohar. His fame will spread throughout the world. Take care therefore that you not circumcise him before I come to be the Sandak [who holds the child during the circumcision ceremony].”

He finished speaking and disappeared. Rabbi Shlomo Luria went home but did not reveal this secret to anyone, even his to wife. When the Ari was born, the house was filled with light, and on the eighth day, he was brought to the synagogue to be circumcised. His father searched everywhere to see if Elijah had come as promised, but he did not see him. Everyone was urging the father to proceed, but he replied that not all the guests had yet arrived.

An hour went by, but Elijah still did not come. Then he thought bitterly to himself: My sins must have prevented him from fulfilling his promise. But as he was crying, Elijah appeared and said, “Do not cry, servant of Hashem. Draw near unto the altar and offer your son as a pure sacrifice dedicated entirely to Heaven. Sit on my chair and I shall sit upon you.” Whereupon, invisible to everyone present except Rabbi Shlomo, Elijah sat on his lap, received the child with both hands and held him during the entire circumcision. Neither the mohel nor those assembled saw anything but the father holding his baby. After the circumcision, he again promised Rabbi Shlomo that the child would bring great light to the entire world, and then he disappeared.

When the Ari was still a child, Rabbi Shlomo passed away. In 1541, unable to support the family, the Ari’s mother, with her family, traveled to Egypt, where the family lived with her brother, Mordechai Frances, a wealthy tax collector. The boy’s brilliance continued to shine in pilpul [Talmudic dialectic] and logic. Rabbi David ben Zimra (Radbaz) taught the Ari both the revealed and concealed aspects of the Torah. The Ari also studied under Rabbi Betzalel Ashkenazi, the author of Shittah Mekubetzet.

By the time the Ari was fifteen, his expertise in Talmud had equaled or surpassed that of all the sages in Egypt. At this age, he married his uncle’s daughter, and then spent the next six years in intensive study with Rabbi Betzalel Ashkenazi. It was around this time that a copy of one volume of the Zohar came into his hands. He studied the Zohar in seclusion for another six years. He then isolated himself completely in house near the Nile for another two years. He remained alone, not speaking to any human being throughout the week. He would return home on the eve of Shabbat, just before dark. But even at home, he would not utter a word, even to his wife. When it was absolutely necessary for him to say something, he would say it in the least possible number of words, and then, he would speak only in the Holy language–Hebrew. The Ari and his wife had a number of children, including a son named Moshe, who passed away at a young age, and a daughter, who married the son of Rabbi Yosef Caro. Details are sketchy regarding his other children.

He continued to progress in this manner until he was worthy of Divine inspiration (Ruach HaKodesh). On numerous occasions, Elijah the prophet revealed himself and taught the Ari the mysteries of the Torah. Every night his soul ascended into the heavenly realms. Troops of angels would greet him to safeguard his way, bringing him to the heavenly academies. These angels would ask him which academy he chose to visit. Sometimes it would be that of Rabbi Shimon bar Yochai, and other times he would visit the heavenly academies of Rabbi Akiva or Rabbi Eliezer the Great. On occasion he would also visit the heavenly academies of the ancient prophets.

In 5330 (1570 CE), after he had attained an extremely exalted rung of holiness in Egypt, Elijah told him the time had come to move to Safed, a city in the Galilee in the north of Israel. There, he would meet Rabbi Chaim Vital, the man to whom he was destined to transmit the keys to the ancient knowledge.

When he first arrived in Safed, the Ari zal joined the circle of students who studied Kabbala under Rabbi Moshe Cordovero (Ramak). His discipleship was short-lived for the Ramak passed on soon afterwards.

After the passing of the Ramak, the Ari began teaching Kabbala. The Radbaz, who had also settled in Safed, warned him not to teach Kabbala in public. However, later the Radbaz recanted, after receiving a sign from Heaven that he had erred in his ruling. (Some say that Elijah the prophet himself visited the Radbaz and revealed to him that he had erred). Soon a group of the leading kabbalists in Safed gathered around him, among them Rabbi Chaim Vital, who became his chief disciple.

Rabbi Chaim Vital writes in the Introduction to Shaar HaHakdamot:

The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud, Pilpul, Midrash, Agada, Maaseh Bereishit and Maaseh Merkava. He was expert in the language of trees, the language of birds, and the speech of angels. He could read faces in the manner outlined in the Zohar (vol. II, p. 74b). He could discern all that any individual had done, and could see what they would do in the future. He could read people’s thoughts, often before the thought even entered their mind. He knew future events, was aware of everything happening here on earth, and what was decreed in heaven.

He knew the mysteries of gilgul [reincarnation], who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in ancient times.

Together/from these departed souls, he studied the true mysteries. From a person’s scent, he was able to know all that he had done. (See Zohar, Yenuka vol. III p. 188a). It was as if the answers to all these mysteries lay dormant within him, waiting to be activated whenever he desired. He did not have to seclude himself to seek them out.

All this we saw with our own eyes. These are not things that we heard from others. They were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition against these arts.

Instead, it came automatically, as a result of his saintliness and asceticism, after many years of study in both the ancient and the newer Kabbalistic texts. He then increased his piety, asceticism, purity and holiness until he reached a level where Elijah would constantly reveal himself to him, speaking to him “mouth to mouth,” teaching him these secrets. This is what happened to Raavad, as Recanti states.

Although complete prophecy no longer exists, Ruah Hakodesh is still here, manifest via Elijah. It is as Elijah the Prophet taught his students, commenting on the verse, “Devorah was a prophetess,”

(Shoftim 4:4): “I call heaven and earth to bear witness, that any individual man or woman, Jew or gentile, freeman or slave, can have Ruah HaKodesh bestowed upon him. It all depends on his deeds.”

The Arizal himself wrote relatively little. From his own hand we have novellae on two Talmudic tractates. These have been included in his teacher’s “Shittah Mekubetzet.” His writings in Kabbala were included in Rabbi Chaim Vital’s Etz Chaim and are marked by Rabbi Chaim with the preface “found written in manuscript.” There is also a commentary on a small section of the Zohar and a few hymns for the Sabbath from the master himself. The bulk of his teachings were recorded by his disciples, in numerous works, primarily by Rabbi Chaim Vital. His disciples also recorded his customs in a work known as “Shulchan Aruch HaAri” published in Venice 5440 (1680 CE).

The teachings of the Ari were afforded the status of a Rishon [primary authority]. Every custom of the Ari was scrutinized, and many were accepted, even against previous practice. The Magen Avraham (Rabbi Avraham Gombiner, 5395-5443 / 1635-1683 CE) accepts many of the Ari’s customs as legally binding. In deciding disputes that had remained unresolved for centuries, he often cites the Ari’s custom as the final authority.

Included in the main students of the Ari are Rabbi Chaim Vital (Calabrese), Rabbi Yisrael Sarug, Rabbi Shmuel Ozida (author of Midrash Shmuel), Rabbi Yitzchak Cohen, Rabbi Masud HaMaaravi, and Rabbi Gedalia. Even among these select few, only Rabbi Chaim Vital was permitted in his master’s lifetime to write down the Ari’s teachings.

continuation in  Sefer Yitgaber KeAri

Ari'zal · Ben Ish Hai · Elijah the Prophet · Kabbalah · Meditation · Prayer · Rabbi Chaim Vital · Rav Shimon bar Yochai · Ruach HaKodesh · Sefer Yitgaber KeAri · Tikkun · Tikkun HaYesod · Torah · Tzaddik · Zohar

The Tikkun of the Ben Ish Hai for Erev Rosh Hodesh

Translated by

Rahmiel Hayyim Drizin

Revised Tammuz 5770

Table of Contents

Hakdama/Introduction……………………………………………………………..2

Article by Rabbi Ariel Bar Tzaddok…………………………………………….3

Viddui…………………………………………………………………………………….7

Mishnayot……………………………………………………………………………….7

Gemara………………………………………………………………………………….22

Midrash…………………………………………………………………………………28

Zohar

Volume I……………………………………………………………………………….33

Volume II………………………………………………………………………………35

Volume III……………………………………………………………………………..51

Tikkun Yom Erev Rosh Hodesh………………………………………………….71

Tikkun Leil Rosh Hodesh…………………………………………………………..81

Verses to be said in the place of Tikkun Rahel………………………………84

Hakdama/Introduction

Rosh Hodesh, the New Moon of the New Jewish Month, is a time of renewal, both of body and spirit. The day before is practiced as an ancient tradition as a Yom Kippur Katan –a mini Day of Atonement–where many fast and say prayers of penitence. It is a tremendous opportunity to review the past month’s activities, admit one’s miss-takes, regret doing

them, and pledge to try to not repeat them in the upcoming month. Rabbi Yosef Hayyim of Bagdad, the Ben Ish Hai, has compiled a series of readings in his Sefer Mishmeret HaHodesh, some 95% of which is translated below. All of these selections were chosen with his brilliant intuition to help us proceed from one month to the next. If one choses to fast, the fast must be accepted before dusk on the night of Erev Rosh Hodesh.

The fast reduces one’s fats and blood in the same manner as these substances were offered upon the altar in the Temple through the sacrifices. The readings below can all be read after Midnight, or during the day of Erev Rosh Hodesh. It is our prayer that they lead you to personal renewal, spiritual reinvigoration, and holistic rededication to sacred mission.

See the translated The Tikkun of the Ben Ish Hai for Erev Rosh Hodesh

Here are other compilations, translations and original Torah

by HaRav Rahmiel Hayyim Drizin

Ben Ish Hai · Chatzot · Hollistic · Kabbalah · Midrash · Mishmeret HaHodesh · Mishna · Moed · New Moon · Prayer · Rabbi Haim Vital · Rabbi Yosef Hayyim · Rosh Hodesh · Sefirot · Tefillah · Tikkun · Torah · Yom Kippur · Yom Kippur Katan · Zohar

SpringBoard - always bounce back

Last posting we talked about the fact, that spiritual descent (which obviously causes emotional, mental and other “falls”) is necessary for the ascent that follows it.

The dynamic works exactly like a springboard – you always swing down in order to jump up.

It would be a mistake to think that we need some other external “positive energy” to swing us up.

The very momentum of descent should be used to ascend – that’s the core principle!

Again this can be illustrated in the springboard example – the very energy of the down swing is propelling us up – if we are ready to use it.

What is required of us is only to learn how to detect the start in upward move, connect to it, harness it and ride it as high up as it goes!

Now the practical part – how do we actually turn around?

First of all we need to understand that there is no harm in trying to turn around at any moment

- usually we can’t even conceive the idea of a turnaround while we are in a state of a free fall.

The fact that we are able to contemplate the thought of bouncing back means that the window of opportunity to do it is NOW!

It’s always best to catch the very first chance for the spring up. If we miss the first one, there will be the next, but it is going to be lower and the second one won’t let us jump back as high as the first one.

Once we realize that NOW is the moment, we should start DOING something that brings us UP. The actual practice can be very different for every person. Among general techniques that have intrinsic holiness and, hence, work for many people, are Tefillah (prayer), reading Tehillim, going to a Mikvah (if it is appropriate for our situation), learning Torah and more. (Torah learning can be very powerful tool if one knows how to engage the heart, not only the head).

Listening to the favorite upbeat music can be very powerful consciousness changer

(avoid negative dark music that can sent you flying way lower).

There is a pitfall in this situation however:

Since we have a lot of kinetic energy from the downward movement, we might be subconsciously tempted to release it in unproductive ways.

Typical things we frequently do in that situation:

Using eating, drinking, gambling and even drugs as an outlet for relieve

(The list here can run unfortunately long, those are just some examples).

This might even take a seemingly innocent form as eating lots of chocolate to feel a bit better.

I’m actually pro-chocolate, however I prefer to eat it in different circumstances, for Oneg Shabbat (enhancing pleasure of Shabbat)  for example .

In general, we should avoid resorting to lower-level pleasures – this only dumps the accumulated energy “into the ground”.

While the process may make you feel a little bit relieved for a short time (since the discharged energy doesn’t create the “downswing” pressure any more), it’s a dead end, since the turnaround does not happen, nothing constructive is accomplished and we get stuck with lower energy level in the “down” state.

Spilling negative emotions on someone.

While this may feel like a release, the energy is re-routed towards negative means creating unpleasant reality in our present and future.

Feeling the energy pressure can create very unpleasant feeling, however we need to recognize it as the moment of opportunity. This is the moment when we can call to Hashem in the manner beautiful Psalm 130 is teaching:

From the depths I called you Hashem (Psalm 130:1).

Interestingly the Psalm 130 is among others called “Psalm of Ascents” – Shir Hamaalot.

May Hashem always help us to find the right steps for the Ascent! And if we don’t see the steps we only need to ask Him to reveal us the way up, the “how to” of the upward swing, since the persistent Tefillah can achieve anything!

Shabbat Shalom!

ascent · chocolate · consciousness · Energy · HASHEM · Ish Tam · Mikvah · Oneg · Prayer · Psalm · Shabbat · springboard · subconscious · Tefillah · Tehillim · Torah

Torah Scroll

This is Shavuot Learning Compilation
by HaRav Rachmiel Hayyim Drizin:

Dear Teachers, students, readers, friends!

Enclosed please find a veritable buffet of Shavuot treats, for the first time compiled in English to this author’s knowledge. The Torah is likened to milk, and our prayer is that the materials here are nourishing to your mind and your soul. Here we have provided:

(1) The translation of the Ben Ish Hai’s Zohar collection to be learned at the Shavuot meals;
(2) The Order of the Tikkun Leil Shavuot and intentions for Mikvah and the morning meal;
(3) The translation of the Ben Ish Hai’s Request to be said after learning the Tenakh, which sections may be repeated at the morning meal with #1 above;
(4) The translation of the 613 mitzvot read after the Tenakh sections;
(5) The Eyn Yaakov Shabbat 86-89 for Shavuot translated;
(6) The Midrash Rabbah Parshat Yitro translated; and
(7) The translations of the Zohar sections read after this, plus the original text for
-Emor 97
-Beresheet 8
-Mishpatim 122

As a brief introduction, the Ari’zal writes that one who does not sleep the night of Shavuot and toils in Torah is assured to live out the year and no harm will occur to him. Shulhan Arukh with Mishnah Brurah 494:1 There is a compilation of torah learning known as “Tikkun Lay’l Shavuot” which has the Zohar and the writings of The Ari’zal as its source, and many have the minhag to say/learn this on Shavuot night. Kaf Hachaim 106:7, Lev Dovid L’Hachidah. This compilation can be purchased at most Hebrew Book stores. We follow the Sefardic custom. Traditional Kabbalah holds that women should not say the “Tikkun Lay’l Shavuot”. However, some say that a woman who counted all the days of Sefirat Ha’omer may learn the portions of the Tikkun which are from Tanakh. S’U Rav Poalim 1SY:9, Kaf HaHaim 106:8

The 24 books of the Torah correspond to the 24 adornments we prepare for the Bride (us Jewish people) for our marriage with Gd under the Huppah (Mount Sinai) with our Ketuba (the Torah). [see below]They are listed in Isaiah 3:18-24 and are: shoe-bells, head scarves, moon-shaped ornaments, necklaces, bracelets, veils, bonnets, leg bands, hair ties, brooches, earrings, rings, nose rings, robes, shawls, kerchiefs, pouches, mirrors, linens, turbans, claps, belts, coiffure, and ornamental belt. We read a portion from each book to bedeck the Bride, which is her Tikkun–repair, hence the name Tikkun Lay’l Shavuot.

It is said that all were healed from the venom of the Garden of Eden Serpent when the Torah was received.

Guess what? The Torah is received anew every year. And if you are present and have learned the Tikkun, you have done a good start to heal yourself in the 24 areas corresponding to the 24 garments. By clothing the Bride we are healing ourselves. Even though it may not manifest externally, Kol Yisrael–the collective soul of Israel–is a very different creature after this Wednesday morn.

Blessings on a night of renewed Torah: the Torah of the body, the Torah of the mind, the Torah of the soul.

For the elevation of the soul of my father Shmuel ben Mosheh Yaakov, the complete healing of body and soul for Devorah Ester Bat Hayyah, and the Yom Huledet Samayah (Shavuot) of Malkah Ester bat Rivka.

Rahmiel Hayyim Drizin
Sivan 5770

Here is another good Reading for Shavuot by Sarah Schneider

Beautiful 1-minute video by LazerBeams

Ari'zal · Garden of Eden · Jewish · Kabbalah · Moed · Prayer · Sefirat Ha'omer · Shavuot · Tikkun · Torah · Zohar

What is a Secret and Kabbalah learning

We all hear about secrets – secrets of ancient wisdom, secrets of Kabbalah, people promising to open and reveal the secrets, people keeping secrets… What is the real secret of a “Secret” ?

“Secret” is not an information that is hidden by other people or circumstances – it is information which is hidden because it is not understood.

Secret is not understood because of the lacking of level or state of consciousness necessary to grasp the particular concept about the reality. This makes pure intellectual learning and analysis of deep Kabbalistic concepts completely useless. A person is getting an illusion that he is learning, however he has no ability to understand what his mind is recording.

This is one of the reasons Jewish tradition required men to master the Talmud before starting to learn the Kabbalah – they had to develop their consciousness before starting with deeper levels of Torah learning. However if they learned Gemorra mechanically, ignoring the aggadic parts (that are intertwined with legalistic material to develop the right-brain thinking), they will continue to learn the Kabbalistic material in the same way – understanding little and never being able to apply the wealth of wisdom practically.

In a similar way, Jews approaching Kabbalistic wisdom without the background of mitzvoth can’t make sense of it – it remains a secret. One needs mitzvoth to get on the level of consciousness needed to understand the Sod – fourth deepest level of Torah.

Moreover, the mitzvoth and the Torah learning must be done with the heart – when it becomes a part of you, transforms the consciousness and allows to understand the Sod.

Gemorra · Ish Tam · Kabbalah · Mitzvah · Secret · Sod · Talmud · Torah

“Lo bashamaim Hee” (Devarim 30:12) – Torah “is not found in heaven”

in the last book of Torah (Deuteronomy), Moshe Rabeinu tries to explain the new generation of Jewish people about to enter the Land of Israel, that all the laws and mitzvoth they received are very close to their everyday life and needs:

“For that (the Torah) is your life and the length of your days” (Devarim 30:20) – this is not some abstract set of rules for mythical reward and punishment – it’s very down-to-earth manual on “How to avoid shooting-yourself-in-a-leg” and live happy prosperous life if nothing more.

Practical Torah Spirituality is very simple (Tam in Hebrew) – simple in the sense of being harmonious, holistic truth, which can be practiced by any Jew (the principles are applicable to all people, but not all the mitzvot)

This practice doesn’t require esoteric knowledge of Kabbalah (which with all my respect became too theoretical and detached from practical application),

It only needs a simple picture of “How things work” which is developed through practice.

In a sense it requires a change of thinking (most people have dominant left brain and under-used right brain) to start perceiving things in all their totality (in parallel – right brain thinking) instead of million of separate details (serial – left brain thinking).

I try to keep the style of articles on this site short and practical – in spirit of

“Simple Torah Spirituality” –

please let me know if I’m succeeding

Devarim · Hollistic · Ish Tam · Kabbalah · Moshe · Tam · Torah

“Ish Tam” – simple, innocent, wholesome man – that’s how Torah calls our forefather Yaakov. “Tam” is also used in Haggadah to describe the third son, where it sometimes interpreted as “simpleton”. However Haggadah gives a key into the real meaning in that context as well:

The third son’s question is “Mah Zot?” – What is that?

Normally in Hebrew we ask “Mah Ze?” – for generic and male subjects.

“Mah Zot?” however signifies female subject – and beautiful explanation tells us that Tam sees Shehinah – Hashem’s presence (which is linguistically and kabbalistically female), however doesn’t exactly understand what he sees…

So our task here is to understand what is that we see… with our eyes and our soul – and use it to fulfill to the best our potential – to get closer to our Source and help our dear brothers and sisters.

Why call the site “Ish Tam” ?

“Ish Tam” – simple, innocent, wholesome man – that’s how Torah calls our forefather Yaakov. “Tam” is also used in Haggadah to describe the third son, where it sometimes interpreted as “simpleton”. However Haggadah gives a key into the real meaning in that context as well:

The third son’s question is “Mah Zot?” – What is that?

Normally in Hebrew we ask “Mah Ze?” – for generic and male subjects.

“Mah Zot?” however signifies female subject – and beautiful explanation tells us that Tam sees Shehinah – Hashem’s presence (which is linguistically and kabbalistically female), however doesn’t exactly understand what he sees…

So our task here is to understand what is that we see… with our eyes and our soul – and use it to reach our goal of coming to this world – to get closer to our Source and help our dear brothers and sisters.

Haggadah · Hebrew · Ish Tam · Jewish · Kabbalah · Passover · Pesach · Torah